be called Queene of heauen without parting this kingdome Our Lady without matching a companion with the onely Lord Our life our hope our sweetenes without placing her manifestly in the throne of the godhead But ô most horrible blasphemie that euer was spewed forth can a man request her without degrading of Iesus Christ that in respect of the person of the father shee pray but in respect of Iesus Christ his sonne that she commaund him of her motherly power and authoritie And yet notwithstanding this is not onely saide but song and howled forth in their temples and who so findeth fault with this he is an hereticke I conclude therefore that ther are in this church so many false gods as there be creatures called vpō serued with a religious adoratiō that is to say concerning directly the conscience and the diuine seruice dewe to one onely God the father sonne and holy ghost and as many as there be temples and altars consecrated and dedicated vnto creatures and how then can that Church bee the true and onely vniuersall Church 2 This first commandement which is the ground foundation of al the rest being ouerthrowen what may a man conclude of the rest As for the second containing two principall points namely an expresse forbidding to make any likenes of any creature high middle or low in the cause of religion or to do any reuerēce to thē I will not say of this cōmandemēt as of the other For they haue gone a great deale farther in this then in the first which albeit in effect they haue violated and broken yet haue they left him written as hee was by the hande of God But as for this second seeing that if he remained there painted Images and Statues must fall to ground they haue so intangled it with the first that they haue finally eclipsed it altogether a most intolerable presumption and inexcusably execrable seeing that the Lord who engraued it as it were with his owne hande and without the ministerie of man declareth that not one sole little letter of the law may not be blotted out Math. 5.18 So then already this fault I meane this eclipsing of this commandement by those of whom we speake is without all excuse But how on the other side may the transgression thereof bee excused when in their churches chappels streetes great places in citties and in fields there are found so many nests of statues and all sortes of Images We know well their goodly replies which yet are such as vanish away like smoke at the least word of this commādement The true sense thereof besides that it is most cleare in it self whēce may it be better gathered then by that which hath beene generally obserued in the christian Church for moe then three hundred yeares together Images say they are the bookes of the common people And what can such dumb doctors teach set vp and established against the expresse commaundement of God who hath not onely forbidden to adore and worship them but to make them I meane to haue them vsed in the matter of religion And experience hath finally shewed why the Lord distinguished this commaundement into two principall heades to wit first forbidding to make them and after that to worshippe them And indeede since the first entering of Images into the Church men haue for a long time confessed that there was no honour due vnto them but when Idolatrie was once entered then they said that this honour was not done vnto the statua or Image but vnto him which was represented by the Image A most false excuse For if it were so why shoulde a man vse more deuotion to one Image of the same saint then vnto an other And if this were the meaning of these worshippers of Images as they say it is what other thing is this thē to answer that a man playeth not the Idolater with the Image but with him whom the Image doth represent I speak in respect of the Images of he shee saints as they call thē For who will dare to say but he shalbe conuicted by the whole scriptures that if the virgine Mary or the Apostles by consequent other true Saintes were aliue at this daie on earth that they coulde suffer that mē should kneele vnto thē That they should offer vp candels vnto thē that they should present incense before thē that they should preach of their merits Their whole doctrine and their whole life being clear contrary vnto it I let passe to speak of their setting out of these goodly statues pictures of their our Ladies as they call them clad in their sommer and winter garmentes of their virgins attired like shameles strompets of horses asses dogs and swine which charge their altars among their saintes of their tapers and lampes burning before their blind statues and other such meere and inexcuseable Idolatries all which notwithstanding is couered with the goodlie name of deuotion Alas ô Lord how long 3 As for the third commandement an oth beeing the true fealty and homage which the conscience oweth vnto God his onely Lorde not onely as present and knowing the thinges which are most secret hid but also as iudge and reuenger of al falshood the great only liuing God being as it were set placed in his throne to be made iudge of the truth vnknowne vnto men can it bee denied but there are so many felonies so many idolatries so many degradations of the true and onely diuinity as there be othes made by the creatures high middle low or by other fancies which men do forge deuise For to sweare is not only to take vnto vs a witnes in generall as a man maie doe vnto the verie insensible creatures Deut. 3.1 Esaie 1.2 but it is to take him whome wee sweare by to bee a witnes of our conscience which thing appertaineth vnto god alone 4 As for the fourth commandement euerie christian ought to know that so farre as