again in persoÌ„ that with a loud shril voice standing in the teÌ„ple saying If anie man thirst let him come vnto me and drink He that beleeueth in me as saith the Scripture out of his belly shall flow riuers of water of life Ioh. 7.37.38 And in another place Come come yee vnto me all that trauel are heauie laden and I will refresh you Mat. 11.28 although I saie the Bridegroome cryeth out in this sort yet is there scarse one man to be found among a thousand who hath notwithstanding eares to â—ear feete to goe after handes to reach after and to receiue this heauenly food and norishment Nay which is more some being inuited and called to the banquet refuse to come others spit out againe the food they there did eat which they should haue kept within theÌ„ digested a thing verily most lamentable pitiful to coÌ„sider Knowing therfore that we are so clean out of tast of this meate that wee haue no appetite at all of our owne nature to anie thing saue that which is hurtful and deadlie let vs be carefull and diligent to praie vnto our good God to forme in vs a contrarie desire to knowe and consider of the beuty goodnes of this fruite We read how Eue our first mother poysoned with the venom of that old serpent had an appetite to the eating of that fruite which she was forbidden because she saw it fair to see and good to eat In that she thought it to be faire and goodlie to see therein she deceiueth her selfe nothing at all but had not her vnderstanding beene vtterlie corrupted she would neuer haue thought that that could bee good to eate the eating whereof shee was forbidden by the mouth of her Creator himselfe In such sort doth Satan deale with vs euerie daie by the meanes of our concupiscences sette on fire and entised by the outward shewe and appearance of thinges to bring vs vnto sinne and transgression and yet wee doe much worse and are more deceiued a great deale then euer Eue was For the tree which she tooke to be faire was indeed faire and pleasant to behold though it was not good to be eaten of But as for vs besides that wee abuse the beuty and goodnesse of the creatures of God as she did we are so blinde that that which is most foule seemeth vnto vs most faire and that most sweete which is indeede most bitter vntill such time as it pleaseth God of his mercie to chaunge our senses and to enable them throughly to discerne betweene that which is good that which is euil Heb. 5.14 In a word this tree wherof the spouse here speaketh is that of which if we eate not we can haue no life in vs contrarie to that tree of which our first Parentes were forbidden vnder paine of death to eate 4 And seeing the deadly tast of that forbidden tree hath caused vs to lose all lust and appetite of eating and liking the fruit of the second which is the only remedie we haue against death we are continually to pray vnto God that it will please him to make vs to know the beuty and goodnesse of this fruit to haue a through appetite thereunto to desire first to sit vs vnder the shadowe of it which thing we are diligently to consider of For among other commodities which trees haue in places of heat of parching their fresh wholsome shade is not the least And what heat or burning is greater then that of this world seeing we beare besides within our selues as it were the suburbs of hel where that fire is which is neuer queÌ„ched True it is that according vnto the example of the rich man of whom mention is made Luk. 15. the men of this world insteed of perceiuing this wretched and miserable estate find therein a certain cool refreshing cannot abide theÌ„ who would bring theÌ„ thence vnto this true refreshing shade but in the end they feele it to their great remediles sorrow wheÌ„ they are fallen as we say out of a could feuer into an hot ague from whence they can neuer get out again This shade therfore is the true repose rest of a mans conscience which is no where els to be found but vnder this tree which we ought aboue all things to couet after as himselfe also signifieth by that lesson which he teacheth vs Mat. 11.29 Let vs adde hereunto that which the spouse saith namely that she is sitten vnder this shade For to what purpose were it to enter into a place of refreshing afterward to go out of it And this is it which serueth as it were for an inditemeÌ„t against so many flying giddy minds spirits who happily begin wel but end most il some of theÌ„ wauering now on oneside sometimes on an other without resoluing them selues any way as Elias reproched them of his time 1. King 18.24 others whirling about like fanes and wethercockes with euerie winde Ephes 4.14 Iam. 1.6 others turning themselues the cleane contrary way as an infinite number of lewd and wicked Apostataes and reuolters doe at this day for whom it would haue beene better they had neuer bin borne To all this sort of dealing is opposed that which the Spouse saith in this place that shee is sitten vnder the shade of this tree Which serueth not onely to the reproofe and condemnation of those whom we haue already spoken of but also of a sort of curious companions who come neare the tree onely to gaze on it and to looke on them who sitte vnder it as also of those who albeit they depart not from vnder the shade of this tree but pretend to stay vnder it notwithstanding are alwaies gadding so after this and that that they feele not the one halfe of this comfortable refreshing of this shade Which thing is represented vnto vs in the person of Martha preferring the desire she had of prouiding of corruptible foode for her guest the true incorruptible life so far as to take it il that her sister Mary al that time sate stil at Iesus feet hearkening vnto his word But what did the Lord answere her Martha Martha thou art carefull and encombrest thy selfe after many things but one thing is necessary Mary hath chosen the better part which shall neuer be taken from her And would to God all of vs had well throughly learned this lesson Which if we had we should see no longer others walking vp and downe and telling of newes others sitting at their tables a making of good cheere others in their shoppes marchandising and traffiking others out of towne to get in their debts or rather their reuenewes while the Lorde inuiteth vs to be at his feete and vnder the coole shade of that incomparable sweete refreshing of his Wee haue a long time warned euery one hereof and we cry out for it in vaine but wisedome cannot be iustified but by her children 5 The spouse therefore witnesseth
