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
doth not alwaies come between god vs that the father should not be called vpon in the name of this mediator in whō alone our praiers are acceptable vnto him Now by all this it appeareth that Iesus Christ touching his priesthood hath no more a companiō then in respect of his state roial state prophetical wherof the Apostle hath giuen the resolution in expresse terms saying that there is but one mediator between god man the mā Iesus christ 1. Tim. 2.5 6 Such thē is the verity of god neither is ther any other foūdation of our hope But better yet to vnderstād this matter being so necessary we must mark 2. certain points which seeme to cōtrary it to the end that this being finally cleared made plaine wee maie the better know and vnderstand what these companions are of whom the Church here complaineth and who are the true destroiers of it First of al therefore vnto al this aboue said may bee opposed that which is written touching this verie matter and by the selfe same allegory Psalm 45.7 where it is said that this king is perfumed aboue al his fellow companions named by the selfe same name which Salomon in this place vseth as also in this verie book Chap. 8.13 Touching the first of these two places it is not in the worser part or sense as in this place which we now handle it is but in very good part that mention is made of fellowes and companions of Iesus Christ being verie clearly and plainly declared vnto vs in what sense Iesus Christ hath fellowes and companions Heb. 2.11.14 to witte in this respect that hauing taken vpon him our nature howbeit without sinne hee hath made vs his brethren But notwithstanding saith the Psalmist perfumed aboue his fellowes and not like to like He calleth vs his brethren but he is the elder Rom. 8.29 and so consequently lord of the house Gen. 27.39 he is the onelie natural sonne of God in asmuch as the humanity subsisteth in the person of the onlie sonne coeternal with God and we are sonnes in him by adoption Ioh. 1.12 he is onlie in his degree the heire and vniuersall Lorde of all these thinges Heb. 1.2 and notwithstanding by grace he wil make vs coheirs in this glorie with himselfe without clipping or rebating any thing thereof in himselfe Ioh. 17.22 and Rom. 8.17 Nowe as touching the second place drawen out of this booke Chap. 8.13 it is not there spoken of men as companions of Iesus christ but because all the faithfull are vnited and ioyned together by vnity of faith and of hope Ephes 4.4 and by the bond of charitie Act. 4.32 as shal be spoken in his dew place A man might also alleadge that he called his Disciples frinds and not saith he his seruants But this is in a certain respect namelie as himselfe expoundeth it because he would in familiar sort declare vnto them the whole secrets of the Gospel Ioh 15.15 keeping notwithstanding vnto himselfe the title of lord of the house as pertaining onelie vnto himselfe Ioh. 13.13 and Heb. 3.6 There is greater difficultie touching the soueraigne royalty which we attributed to the sole person of Iesus Christ whereas it is said that hee hath made vs kings Apoc. 5.10 that we are a royall priesthood 1. Pet. 2.9 or a priestly kingdome Exod. 9.6 that a crowne is prepared for vs in heauen 2. Tim. 4.8 which is more then al this wheras it is said I appoint vnto you a kingdome as my father hath appointed disposed it vnto me Lu. 22.29 but god forbid we should vnderstand these things as if this monarchy of Christs were diuided or parted for al this for contrariwise there is no other thing meant by this royal dignity of ours then first the vertue power of the holy ghost in vs to ouercome the diuel the flesh the world our selues secondly the participation of eternal glory And as touching the Apostles of whō it is said that as the father hath agreed with him of a kingdome so hee disposeth it couenanteth it with thē that they shall sit vpon thrones iudge the twelue tribes of Israel this is spoken in respect of this that they haue a measure of spirit frō him particular autority to found the christiā church according to that which is written Apoc. 21.14 But S. Paul expoundeth in what sense this is to be taken and vnderstood 1. Cor. 3.10 namelie in asmuch as the Apostles were as it were the hand of God laying the foundation of the Church which is but one to witte Iesus Christ In respect of which doctrine and not that this authority appertaineth to anie saue vnto Iesus Christ alone the onely sonne of God adored by the Angels themselues Heb. 2.6 it is said of al the true faithful beleeuers that in the latter day they shall iudge the Angels that is the Diuel and his Angels 1. Cor. 6.2 shal sit on his right hand Psal 45.9 and Ephes 2.6 A man might also alleadge touching