it was ceremoniall it hath an end not that in lieu of the seauenth daie called the Sabbat we shoulde Iudaize the Sundaie for this were not to impose an end vnto the figures by the reall comming of the truth Coloss 2.16 but onely to chaunge the daie but to the ende that according vnto the ordinance of the Apostle which maie be gathered euidently 1. Cor. 16.2 and Apoc. 1. as the memorie of the creation of the world in six daies was celebrated in the sanctification of the seuenth daie that notwithstāding in the deliuerance of AEgypt the order of the monthes and the beginning of the year were chaunged so by the newe creation of the second world which the Prophets cal a new heauen and a new earth Esai 61.17 and 66.22 appearing by the resurrection of the Lord the true light of this new world ought to be renewed and celebrated the daie which wee call the Sundaie that is to saie the daie of the Lord after a speciall fashion and such a one
namelie either to be dislodged out of this bodie which he especially desired or to remaine in it Phil. 3.23 and that to trauel night and daie both publikely and in priuate houses Act. 20.20 And this is the cause why the Bridegrome would haue his spouse to take her rest and that soundlie and so far as to be satisfied therwith and no man to trouble her repose except the Bridegroome would so haue it and appoint it For it is for him alone to wake her as he saith afterwardes and her selfe also desireth no more rest then it pleaseth her Bridegroome to graunt her 11 And thus you see in summe what wee are to learne out of this most excellent place of Scripture full of singular Doctrine namely that it is in God alone in whom we must seeke after our true felicity hearing and meditating day and night his holy word depending on his prouidence protection vntill wee be gathered together in his euerlasting kingdome where this holy and perpetual marriage shalbe consummated and ended Let vs now with hart and mouth pray vnto him for his grace saying as followeth Almighty God c. THE NINETEENTH SERMON Our help be in the name of God c. It is written as followeth in the second Chapter of the Canticle of Canticles the 8.9 and 10. verses 8 This is the voice of my welbeloued behold hee commeth leaping ouer the mountaines and skipping ouer the hils 9 My welbeloued is like a Roe and like an Hind-calfe Behold he is behind our wall looking through the window and shewing himselfe through the lattise 10 My welbeloued hath spoken vnto mee and saide Vp arise my loue my faire one and come thy waie 1 Three great abuses committed in contemplatiue life falsly called religion 2 It is from the voice of the Bridegrome that this desire proceedeth of putting our selues into the waie and going forward in our vocation 3 Application of this doctrine vnto the Church of Geneua 4 The more then marueilous diligence and carefulnesse of this Bridegroome to runne vnto his spouse 5 A comparison of this diligence with our sluggishnes 6 The first high mountaines which satan and his complices haue reared to keep the spouse from her Bridegroome which the Bridegroome mounteth readily ouer without staying a moment 7 Other exceeding rough and craggie mountaines of our sinnes and iniquities trauersed also ouer by the Bridegroome 8 The Bridegrome hath also taken vpon himselfe the bottomlesse gulfe of the curse of God his father to run vnto our deliuerie with this burden on his shoulders 9 The difference betweene the new and the olde couenaunt represented by the similitude of a wall and of a grate or lattise 10 This Bridegroome hath neuer beene dumb and the abuse committed in this behalfe in the false Church 11 The woorde of the Bridegroome serueth to no purpose if men harken not vnto it and if they awake not themselues in deede 12 Wherefore this spouse is called the faire one opposed vnto her which is nothing but painted 13 The true spouse is neither called nor goeth else whither then vnto her bridegrome onelie 14 The Bridegrome must come vnto vs to cause vs to come vnto him 15 The Bridegroome neuer came vnto his spouse or at this day presenteth himselfe vnto her to stay her here below but euer called yet calleth her to heauen the great abuse of them which look for him at this daie corporallie in the earth 16 These words come thy waie ought to serue vs for a summe and abridgement of the whole doctrine of saluation and to teach vs the end of the whole life of a Christian WEE haue left the spouse in the repose and rest of her meditation rauished as it were altogether in an ecstasie out of which her repose she is now awaked by the Bridegrome notwithstanding not to trouble her but to leade her as it were out of one pleasure into an other The like commeth to passe after naturall sleepe which being taken in sufficient measure refresheth a man raiseth as a man would say new forces in him as contrariwise the same if it passe exceed a mean breedeth first in a mā a lazines sluggishnesse finally draweth a man into a bad naughty custome So is it in this spiritual rest which the soule being withdrawen aside by it selfe to meditate on the graces of God and to be occupied in praier in his secret chamber Mat. 6.6 enioieth bee it by day or by night according vnto the example of Dauid in many of his Psalms But if of this meditation a mā wil make a contemplatiue life faslly called Angelical he committeth therein two notable faults which by litle and litle come at the length to a third which is vtter perdition and destruction of himselfe For first a man departeth withdraweth himselfe from the principall dutie of a Christian which is to serue his neighbour according vnto his vocation which cannot bee doone if