Where was he brought vp and nourished In a poore Carpenters house Mar. 6.3 in the cittie of Nazareth built also vpon a rock Luk. 4.29 a cittie of so small reckoning and account that it is demaunded whether any good thing can come from thence Ioh. 1.4 driuen thence whither must hee retire himselfe Vnto the rocke of Capernaum Luk. 4.31 and 10.15 not hauing a place where to rest his heade Luk. 9.58 finally whither was he caried to be crucified Vnto the mount of sculs otherwise called Caluarie And where was hee laid after his death In a caue hewen out of a rocke Luk. 23.53 Thus you see how the Bridegroome himselfe during the time of his life here belowe did nothing els but fly as a man would say from rocke to rocke vntill he were flowne againe into heauen This is also the way which all the Apostles haue walked and the whole Church truely Apostolicke being in this world as wayfarers and wanderers hither and thither 2. Cor. 6.5 and Heb. 11.38 the same being foretold euen vnto the last time Apoc. 12.14 5 Such was the condition of the ancient Church namely of that of Rome vntil the time of Syluester vnder Constantine the Great since which time this doue which kept herselfe before vntil this time in holes and corners finding afterwarde the spring of the meddowe so pleasant and sweete and so falling there asleepe the rauening and vnclean birds are come nestled in her place and disguising themselues at first into Doues and pigeons haue so flattered and enchaunted the Romane Eagle that finally the great puttocke of Rome hath seased on the Eagles crowne and charged himselfe with three decking himselfe with the Eagles feathers and namely with the capitall citty of the Empire so that at this day the rest must doe homage vnto this beast And this is the reason why this Image of the Romane Empire which is the whore sitting vpon the seuen hilles of Rome succeeding this beast whose Image she is called being of the same nature tendeth vnto the same end vsing stil the same trade of ruining the doue-houses and driuing away the poore feareful doues of the Lorde with fire sword yea thrusting the fire into their smal culuer holes as shee hath alwaies doone and yet doth vnto this day But what The Lord hath limited the seasons of the winter as wee see he hath doone by continual experience yea breaketh off suddenly the course of the stormes and tempestes as it is saide Psal 65.8 and as he practised the same sensiblie Matth. 8.26 I speake this especially for vs in this place which a man maie truely call a small nest placed in these cragges and mountains which hath serued and yet serueth for an harbour of poore fugitiue doues which hath beene by a singuler and more then admirable goodnes and mercy of God preserued and that by euident apparant miracles against al the enterprises which satan and his complices could hitherto deuise for which so great a benefit of his God giue vs grace to be thankefull both in word and deede 6 But to goe on let vs note that this Bridegrome saith not that this Doue is retired into the holes of the rocks but of the rocke as of a certaine rocke and no other For it is for them of this woorld to retire themselues heere and there at euerie iut they haue in time of aduersity keeping neither waie nor foot-path as we see how the superstitious haue euery one his saint and euerie one his deuotion apart but the children of God haue but one rock and refuge to which they wholie betake themselues according vnto the stile which Dauid customarily vseth in his Psalmes and therefore faile not at anie time to bee in safety Contrarie the vnfaithful ones and enemies of God find themselues deceiued of their imagined helps when the iudgement of God falleth on them and pursueth them and therefore cry in the daie of wrath vnto the hils and saie Fall vpon vs and hide vs from the face of him which sitteth vpon the throne Apocal. 6.15 So did the fiue kings of Canaā hide themselues in a caue but it was to haue their reward which they deserued Iosua 10.16 the Lord therefore who is on high in the heauens is the refuge hiding place of his this spouse euen here below on earth where she is yet a pilgrime wanderer findeth alwaies some place of retire harbor in the hardest times in the assembly of saints whersoeuer they keep though they be but two or three Mat. 18.20 Luk. 17. 37. how euer men seek to bring her low yet shee alwaies lifteth vp her head on high not of pride as did the Pharisee Luk. 18.14 but of an assuraunce which is giuen her by the meanes of that grace which is shewed her whereby shee taketh courage and defieth all her aduersaries and whatsoeuer incomberaunces are laid before her Rom. 8.30 and Heb 4 16. naie which is more shee taketh occasion by those assaultes which are giuen her to raise her selfe vp vnto God to make her profit by them Rom. 5.3 which the Bridegroomes wordes doe also shew vs when he saith that his Doue keepeth her selfe in the corners not of the descent but of the ascent and staires of the rocke although that in diuerse respectes the side of a mountaine hath his pitchings mounting and descending 7 But let vs heare what the Bridegroome doth farther demaund Shew me heere saith he thy face and let me heare thy voice that is to saie let me heare thee and see thee And what meaneth this The Lorde who seeth all thinges and knoweth the verie thoughtes and that before they are conceiued and who heareth the wordes before they be pronounced Psal 139.4 the onely searcher of the heart Ier. 10. and whose eies are specially vpon this Doue Psal 34.6 is hee absent from her No in no wise but the Lord doth as a good woorkeman who hauing made some goodlie and curious peece of worke although he that made it hath no neede to enquire of what or how it is made taketh a pleasure notwithstanding to viewe and contemplat yea to praise and admire it And therefore it is also said in the historie of the creation of the woorld that the Creatour tooke a viewe of his work finding it to be good blessed it Now is there a more goodlie peece of woorke heere below after him who hath receiued the spirite without measure and who is the head of his spouse then is the Church regenerated and reformed and as it were fashioned anew vpon the patterne it selfe the sonne of God into which shee is incorporated to be altogether spiritual in him not to be a peece of worke without sense or motion but Iesus Christ putting into her heart that which shee ought to beleeue and in her mouth that which she ought to speake Phil. 1.19 Psal 40.4 Esai 57.19 and Psal 51.17 as this high mysterie is most amply declared