this power and authority of making Lawes to bind the conscience of the spiritual gouernment that it is said that the Law was giuen and deliuered by the Angels Gal. 3.19 and by Moses Ioh. 1.17 and Act. 7.38 But this difficulty or obiection is easily answered both by that formall text where it is said that Iesus Christ is the onely Law-giuer Iam. 4.12 as also by that which is written of the autority of the Angels that which Moses other faithfull seruaunts of the Lord haue alwaies done and practised It is therefore said touching the Angels that they are not masters but ministring spirits Psal 103.21 Heb. 1.14 And as touching Moses it was at the request of the people that hee was not a Law-giuer but a messenger to referre and report what was giuen him in commaundement without adding to or diminishing of any thing from it Exod. 20.19 and Deut. 4. As himself also sheweth how carefull he was in taking heede of doing anie thing at al vpon his owne head in that himselfe would set downe no Law concerning the punishment of blasphemers and touching those which brake and violated the sabboth but made his recourse for these causes vnto the Lord Leuit. 24.11 and Numb 15.34 although the question was but of a ciuill punishment so far it is that Moses or Aaron would take vpon them to make anie rules for the seruice of God or impose a Law on the consciences of the people contrarie to that commaundement which Moses had of doing and making all thinges according to the model and patterne of that which he had seene in the mountaine Exod. 25.40 And therefore vnder Dauid also and Salomon the whole state of the Temple was set vp and perfected not by the aduise of man but according vnto propheticall reuelations 2. Chron. 22.11 But yet a man might hereupon replie that one of the principallest rights of regalitie and royaltie is to shewe mercie and to
and deuoured the poore flocks so that they haue wonderfully skared them For this is a maxima and general rule in this matter that if these cubs be let alone to become foxes they faile not in the end to become Tygers and Lions such as Michea speaketh of Mich. 3.5 For proofe hereof we neede no other witnesse together with the poore estate of Christendome then the legends of the Popes written by their own secretaries among whō that monster Boniface the eight beareth the bel of whō themselues giue this testimony That he entred like a fox he raigned like a Lion and died like a dog And know you that when I speake thus I meddle not with their manners which are so infamous and detestable that there is not a creature which demaundeth not vengeance vp on them of god but I haue principally respect vnto their false cursed doctrine being no heresie concerning the office of our Lorde Iesus Christ without the which trueth whatsoeuer they confesse touching his person and the pointes concerning it in the Creede serueth them to no other end but to colour their lies falsehoodes which they couer with the cloke of this truth according vnto the example of satan their father whom the lord put to silence Luk. 4.34 which is not couied and afterwarde hatched stil nourished and maintained yet in the schoole of these foxes or rather these wolues which are the talants the teeth of that great monster of Rome who hath left them to deale in the doctrine wherein they haue learned to acquite themselues so wel that euerie one hath his morsel of the pray hath snatched for himselfe together with his spiritualities the scepters and crownes of Princes Such are among the rest these foure sortes of wallet-breethren declared sometimes by the Vniuersities themselues to be the locusts issuing out of the bottomlesse pit of whom mention is made in the Apocalyps But what are al these foxes which are become wolues in comparison of that treacherous carauane horde of those vermine openly polluting the holy name of Iesus and selling their filthy trash and trumperie in such sort Gratis to them that will feede themselues therewith that they haue so wel grated that in lesse then forty yeares they haue haled in and heaped vp in their borroughs greater and richer spoiles then al the foxes wolues besides could mountaine vp in fiue hundred years before though the time serued them as well as they could wishe or desire And herein I report me at the least to these other poore conuents of Monks and of Friers whom these new fresh gamesters haue left onely a poore coule to shroude their bald heades in and the taile of a white frocke to traile after them themselues being become as fat as bodie-lice by eating vp the others brewes as the natural Philosophers say of the serpents that they become in the end Dragons by eating vp other small serpents 4 But not to stand any longer on them who are nowe the firebrands bellowes