many places speake thereof alas vpon how much more iust occasion maie and ought the Christian Church to complaine of them who vnder coulour that they would deck and trimme her and make hir more faire and beutifull then her spouse had made hir haue arrayed her so ill And so hath shee indeede already made hir complaint hereof vnto her Bridegroome who hath begun in our time to heare hir and hath put it into the mindes of good Christian Princes and Magistrates to disburden her of those stincking and defiled gawdes to restore her vnto her natiue beuty in which thing God of his goodnesse inspire them farther and guide them with his fauour more and more to the ende that wee maie soone see the accomplishment of that which hath beene hereof foretold Apocal. 21. It remaineth we now speak of the second kinde of blacknesse proceeding as hath been said from the afflictions and incommodities which concerne the state of this present life This blacknesse happeneth vnto the Church according vnto the prouidence of God for diuerse reasons namely sometimes for the chastening or rather awaking of her when shee is as it were asleepe and sometimes for the proouing of her and for the glorifieng of God in the patience and constancy which hee giueth her all this notwithstanding bee it hee chastise her bee it hee exercise or prooue her as it is sayd Psalme 44. finallie turning to an happie and good ende for her Romans 8.28 But amongest all these afflictions those which are vnderstoode by the name of Crosse in the Scripture to witte the sufferinges for the name of the Bridegroome and for righteousnesse whether they proceede from within by domesticall enemies or whether they come from without by the persecutions of the open enemies of the Church are marked foorth vnto vs throughout the whole Scripture as singular deckings vp and excellent ornamentes of the Church of God and the most glittering Iewels hee giueth his spouse togither with fayth according to that which is said by the Apostle Philip. 1.14 in such sort as this is the true reioycing of the spouse Rom. 5.3 Matth. 5.12 Galat. 6.14 and elsewhere in infinite manie places of the Scripture And indeede the Church was neuer more beutifull and shining then vnder the Crosse the saying of the Apostle being verified by experience That the power of the Lord is made perfect in our infirmitie and weakenesse 2. Cor. 12.9 11 But this letteth not but that sometimes the Church in respect of the visible markes thereof and the eyes of men is as it were darckened and that so farre that it is not knowen to the most part of the woorlde for a time as if it were no more at all in the world whether a man regard the apparant beauty of it which is the publique exercise of preaching the woorde and of administring the Sacramentes or whether a man consider this goodlie order of callinges and of the discipline of the Church hindered and as it were broken off for a time by the violence of persecutions bee it within by the sway of heresies or without by the open enemies of the Church when both these kindes of blacknesse of which wee haue spoken meete together Such was the estate of the Church both by them within it and by them without vnder the horrible persecution of Pharao then when Moses was so ill knowen of his owne and afterward vnder a great part of the Iudges namely at the time of the warre against the tribe of Beniamin whē as the Scripture saith there was no gouernor nor king in Israel but euerie mā did what seemed him good in his owne eies Iudg. 21.25 as also vnder Ely the word of God being a very precious dainty thing at that time 1. Sam. 3.1 In the later time also of Saul and after his death vntil the second election of Dauid a man might see a terrible obscuring darkening of the true visible markes of the Church yea as it were a totall defacing of them in the kingdome of Israel vnder the persecution of Iesabel so farre that Elias was entered into this opinion that hee was left alone to serue God 1. King 19.10 And as for the kingdome of Iuda the state of the Church was brought there to that point that euen Iuda iustified Israel as Ezechiel vpbraideth her therewith Ezech. 16.51 And what could the seruice and worshippe of God bee vnder Achaz 2. Chron. 28. vnder Manasses 2. King 21. and 2. Chronic. 33. Finallie during the seuentie years of the captiuitie of Babylon whereunto was the name of the people of God brought And vnder the persecution of Antiochus vntil the purging again of the Temple And as for the Christian Church what was the desolation thereof in the most part of the world then when the Arrians for certain hundreds of yeares were a-flote bare sway But especially aboue the rest that desolation is to be marked which happened after the Emperors Maurice and Phocas both in the East where Mahomet and his successours haue so disfigured this spouse that yet to this present daie can shee with much adoe bee knowen and in the West by the Childe of perdition seated in the Temple of God beeing by this meanes verified and yet dailie prooued true that which the Lorde himselfe hereof hath foretolde Luk. 18.8 and the Apostle after him 2. Timot. 3.1 and 2. Thessal 2.3 and yet more clearly Apoc. 12.14 12 But notwithstanding it is to bee noted that as the Sunne beeing by the interposition of the Moone ecclipsed and darckened or rather hindered to cast his cleare beames vpon the earth by some mistes of cloudes for a time in respect of men leaueth not for all this to remaine in his owne nature full of light and of brightnes yea and it maie bee that some sharpe and cleare eies maie acknowledge and perceiue his beutie and brightnes amidst these mists euen so this spouse although such persecutions doe darken and as I may so say doe vtterly take away her natiue and ingenuous beautie yea make her to looke like a Moore or Arabian in respect of men who by this meanes know her not so is it notwithstanding that thorough this blackenesse of hers remayne certaine traces of beautie naie farther as white sheweth more white being laide neare vnto blacke so afflictions which are meant by this blacknesse cause her to shewe more bewtifull and faire both to her Bridegroome as wee shall see it in the verses following and vnto them which knowe her well as Saint Paul 2. Cor. 11.30 and Galat. 6.14 and 17. And this is the reason which mooued the spouse to say That shee is blacke and yet verie faire withall and that on one side shee is blacke as the Tabernacles of the Arabians and on the other side that shee is white and shining as the Tentes and Pauillions of Salomon Neither is it without great cause that shee speaketh in this place of Salomon opposed and contrarie matched with