of persecutions nay persecuters themselues how euer they shroud themselues vnder the mantle of deuotion and religion we ought to see and consider how the Lorde had no sooner begun in our time to take his vineyard into his owne handes but satan thrust in into it those foxes the Anabaptists and Libertines of many sorts from whom sprang those vile filthy heretickes of the family of loue who shame not notwithstanding to couer themselues in speach with a more then Angelicall perfection On the other side are crept into the world the Arrians as men zealous of the vnity of one only God others who feare least the humanity manhood of Iesus Christ should bee kept as it were in prison in heauen if wee beleeue not that it is also really in his essence in earth with the bread and the wine of the holy Supper and that the Sacrament would bee annihilated and abolished if wee eate not the verie fleshe of Iesus Christ also with our mouthes and teeth Others there are who are iealous of the humanity of Iesus Christ as they say from whom notwithstanding are crept into the world both Nestorians in seuering of the two natures and Eutichians in the confounding of the essentiall proprieties of thē In a word I know not whether ther be at al any one old heresie which satan indeuoreth not to set a broach among vs or new yet to be inuented which he hammereth not in the forge so to break in vpon this vineyard being yet yong and tender to hinder her fruit to come to maturity ripenes 5 And what haue we to do hereupon Soothlie that which the Bridegrome here saith the Lord of the vineyard willeth vs to do Take vs saith he those foxes those cubs which wast the vines But to whom speaketh he Certainely to those to whom he hath giuen in charge to husband looke vnto his vineyard who should bee watchful and diligent aswell to husband it as also to fence and keepe it from whatsoeuer maie hurt it arming themselues the better to doe this with his authority and power both in reproouing the false doctrine by the true and also in cutting off the dead and rotten members For although themselues be also members of the Church which is here generally represented in the person of the spouse yet notwithstanding in respect of their particular calling and vocation which is to prouide for the purity and suertie of the Church they are particularly distinguished from the rest of the bodie and in this regard they are heere willed and commaunded to take these foxes Such haue beene and yet are and shal be vnto the end of the woorlde those whose ministerie and mouth the Bridegroome alwaies vseth to declare his holy wil and therefore they are called his mouth because they speake beeing moued by the holie Ghost 2. Pet. 1.21 which for this cause specially are called in the holy Scriptures by diuerse names to wit Men of God Seers prophets watchmen builders of the house of God pastors doctors ambassadors of God the frinds of the Bridegrome and dealers in the marriage match betweene Iesus Christ and his Church keepers of the vineyard of the Lord dispensers of the secrets of God names and titles exceeding honourable before God but despised of men names I saie of great honor but of a maruailous yea vnsupportable charge if we take them strictly 2. Cor. 2.16 And this is the cause why the Apostle calleth not this charge a dignity as they vse to terme it who haue forged that goodlie Apostatical Hierarchy but he calleth it a work or a busines 1. Tim. 3.1 whose charge is vnderstood oftentimes generally by the woord of watching and feeding sometimes more distinctlie by attending vnto the woorde and vnto praiers Act. 6.4 sometimes by these wordes of teaching improuing correcting and instructing 2. Tim. 3.16 sometimes by these wordes of planting and watering 1. Cor. 3.6 All which are concluded in these two
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
in the name of God c. It is written as followeth in the first Chapter of the Canticle of Canticles the seuenth verse 7 O thou whom my soule loueth shewe me where thou feedest and causest thy flocke to rest at noone 1 Whence the reformation of the church is to be drawen and the faultes which haue beene and yet are committed in this behalfe 2 This reformation proceeding from the sole and onlie grace of God ought to be sought after and desired with a singuler and vpright affection 3 The Bridegrome compared to a shepheard the Bride or spouse to a flocke 4 The sheepe which are scared must seeke after the flocke 5 Where there is rest to be found amidst the most violent tempests 6 A great fault of them who get them forth out of the place of rest to cast themselues into the sea 7 This repose rest is not found but in the companie which is fed by him who is the true shepheard in name in deed 8 The marcks