our saluation therefore haue they beene heretofore rightly condemned and detested but the other desiring to part stakes betweene that which they call Free-will the grace of God fall by an other way into the same inconuenience and mischiefe For towardes God the former of these doctrines is as good as the later whereas we ought to auouch confesse that it is the mere only grace mercy of God not which aideth our nature being weakned but which changeth it altogether in quality bringing vs out of darckenesse into light Act. 26.18 Ephes 5.8 from death vnto life Ephes 2.1.5 He which knoweth not this grace that so far too as this point reacheth knoweth not what the gospel meaneth or the words of the Lord Ioh. 6.44 No man commeth vnto me except the father drawe him They reply hereupon that wee then transforme men into blocks stones depriuing them vtterly of vnderstanding will which conclusion they falsly draw from our doctrine For wee know well enough God be thanked that the fall of the first man hath not depriued him of vnderstanding and will by the which faculties man doth yet ciffer from bruit beastes so farre wee are from transforming of him into wood or stone although the scripture call the hart of the man vnregenerate a hart of stone opposed to an hart of fâ—â—sh that is to saie made soft and tender by the grace of God Ezec. 36.26 But we say that in that which concerneth the knowledge of the true God vnto saluation that is to say touching the doctrine of the gospell which is the power of God to saluation to all that beleeue Rom. 1.16 flesh and blood reueile it not vnto vs neither in whole nor in part Mat. 16.17 but the sonne of God must reueile it vnto vs Ioh. 1.18 not as if we had eyes and there needed nothing els but to preseÌ„t the truth vnto them to make vs to see but giuing vs first eyes that is to say in the language of the Apostle Ephes 1.18 enlightning the eyes of our mind to wit which were before cleane put out in respect of this knowledge of our saluation The like is to be saide of the will vtterly out of rule and repugnant to that of God Our vnderstanding therfore remained vnto vs but filled with ignorance and vncapable of knowledge yea an enemie to the truth of God Rom. 8.7 We haue also a will but replenished and filled with all wickednes and vanitie by reason whereof the Lorde speaking of this first grace vseth the word of New-birth Ioh. 3.3 which declareth the first originall and beginning of our spirituall life and being I meane touching these new qualities of both parts of the soul not in respect of the essence of them To conclude therfore that which the Apostle saith that maÌ„ before this first grace is sold vnder sin that is to say is made a slaue of sin Rom. 7.14 and that the naturall man that is to say that the maÌ„ which is not otherwise quickned made aliue in his soul theÌ„ now it is naturally in him caÌ„not conceaue the things of the spirt of God is most true of man entirely coÌ„sidered in his own nature without any maner of exception or qualification whatsoeuer 3 And yet all this notwithstanding this manner of drawing cannot be applied to this spouse as appeareth by the wordes which went before by which shee most plainly and vnfainedly declareth that shee was already drawne yea and as it were rauished aboue the cloudes by this grace witnessed by a most vehement desire of hers of passing yet farther And therefore we must adde vnto that which we haue already said that if the first grace be altogether necessary for vs euen so is the second and after the second a third and so on in such wise that euen to his last breathing euery faithfull soule must euery minute and moment cry out Draw me draw me such repugnancy resistance there is yet remaining in those which are most obedient such heauines and lumpishnes in those which are most ready and diligent and all these graces which come one on the head of an other must proceed from the same fountaine from which the first did I meane from the mere and only free bounty and liberality of our God which moueth him to perfect his worke begunne in vs and that not to crowne any merits of our workes but to keepe his pomise as freely with vs as he made it at the first So that this distinction of workes going before faith and only preparatory as the Sophists speake from the workes which follow and come after faith of which they make their merites of condignitie were verilie forged in the shop of Satan who could by no better and readier meanes leade men vnto destruction then by perswading them that they bee of some price and deserue some thing before God The Apostle speaketh far another language Rom. 7.24.25 who feeling in himselfe the residue remnant of the corruption which was yet in him how regenerate soeuer he was and crying out miserable man that I am who shal deliuer me from this body of death goeth not to vaunt himselfe of his trauailes but giueth God thanks through Iesus Christ our Lord protesting elsewhere albeit he was wel assured of the crowne promised vnto them which run wel and to loyal and faithful seruants 2. Tim. 4.8 that he wil be found hauing saith he not my owne righteousnesse which is of the law but that which is by faith in Christ Philip. 3.9 in such sort as that saying of Leo an auncient Bishop of Rome ouerthrowing the indulgences and pardons forged by his wicked successours is most true namely that the righteous gaue not crownes but receiued crownes and that from the constancie of the faithfull are proceeded examples of patience and not the giftes of righteousnesse It is not therefore inough that God forme in vs a desire to know him and to serue and walke after him but he must succour maintaine giue continual forces to this desire which otherwise would suddainely die and come to nothing and our latter estate and condition become worse then the first Alas wee see at this daie but too manie examples of that which is written Mat. 12.45 and 2. Pet. 2.20 Our spouse therefore when shee saith Draw mee it is as much as if she said Alas my beloued although I cry yet I see not that thou commest any thing the nearer vnto me This this is the extreme desire the fathers had whereof Iesus Christ spake Mat. 13.17 and 1. Pet. 1.11 I must therefore saith the spouse approch nearer thee But alas although I doe that which thou giuest mee power to doe mee thinkes I haue no legs so heauie so benummed and so asleep they are I would gladly flie vnto thee but I trayle the wing therefore draw me The like ought wee to say euery daie although we may saie that this Bridegrome or beloued is come
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
destitute and distressed beeing persecuted we are not forsaken being beaten downe we perish not 2. Cor. 4.8 In a word if we ought to iudge of the nature of thinges according to their last effect and working this browne or tanned colour is the meanes to come vnto our true and perfect whitenes the sufferings of this world beeing in no point comparable vnto the glory which wayteth for vs 2. Cor. 4.17 the waie vnto which is the crosse or sufferings I meane for righteousnes and for Iesus christ Matt. 5.11 This is the cōfort which we ought at this day to oppose against these Daughters of the terrestriall and earthlie Ierusalem who think vs so poore and miserable not knowing what our riches are how yet at this day it is in Aegypt that there is darcknes and light in the land of Gosen onelie Let vs giue them leaue therefore to iudge of our coulour black or browne as they list it sufficeth vs that the spirit of God iudgeth altogither otherwise to whose iudgement we appeale being assured we shal get and win our cause 4 The third point of this aduertisement or lesson namely that which the spouse addeth That this browne colour of hers is hapned her not from her birth but by the means of the sonnes of her Mother who droue her out of doores and set her in the parching of the sunne beeing constrained to keepe her selfe among strange vineyards whereas shee ought to haue kept her owne vineyard this I saie containeth also an excellent doctrine and instruction For the vnderstanding whereof wee must first of all note that by this natural beutie and fairenes with which this accident sunne-burning is contrary matched is not vnderstoode or meant the qualitie or condition of the children of God in their first generation and birth according to the which they are borne in themselues the children of wrath as are others Eph. 2.3 and consequentlie are most foule vile and filthy by reason whereof the Church which is the assemblie of the faithfull is compared in respect of her first estate vnto a foule and filthie maidē child comming out of the womb of her mother Ezech. 16.6 but we must refer the original and beginning of this beutie vnto her free vocation and calling or spiritual newe-birth Ioh. 3.6 and to that which foloweth in Ezech. 16.4 and the other verses following Hereunto accordeth that which is said of Abraham himselfe Iosua 24.2 to that beuty that is to say to that happie estate compared to the marriage of the Lord and of his church of the fiansailes whereof the contract is already made passed in most excellent magnificencie in the mount of Sinai then when the tabernacle with all the seruice thereof was established the bodie whereof is our Lord Iesus Christ Col. 2.17 Heb. 9. to that beauty I say and brightnes which againe shewed it selfe yet greater in the time of Dauid and Salomon so long as hee continued wise this sunne-burnt hew of hers which is here spoken of is opposed which may bee vnderstoode after two sorts namely referring it either to the great and horrible confusion which hapned more then once after the death of Iosua vntil the time of Dauid as is to bee seene in the history of the Iudges or els speaking of other most strange desolations which happened both in Iuda vnder the most part of the kings which were of the race of Dauid as also especiallie in the kingdome of Israel vntill the time that the poore Church was exiled and banished among the barbarous and sauadge nations yea and after the returne from out of the captiuity of Babylon aswel vnder the empire of the Greekes as also the Romans euen to the comming and departure of Iesus Christ which confusions and desolations of the church wee maie say to haue beene in this place prophetically foretold by Salomon And as for that which might heere bee replied that mention is heere by name made of that banishment and driuing forth of hers which befel her not by straungers but by such as were within whom the spouse calleth the sonnes of her mother I aunswere first that the most notorious desolations of the church are not those which hapned vnto the church of the Iewes both by the people bordering about thē sowed and scattered among them whom they should haue rooted out and exterminated and by those which were farther remoued I meane the Assyrians Chaldaeans Aegyptians others of whom the holy sacred histories make mention but those which hapned by the negligence wickednes of the gouerners rulers as is in the historie of the Iudges expreslie to be seen and in the ciuil war Chap. 12. yea vnder Sampson himself whose life doth verie well declare the little regard which the Leuits then had of their duty But this is especially to be seene in the storie of the ciuil war against the Beniamites As for the history of the wicked kings this is yet more notably to be seen aswel in the kingdome of Israel where the whole publick seruice of God was ouerthrowen and ruined and the Leuites themselues driuen forth and expulsed so far that the rest of the poore Prophets were constrained to bee hidden in holes and dennes and that by the singular bountie and goodnes of one man there to be norished and sustained with bread and water 1. King 18.13 as also in the kingdome of Iuda in which the faithful seruants of God had no worse nor no crueller enimies then the Kings and the Priestes namely vnder Achaz 2. King 16.12 and vnder Manasses 2. King 21.9 Secondly it is to bee noted that when the Lord exercised his iust iudgements vpon his people by straunge nations neare or far off it was in manner alwaies because of the outrages and enormities committed within both by the priests and by other the gouernours and officers so that this poore desolate spouse doth iustly and by good right impute al this mischiefe and misery which hath so disfigured and marred her fauour to the sonnes of her Mother who draue her forth out of her owne vineyard and set her foorth to the open parching of the sunne that is to al the iniuries and contumelies which might happen to a poore vagabound subiected and made a slaue to strangers her enemies 5 To go on we are to obserue that it is not in this place alone that the heritage and possession assigned and allotted to the Church of the Iewes I meane the land of Chanaan is compared to a vineyard well planted well husbanded enuironed and compassed about with good ditches for her defence and safegard and blessed most plentifully with al manner of blessings but also Psal 80. by Asaph in the time of Dauid and Salomon and afterward by Esay 5.1 Ier. 2.21 Eze. 17. which was afterward most largely and amply expounded by the Lord himself Mat. 21.33 Neither is it without most great and waighty reason that the holy Ghost vseth this similitude as being marueilous
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
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
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
of the world vnto the other Ps 2.8 lifting it selfe vp in the end aboue the heauens Ioh. 14.2 As also if we consider of euerie member of the church which are as it were so many persons placed and conducted in this Coch not one of thē can perish Ioh. 6.39 18.9 What do you then shall I say men or diuels who seek to ouerturn this Coch Who indeuor to hinder it in his course Nay who deuise by al meanes to pull it in peeces Alas poore caitifes it is of the wood of Liban which resisteth al assaults You doe nothing but runne your heads against the mountaine and are no wiser then your predecessors who are dashed in peeces and yet the mountain continueth still firme and stable This Coche resisteth iron and therefore wil turne the edge of your swordes The fire cannot consume it but purgeth it and maketh it more bright and glittering This Coch floteth vpon the water and neuer goeth so vnder but that it commeth vp againe vpon the water Neither can death or time set-tooth in it and howe can the earth consume vs seeing the graue doth nothing else but refine our bodies to bee afterwarde clad with incorruption 1. Cor. 15.42 Where shal then our place of refuge be in a time of so great so rough stormes In this Coch my