of false sheepheards flockes which a man must take heed of 9 The Philosophers haue in vaine sought after repose and tranquillitie in their Philosophy 10 There is a false Christianisme a false Iesus Christ 11 Who is the tru Iesus Christ how we finde in him alone true repose rest in our soules 12 What the parching of noone is which is here mentioned THE state and condition in which the Church is represented in the verse going before teacheth vs what that is she meaneth heere to saie turning her speech vnto her Bridegroome which is this in summe that beeing so driuen from post to piller so tired tormented by her bastard and degenerat brethren and assuring her selfe of the dilection of her spouse how black and sun-burnt soeuer she be through this hard and il vsage and entertainement she hath had she now beseecheth him to tel her where she may find him to bee not onelie reestablished in her former estate but which is more to come nearer vnto him then euer she was to the end she may be the more adorned beutified by him This is the summe of that which is taught vs in this verse containing a most excellent and most necessarie doctrine especiallie for this time wherein wee now liue in which the question of the restablishmēt reformatiō of this poore spouse so miserablie disfigured by her pastors is of all others most debated and handled Now there is not a woord in this place which hath not in it a marueilous waight Let vs therefore note first of al to whom she speaketh and then with what a vehement affection she speaketh and thirdly what she meaneth whē she saith O thou whō my soule loueth c. She speaketh vnto her Bridegrome her beloued our Lord Iesus Christ she protesteth that she speaketh vnfainedly and without hipocrisie euen with the whole affection of her hart and to induce him to aunswer her she maketh mentiō of her entire amity loue which she beareth him First of all therefore let vs learne heere this lesson that when the question is of returning and bringing back againe the Church of God after these desolations to hir true beuty brightnes we may not talk of seeking the manner and means to doe this in our owne braine but we must haue an eie vnto God to whom alone it appertaineth to cloth and trimme vp his spouse after his owne liking and if we doe otherwise wee goe about nothing else but to disguise and disfigure her sometime after one fashion sometimes after another as wee see it hath hapned heretofore in the Christian church and is much to be feared least it also happen and come to passe in our time For from whence came this transformation of the christian church but from this that the successours of the first pastors established by the Apostles in steed of keeping themselues to these simple and natiue ornaments which the true Apostles had cut out prouided fitted this spouse withal would needes set vp a seruice of their owne with such fashions and manners of doing as are some of them manifestlie borrowed from Iudaisme others taken from Paganisme it selfe others forged and inuented according to the lust fancy of certain bishops as some churches had authority credit aboue others so these ceremonies were accordingly receiued either more or lesse vntil at the last they became catholick that is to say vniuersal I speake of nothing here which may not be shewn in particular that by euident testimonies if the time would suffer me And how came these vp Vnder a shadowe colour of deuotion forsooth of making the seruice of Christians more goodly cōmendable And what is come of this Mary this that our crafty suttle enimy seruing himselfe by litle litle euen by them who thought to doe the clean contrary is at length come vnto that he alwaies aimed shot at which is to transforme change the pure and chast spouse of the Lord into a painted diapred harlot So fell it out in the church of the Israelites when in lieu of considering what Moses had said taught them what himselfe had diligently exactly obserued Heb. 3.5 namely that he did all things according to the model pattern which he had seen in the mount Exod. 25.40 with an expresse commandement vnto the Israelits not to ad or diminish any thing from that which the Lord had expresly ordained by his word Deut. 4.2 they presumed to mingle with it their traditions inuentions such as were not only vaine frustratory as the lord speaketh of thē Esay 29.13 but finally such as were abominable directly opposed against the commandement of God Mat. 15.6 Behold how men turning themselues aside by litle litle frō the word of god do first build hay stubble holding notwithstanding the foundation as the Apostle foresawe foretold 1. Cor. 3.12 from thence proceede to prescribe God himselfe a law notwithstāding the admonitions aduertisements of the Apostle 