breethren in this Coche vnder the wing and protection of the mightiest of mighties and no where else 7 The spouse hauing spoken of the matter of this Coche commeth vnto the Pillers which he saith are of siluer and made by this King Salomō And what are these Pillers els but such as God hath chosen and giuen to be the principal peeces of the Coche and whose ministery he vseth for maintaining and preseruing of it as the Pillars vnder-prop and stay vp the building I mean the Prophets and Apostles as the principall master-builders and as it were the hande of this king to put this Coche in readinesse as the Pastours and Doctors finding it ready made as we haue aboue declared are put in trust to maintaine and keepe it whole in al his parts and peeces 1. Cor. 12.28 Ephe. 41. And this is the cause why the Apostle saith that the Church is foundded vpon the Prophets and Apostles Ephe. 2.20 because the Apostles receiued this grace to haue ended that which the Prophets had as it were hewed out and squared as it is saide that the wall of the City descending from heauen had twelue foundations and in them the names of the twelue Apostles Apoc. 21.14 how is this but that yet at this day the true Church hath no other obiect of her faith then the doctrine taught by the faithfull Apostles of the Lord Ephes 3.12 But some man wil say is there then any more then one foundation of the church and the gouernment thereof No truely But there are moe laiers of the foundation but there is but one foundation only If we respect then the worke of euery foundation-laier we shal finde that there are so many foundations that is to say so many foundation works as there are foundation-laiers one working here an other there as in the restauration and building vp againe of the Cittie of the terrestriall Ierusalem euerie one wrought in his quarter but al was one and the same wall vpon the olde foundation Nehem. 2. and 3. Here we haue then the definition of the truely Catholicke Church namely that it is it for the building whereof euery Apostle hath built for his part by one the same doctrine founded vpon one sole foundation one and the same Church none of the builders beeing master aboue his felowe-builder although Nehemiah as Lieutenant of the king gouerned the whole as a faithfull magistrate ought to procure aboue al things that God raigne and beare rule in the midst of the people whom he hath cōmitted vnto his charge And therefore here was no principality which men haue falsly attributed giuen vnto S. Pet. but he wrought mightily as the others did in his charge and quarter In this sense therefore it is that we must vnderstand these twelue foundations and foundatiō-layers only we must take heed how we say that S. Paul who notwithstanding built more thē any other 1. Cor. 15.10 Barnabas were forgotten in the vision of S. Iohn For the whole book of the Apocalypse declareth that the forms there of speaking are applied fitted to the manner of the Iudaical common-weale in which because there were 12. tribes mention is made of 12. gates and 12. foundation-laiers only 8 And to the end that this may more clearely appeare in this allegoricall description let vs note that these Pillars haue two ends or extremes the one belowe the other aboue The base or lower end is sustained by the bottome of the Coche the top or vpper end by the vaut of the couering These pillars therefore are not they properly which hold and beare vp the couering but onely because themselues haue their bases and are sustained vpon the bottom And this is also the cause why it is said that they are of siluer but the bottome is of gold First because Iesus Christ is truely the only foundation stone 1. Cor. 3.11 Esa 28.16 sustaining and bearing vp the whole by his only force and power and therefore most rightly compared to the most fair precious firme mettall Secondly because it pleaseth him of his good will and not of any neede he hath of them to serue himselfe with these pillers of siluer in asmuch as hee hath giuen an efficacie vnto their ministery and doth yet sustaine at this day his Coche I meane the gathering together of his Saints by the vigor of his spirit which he laieth open in the heart of his Eph. 4.11.12 their writings beeing preached in all these places whither it pleaseth him to guide and conduct his Coche retaining alway this principle maxima that he which planteth he which watereth which are these pillers of siluer are nothing to wit beside the planting watering according vnto the force which is giuen them to plant to water but he is all in all who giueth the increase to wit the bottome and ground of gold to those who are well planted and watered vpon him 1. Cor. 3.7 9 The couering of this Coch saith the spouse was made of purple by this King Salomon which sheweth vnto vs the proceeding power of God couering from his heauen azured throne his poore children exposed otherwise vnto al iniuries of weather stormes and tempestes And this is a lesson infinite manie times repeated reiterated in the Scripture namely Ps 91.1 where it is said that who so dwelleth in the secret of the most high shal abide vnder the shadowe of the almightie And Psal 34.15 The eies of the Lorde are vpon the righteous his eares are attentiue vnto their cry And Psal 121.4 The gard and watch-man of Israell wil neuer slumber nor sleepe The
is 12 Wherefore this day is called the day of the gladnesse of this King 13 An exhortatioÌ„ to embrace the grace of this king and to make it auaileable vnto vs. WE haue yet one point more to handle vpon that which I began to shewe on Thursdaie last to wit how this king is spoiled at this daie of his glorie in that which is the principall part of his diademe royall I meane touching that which concerneth the office of his mediatorshippe witnessed by the Gospel called the power of God vnto saluation vnto euery one that beleeueth Rom. 1.16 and by Esaie the Arme of the Lord Esai 53.1 A matter of so great consequence that there cannot fall out any different or controuersie among men which is more nearer to be looked vnto I saie then that this dignity or rather maiestie of this king mediatour betweene God and his Church consisteth in three points namely in his royal dominion spirituall and soueraine in his kingdome yea ouer sinne it selfe and ouer death afterwards in the office and charge which he receaued to be the true and to speake properly the onely Prophet and declarer of the counsel of God touching the saluation of mankind and thirdly in his eternal priesthood Now not any one of these three pointes remaineth in his entire in the Church of Rome at this daie which by consequent is nothing lesse then the true and only spouse of this king Which thing we wil endeuour to open make plaine vnto you howbeit summarily bicause the same hath bin already handled at large by vs vpon the first chapter of this Canticle 2 But these words of the king crowned leading vs againe vnto it and for that this point can neuer be too oft declared and handled we will enter again most willingly into it In summe therefore I say that a man could not more openly haue encroched vpon this royaltie and prerogatiue of his then by ordering the estate of the house of this king besides and contrarie vnto his expresse will in eclipsing of some of his lawes and establishing of others altogether anew and as for such as were ordinarie retained for the ordering of the gouernement established by the soueraign prince to wit by the sonne Heb. 1.2 and 3.6 and Apocal. 13.17 in cutting clipping them at his pleasure not suffering himselfe to bee reprehended of any man to dispense to binde to lose against all lawe of God man As for his prophetical soueraigne authoritie by the spirit of whom all the auncient prophets spake 1. Pet. 1.11 who afterwarde himselfe in person declared all the will of God his father without keeping backe any thing thereof Ioh. 15.15 and hath since his ascending vp into heauen vntill hee returne not to teach but to iudge continued to declare the same vnto the world by his faithful Apostles enlightened with a particular vertue and power of the holy ghost Ioh. 16.3 Act. 20.27 Gal. 1.8 Eph. 4.11 1. Pet. 1.12 How could a man degrade Iesus Christ of this dignitie more openly then by falsifiyng of all that which hee preached both by adding to clipping from by turning white into black and light into darkenes as is in Esai 5.20 Yea so far as notoriously to forbid this declaratioÌ„ of his to bee read thorough al nations and peoples in a knowen and intelligible language fearing say they least men should become heretiques that is to say fearing least the light should ingender darkenes and the truth lying And what is this else then neither to enter into the kingdom of heauen nor to suffer others to enter in Math. 23.13 then to hide the light vnder a bushel Math. 5.11 There remaineth the third point of his office of Mediator namely his eternal priesthood which consisteth in two chiefe pointes in our redemption and in his intercession the which redemption hath two parts the expiation of our sinnes and our sanctification which wee wil handle from point to point distinctly First therefore there is that which we call originall sinne which ought to be considered of in two diuers respects namely touching the corruption of the whole man which is as it were the essence of this sinne whereof we shall afterwardes speak in handling the point of sanctification and touching that which followeth it namely that which maketh vs guilty and children of wrath worthy of the curse of God from our conception Psal 51.7 Rom. 5.14.18 Eph. 2.3 There are afterwards the fruites proceeding from this cursed roote which bind vs specially vnto eternal death which roote of sinne albeit it be so deaded by the holy spirite in those who are regenerate whereof wee will afterwardes speake notwithstanding it leaueth not to bud forth though it be not with such a final effect as before being a perpetual war between this flesh that is to say the remnant of original sin the spirit that is to say the power of god his effect in vs. Gal. 5.17 which combate is most liuely described painted forth vnto vs by the Apostle Ro. 7. proposing himselfe for an exaÌ„ple 5 If therefore we demaund these goodly Doctors and teachers of theirs how the fruits of this vice are pardoned vs they will aunswere with vs that it is by the death and passion of our Lord Iesus Christ But if wee desire to haue a farther declaration of this answere then Satan who was before disguised beginneth to shewe his hornes For it is hee in deede who hath learned them certaine distinctions by which this goodly first aunswere of theirs vanisheth away as smoake namely the distinction first between mortall and vemall sinnes which deserue say they nothing but temporall punishment whereof a man is purged by some displeasaunce and remorse of them with one Asperges of holy water one bishops blessing and other such inuentions Whence it would followe in sound logique that such sinnes haue nothing at all to doe with the death and passion of the Lord seeing the euil requireth no such paine in him who committeth it Thus you see howe these good Phisitions in steed of vsing one purgatiue remedie onely and without which euery sinne becoÌ„meth deadly cast the poore consciences of men in a sleepe as the empeirall practicks vse the medicines which they call narcoticall that is to say such as benowme and ded the diseased vntill at the length they become senseles and past feeling in all sinne and wickednes Ephes 4.19 and swollen and puffed vp vntill they be ready to breake againe with the false opinion of their satiâ—factions and merites Now in place of this we are taught by the holy scriptures that it is true in deede that all sinnes are not equall in qualitie Ioh. 19.11 But as touching the effect generally considered euery offence against God yea both our peruerse nature euery motion thereof bee it neuer so small depart it neuer so little aside from the commaundementes of the law which is spirituall that is to say respecteth principally that within
Salomon proceedeth frō his spouse but from the eternal father as also by a correspondence the coronation of the terrestriall Salomon celebrated by those of Ierusalem proceeded not of them of the City but from the ordinance and commandement of Dauid which the city accepted of But it may be together with this that the holy ghost speaking by the mouth of the spouse to the disloyal of Ierusalem in particular would in this place vpbraid them the same with which S. Peter did Act. 2.23.24 3.13.14 Saint Stephen Act. 7.52 conformably vnto that which was foretolde Zach. 12.10 and Mat. 26.64 as if shee said Beholde indeede the true king of peace accepted and crowned with all maiestie of Ierusalem Come and see him you who desire your owne welfare and saluation as for you the contemners and persecuters of him looke vpon him hardly vnto your confusion You haue bought him of a traitor and condemned him by false suborned witnesses It was through your cryinges that Pilate scourged him that hee crowned him with thornes that he crucified him You haue denied him to bee your king and haue sought to put forth the title of his royalty yea you mocked him on his crosse you shut vp and sealed his sepulcher to hinder his victorie and yet lo he is a king maugre your despite hauing vanquished all his enemies vpon the Crosse euen vnto Satan sinne and death Behold how he sitteth aboue euerie creature at the right hand of the father and thence it is he shal come to condemne all his enemies and to absolue those who are his for euer There it is you shal see him vnto your condemnation Yea the sufferinges which you caused him to endure were the waie by which hee is entred into his glorie Luc. 24.46 Behold I saie in what