2. Tim. 3.1 Coloss 2.18 the verses following The question therefore being at this day of reforming the church the day of the Lord being appeared aswell to consume destroy this stubble hay by that fiery flaming two edged sword Apoc. 1.16 as also to destroy by spirituall armes weapons euery high thing which lifteth it selfe vp against god 2. Cor. 10.4 We are taught in this place to haue our recourse to the only wisedome of God which is so exactly set downe enregistred in his word doing nothing of our owne head for feare our selues offend in that which we would amēd And would to god many had had more regard hereunto at the beginning then they haue had whereas in many places some would needes moderate that which they should vtterly haue rooted out retaining in churches holy places made for deuotiō images crosses albes copes with like trumpery calling al these
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
shew at the first blush but being tried in the day of the Lorde it is incontinently consumed like hay stubble 1. Cor. 3.13 before that consuming fire which is spoken of Psal 50.3 But to conclude seeing the Cedar and the Cypers wood is such as no continuance of time cā assault with rottennesse or corruption what meane they to doe who haue taken vpon them to pul downe these beames galeries What is this but to think to ruinate and ouerthrow that which is built vpon the most highest and whose kingdome is without end as the Angell Gabriell witnesseth vnto the blessed virgin Mary Luk. 1.33 Now seeing it is in this house of Cedar of Cypers that he raigneth namely in the true Sion which shall neuer be shaken or remooued the worde of the Lorde enduring for euer 1. Pet. 1.25 God giue vs grace to be wel seated for euer in this holy house and pray we it may please him to bewtifie vs with his holy spirite more and more that wee may bee vnto him a sweet smel in our true Bridegrome finally may raign with him for euer which thing wee will craue at his handes with a true confession detestation of our faults desiring him pardon and forgiuenesse as followeth Almightie God c. THE END OF THE SERMONS VPON THE FIRST CHAPTER SERMONS ON THE SECOND CHAPTER OF THE CANTICLE OF CANTICLES THE SIXTEENTH SERMON Our help be in the name of God c. It is written as followeth in the second Chapter of the Canticle of Canticles vers 1. and 2. 1 I am the rose of Saron and the lilly of the valleis 2 As the Lilly among the thornes such is my loue among the daughters 1 The most happie estate and condition of the spouse consisteth herein that she knoweth what the excellencie of her Bridegrome is who mutuallie declareth vnto her the good that hee will doe and hath done her 2 In what sort it is lawfull to be a witnes to ones selfe in his own praise that our saluation beginneth from that which God hath reuealed vs to know him by 3 The first testimonie which God hath giuen vs of himselfe by natural things 4 The second manifestatiō of gods good wil towards men by the preaching of the gospel promised and figured vnto the fathers and finally reallie exhibited 5 Wherefore the Bridegroome made choise of the similitude of flowers 6 The allegory of the whitenesse of the Lilly and the coulor of the rose is most fitting and agreeable to represent vnto vs the qualities of this Bridegroome 7 Wherefore the spouse is compared vnto a Lillie aswel as the Bridegroome 8 The church here below is alwaies enuironed and intermingled with thornes 9 That they deceiue themselues and others who think to agree light and darknes togither And how wee must behaue our selues among these thornes THE wise man hauing shewed vs by his owne experience in the book going before this that there is nothing of this world in this woorld whereon we ought to rest our selues therein to seek a contentmēt assured felicitie but that wee must mount a degree higher namely vnto the creator of the world which is one onely God hath proposed vs the practise hereof in the chapter going before of this Canticle in her who is called the fianced or spouse of the Bridegroom I mean the church spiritually linked knit with our Lord Iesus Christ her head in whom she seeketh and findeth whatsoeuer she can desire though she yet in effect enioieth but a smal portion of those benefites and blessings which are obtained her by this bond the ful consummatiō wherfore shee expecteth and looketh after with a marueilous ardent longing and affection And hitherto is it that this also tendeth which we are now to expound as also all the rest of this Canticle or Song in which vnder the figure of a marriage feast and banquet and of mutual kind entertainement of the Bridegroome and the spouse each towards other vsing in their discoursinges diuerse singular similitudes is represented vnto vs both the perfect excellency of this Bridegroome as also the most happie estate and condition of this spouse to forme and breed in vs a desire of preferring Iesus christ his kingdō before al things being throughly incorporated into this church which is the company of the faithful figured out represēted by this Queen The Bridegroom therfore speaking here first of himselfe compareth himselfe vnto two most goodly and most odoriferous and sweet smelling flowers aboue al other which are the Rose the Lilly applying afterward vnto his spouse the same similitude of the Rose Which the spouse hearing compareth him first vnto A goodly apple-tree ful of most pleasaunt and exceeding sweete fruit 2 Now for the first we maie not thinke it straunge that the Bridegroome commendeth himselfe contrary vnto the lesson which Salomon himselfe hath giuen and set downe Prou. 72.2 As indeede wee see how the Apostle beeing constrained to speake more magnificently of himselfe to establish his authority Apostolical is fain to vse a preface in that behalfe complaineth that he is forced to do as foolish men are wont to do who preach their owne praises But it is another thing in God then in men For men are naturally ambitious and can hardlie praise commend themselues but they are straightway tickled with some opinion of themselues attributing the whole or at least some part of the whole vnto themselues as if it waxed in their owne garden whereas they haue nothing but of free gift 1. Cor. 4.7 besides that they know not how to keepe therin either rule or measure And this is the cause why such as are wise are so far from praising and commending of themselues that they cannot heare themselues praised in their owne presence but they must blush and if it be so that they must needs speake of those graces which rhey haue receiued of God they doe it alwaies in such sort that they euer attribute the whole vnto the giuer as Saint Paul is wont to doe in most expresse termes 1. Cor. 15.10 keeping therein a good measure 1. Cor. 4.4 As likewise if they must commend another they faile not to adde that the praise thereof pertaineth vnto God a witnesse whereof may be the ordinarie beginning the same Apostle vseth in his Epistles Rom. 1.8 1. Cor. 1.4 Eph. 1.3 Phil. 1.3 Col. 1.3 1. Thes 1.2 and 2. Thes 1.3 But when the lord commendeth himselfe besides that hee cannot saie so much of himselfe but that there is still a great deale more remaining which maketh his testimony of himselfe most certaine sure Ioh. 8.14 he cānot also doe it vpon ambition For all honour and glorie is due to him alone and nothing can bee added vnto or taken from him Neither doth he this but to moue vs thereby and to draw vs out of the world 3 But this he doth in two sorts opening his holy mouth to teach vs. First to
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
vnited by faith with him we should bee found in him with that vprightnesse which the Lawe requireth of man Rom. 8.4 I meane by meerely free Imputation Secondly this same Iesus Christ drawing vs vnto himselfe by his holy spirite formeth in vs both to will and to doe Philip. 2.13 being made and created anew in him vnto good works which he hath prepared to the end that we should walk in them Ephes 2.10 It is then this only Priest apprehended by faith in whom wee find such and so perfect a cleansing of this original staine the same being imputed vnto vs that the mortifying of this same corruption in vs and the spiritual vertue power fighting in vs are at a combate within vs against the relicks of our pollution whilest we wait for our ful incorruption glorie in bodie and in soule vntil the latter comming of the lord Rom. 1.24 Gal. 5.17 1. Cor. 15.28 whē he shal crown of his grace mercy his works in vs 1. Cor. 15.58 2. Tim. 4.8 This is then the summe of the Article of our Sanctification whereof we haue the seale in holy Baptisme in which the water representeth vnto vs the blood which was shed for the remission of al our sins together with the vertue of the holy ghost abolishing burying the old man corrupted and forming in vs that new man to increase in vs from day to day Rom. 3.4 Gal. 3.27 Coloss 2.12 1. Cor. 3.21 Cleane contrary vnto all this our aduersaries teach vs first of all the merits of preparation saie grace must preuent the remnant of our nature not altogether slaued vnto sin but only feebled and yet still in some sort free so that there is a concurrence of this nature of grace and thence they drawe an heape of those goodly merites whereof they haue a store-house full to sell to euery one that will buy Farther they say that originall sinne is really abolished by the water of outwarde Baptisme and by the vertue of the wordes pronounced together with their Chrisme and other ceremonies