sort this spouse might by a Prophetical spirit reproch the Daughters of Ierusalem But besides al this to expresse yet more clearely this name of Mother I saie that this which is heere saide of this coronation of Salomon by his Mother may be also referred vnto that which is in his history namelie vnto that that the crowning of him came to passe by his Mother in asmuch as she by the suggestion of Nathan put Dauid in minde in good time of his promise which hee had made of leauing the crowne vnto Salomon and not vnto Adonias Which being referred vnto the true Salomon we must attribute the crowning of him vnto the heauenly father which is some-what referred vnto the Mother in respect of him which was the figure of him seeing in similitudes it is not necessarie that all the partes thereof agree throughout 11 It remaineth yet we expound what this daie of the espousailes is and of the great ioie of this king Whereupon we must cal to remembraunce that which I haue alreadie more then once reiterated vpon this Canticle namelie that in this spirituall marriage which is heere mentioned there are so manie degrees to be considered as there be approchings of the Messias neare his Church by the manifestation of his will Vntil the time of the Lawe therefore there was the treatie as it were of these fiansailes and the time after the Law which was as it were the chalking forth of this Bridegroome shal be accounted as it were the solemnizing of the fiansailes especially in the building of the Temple in that so magnificent establishing of the Leuitical priesthoode Afterward at the comming of the Lorde in flesh this marriage was really contracted by wordes of the present according vnto that which the Apostle expressely teacheth vs Ephes 5.25.29 the contract of the new couenant beeing ratified and confirmed by the newe seale of the holie Supper as appeareth by the tenour of the institution of it and by the scope and end whereunto it tendeth namelie to the communion of bodie and goods with this Bridegrome 1. Cor. 1.30 and 10.16 in such sort notwithstanding that the ful and perfectly real consummation of this marriage appertaining vnto the enioying of eternal life 1. Cor. 15.28.54 is differred vnto the daie of his glorious appearaunce 1. Thess 4.16.17 and elsewhere in manie places As this is also the ende and hope of this spouse waiting for now with no lesse deuotion this second comming whereof she hath the pledges then she did sometimes vpon other pledges expect his first Vnto what time therefore shal we referre these espousailes and this ioy and gladnesse Salomon the sonne of Dauid beeing set before vs in this place as a figure of the true Salomon and his coronation in Ierusalem here below beeing represented vnto vs as no vaine figure of the real taking of possession of the true Salomon in the heauenly Ierusalem it seemeth that it is not to bee doubted but that according vnto the ordinarie stile of the Prophets the time of the solēnising of the fiansailes vnder the which this Canticle was written is properly mentioned in this place but yet so that it is ioyned with that which is figured that is with the solemnising of the espousailes as if it were one and the same time And indeede this hath bin alwaies the right maner of speaking of the figures shadowes of the Lawe ceremoniall that the people was alwaies ledde vnto the substance bodie of them which is our Lorde Iesus Christ Col. 2.17 throughout the whole Ep. to the Hebrues in such sort that for want of obseruing of this methode those abuses haue bin engendred which are reproued Psal 50. so oft by al the Prophets finally the pharisaisme reprehended by our Lord Iesus Christ afterwards by the Apostls And yet at this day the selfesame fault is still committed by them in the Sacramentes ordained by Iesus Christ in others forged by men Briefly Salomō hath in this place declared by this diuine medly of himselfe crowned in his fiansailes in his Ierusalem with the espousailes of the true Salomon in his celestial Ierusalem which was to be gathered out of al nations of the world that he had not forgotten that the promise made concerning him to Dauid his father had in such sort lincked him with the other sonne of Dauid of which himselfe was only the figure shadow that it might seem at first sight that the Lord spake of one onely person and of one onely eternall kingdome 2. Sam. 7.14 1. Chron. 17.13 12 Nowe that it is not without great cause that the spouse calleth this day the day of the gladnes of the heart of this bridegrome appeareth by the more thē maruelous effects For if this bridegrome had not taken an vnspeakeable pleasure to make his very enimies his spouse how would he haue giuen his life for the winning of her Ioh. 15.13 and Rom. 5.8 How would hee haue obiected him selfe vnto the horrible wrath of God for vs Gal. 3.13 How going vnto death woulde hee haue prayed so feruently for vs Ioh. 17.20 How woulde hee haue protested that he desired nothing more then this oblation of himselfe to carry our sinnes vpon the tree which is the principall article of the contract of this marriadge Luke 12.50 How would he haue protested of that singular desire he had to celebrate that last supper with his disciples Luk. 22.15 How in the anguishes of death which were more horrible a great deale in his soule then in his body as that frightfull cry of his which obscured the sunne shooke the earth claue the stones namely that My God my God why hast thou forsaken me declareth would he haue praied for thē who crucified him Lu. 23.30 on whom also afterwardes he shewed mercie Act. 3.17 which he yet continueth to doe at this day towardes vs so vnworthy of so great and incomprehensible fauour 13 Go too then my brethren vnto whom in our time this king is as it were again appeared to cause vs to see the brightnes of his crowne buried as it were before in such thicke darknes of ignorance and superstition which were couered with the name of Christianitie and true deuotion let vs pray him with al our hart that this infinite loue charitie of his which sheweth vs from on high the flowers of his crowne to cause the glory of that kingdome which was prepared for vs before the foundation of the world Math. 25.34 to be poured down vpon vs Let these thinges I say pearce our hartes to cause vs to goe forth of our selues to the ende that wee may throughly contemplate this king there where he causeth himselfe to bee seene of vs let vs know him loue him followe him through all the path-waies it shall please him to conduct vs vntill wee arriue vnto the full consummation of this most holy coniunction in the which he shalbee all in all in his Amen And because that hauing hitherto done the cleane contrary we haue so oft and so greatly offended him let vs craue grace mercy at his hands as foloweth Almighty God c. THE END OF THE SERMONS VPON THE THIRD CHAPTER OF THE CANTICLE OF CANTICLES