Asmuch say they of all actuall sinnes going before Baptisme in those which are baptised at yeares of discretion whether hee which is baptised beleeue or vnderstand what baptisme meaneth or not prouided onely they be not in mortall sinne as they call it And thus you see how these braue doctors faile most absurdly blockishly in this so necessarie an article first in beeing ignorant how great and deadly our originall maladie and sicknesse is secondly sophisticating corrupting the sole and only remedy against it both in blending with it that which is naturally in man and in attributing vnto the water to the sound of wordes and finally to their own inuentions that which cannot be giuen vnto the Angels themselues but we must substitute and place them in the seate and roome of this only high-priest 8 There remaineth the point of Intercession which is asmuch to say as Interuention or a comming betweene to put himselfe between God his father them who cal vpon him in spirit and in trueth which these goodly doctors doe so expound as if Iesus Christ were vpon his knees before his father receiuing our requests and supplications according vnto the manner fashion of the princes of this world who haue their Referendaries or masters of Request contrarying herein themselues who in their Letany say not vnto Iesus Christ Pray for vs as they craue of their saintes departed this mortality but haue mercy vpon vs. And that vpon great right For Iesus christ hauing in the execution of his priesthoode here belowe prayed so earnestly and feruently for vs and for the whole Church vnto the end of the world as wee see him to haue done especially Ioh. 17. and hauing beene without doubt heard for euer mediating the oblation once made afterward by him for the full abolishing of that which put a diuision between God and vs hath no neede any more to make new praiers for vs seeing he hath now all power of the father to gouerne vs to grant vs all things we require but it is said that he maketh stil Intercession for vs because the vertue and force of his oblation is alwaies present before God as also because all the praiers of the Church which is yet here belowe are made in his name in whom alone also they bee receiued and sanctified by his mediation and Interuention betweene the father and vs. Nowe in lieu of this Doctrine testified and verified throughout the Scripture hauing made notwithstanding a Referendary and master of Requestes turning themselues suddainly cleane backward and considering of his maiesty glory they teach that it were marueilous presumption to goe directly vnto so great a Lord of Lordes and King of Kinges and therefore say they wee must first speake vnto others to haue accesse vnto him as a man that will haue accesse vnto a King will speake first with the Vshers of his presence or with the groome of his chamber or other his fauorits And who are they Here nowe euery man according vnto his priuate deuotion hath power to chuse himselfe a particular patrone beside the generall amongest which they attribute the soueraigne place vnto the blessed virgin that by her motherly autority to commaund And here euerie ones merits are proposed and their particular commissions of healing this or that disease And whereupon I pray you are all these Intercessions grounded Not vpon any word of God not vpon any example of the Prophets or Apostles or any other of their time not vpon reason seeing this cannot be done but we must attribute vnto these Intercessors that which is entirely proper and belonging vnto the diuinitie and Godhead alone without which Iesus Christ himselfe should be il in vaine called vpon as we haue before shewed al this notwithstanding this hath by little and little slipped into the Church by the efficacy of that spirit of error which they vsed who resisted Ieremy keeping themselues to their queene of heauen Ier. 44.17 as they of whom wee now speake holde themselues to theirs And what I praie you hath brought in this cursed ouerthrowe of the true inuocation of God in Christendome but the distrustfulnes of the fauour and good will of our Mediator towardes vs And yet what shall wee find either in heauen or in earth which hath giuen vs or coulde euer giue vs such assured testimonies of his loue and dilection For wee cannot so much as praie as we ought without he doe first preuent vs by his holy spirit Rom. 8.25 so far is it that there can be anie more prompt and readie then he to help vs. Now no praier proceeding from distrust or from our only imagination bee it forged anew or retained by an euil custome can bee acceptable vnto God Iam. 1.6 and Ioh. 4.22 and therefore aboue all thinges is this holie assuraunce vpon the onely truth loue and power of the only mediator recōmended vnto vs Heb. 10.19