a man sequester himselfe from men and imploy not his minde in any other actions then such as are specially and particularly belonging vnto himselfe whereas wee ought to apply al the knowledge we haue in humane or diuine thinges vnto the mutuall profit and aduancement of one an other Secondly by such a kinde of continuall contemplation it is vnpossible but a man will become at the last sottish and fantasticall especially if vnto it bee added an austerity of life without meane and good measure and at last after that a man hath besotted himselfe with such a dreaming and fantasticall kind of life he beginneth to perswade himselfe by little and little not only in that false and damnable opinion of merite but also finally that he is arriued to the greatest perfection that may be nay gone beyond Paradise it selfe I let passe to speake of the notable hypocrisie and other most stincking filthinesse which is hidden vnder the cloke and colour of this kind of life which falsly appropriateth to it selfe the name of Religion For proofe of this let vs look no farther then first vnto the doting dreams which are found aswel in the legendes of these holie fathers as also in the writings of certaine contemplatiue doctors and after that vnto the abuses with which this kinde of vermine hath filled the whole world and poysoned especiallie al Christendome in such sort that the Popes thēselues haue been forced and constrained to decree that there should be no more new orders of monks set vp as that decree made expreslie to this purpose in that great Councel of Lateran vnder Pope Innocent the third An. 1215. may witnes And yet for al that behold yet a new swarme of locusts the order of the Capuchins of those shamelesse companions which attribute vnto thēselues the name of the companie of Iesus which are within these forty yeares crauled out of the bottomles pit to happer and swarme throughout the worlde which indeede deserueth nothing else but to be broused and bitten
of this woorlde beeing turned vp a new transformed into a new terrestrial paradise was afterwardes in his time not onelie simplie checked and enameled with flowers but also enriched with the most precious treasures of that which is aboue the heauens powred downe first in al aboundance and perfection vpon the head of this Bridegroome who afterward made an admirable and infinit larges thereof on the daie of Pentecost as the Apostle maketh that goodly reckoning of them 1. Cor. 2. and especially Ephes 4.11 speaking of the vocations trulie ecclesiasticall which are the true beutie and ornament of the Church not accompanied with such temporal blessings as was the Temple kingdom of Salomon but altogether spirituall and incomprehensible and hath the crosse it selfe for her garland and as it were an especial marke that she is not of this world but hated and persecuted of the woorlde as was her head Ioh. 17.14.16 vnto whom we must by this means be made conformaâ—le in death to bee also one daie in life and in glorie Rom. 8.28 and 2. Tim. 2.1 8 The marks therefore of the true Christian Church are neither steeples nor towers nor other sumpteous costly buildings nether crosses nor miters of gold or of siluer nor clothes of gold or precious stones which had their place in the auncient teÌ„ple to serue for the rudiments principles of the world to be the figure of that whereof Iesus Christ is the body Col. 2.8.17 and Heb. 10.1 So that now all this pelfe and trash is the ornament and decking of the whore Apoc. 17.4 but the Churches true ornament and setting forth is in respect of the Lord the order of his holy ministerie seruice set vp established in respect of herselfe the certainty of vnderstanding and assured knowledge she hath of the secret of our saluation Col. 2.2 and the fruites of the spirit recited by the Apostle Gal. 5.22 flowers truly pleasant and liking the Lorde through his grace 9 But alas as we haue great occasion to magnifie our good God and father for that which proceedeth from him so what exceeding cause haue we to humble and condemne our selues before his face For where shall these flowers be found among vs And if there be any as the word of the Lord is neuer without some effect Esa 55.11 shal we yet be able to find so many as may suffice to make a nosegay to present our Bridegroome withall I dare not say it standing here in the chaire of truth shall we find any of these flowers in the marchantes shoppes No for there is nothing smelleth sweete vnto them but gaine What In the courtes and tribunals of iustice dispersed heere and there through Christendome as it is called Alas not to speake of the negligence there committed which displeaseth God so highly and the acception of persons a thing so stinking before him is it possible to find any sweete smelling violet in the desert of extortion of falshood of consciences set to sale of desire of reuenge of making a trade and liuing in setting al the woorld a pleading Goe we to men of occupation and what shall we finde Deceit and coosinage in some idlenes in others yea in such as liue by their daies iourney and especially in the best woorkmen I report me to the places hereaboutes so much vsed and haunted with their playing at keils both within without the cittie I report me to the tauerners accounts who liue by the idlenes of such people to the teares and moningâ— of wiues who carry the marks of their idle and dronken husbands and to their litle children pining and languishing away and ready to die with hunger But peraduenture you shal find some sweet flower among these great ones who liue by their â—ent Nothing lesse But what will will you giue mee is the first entrance vnto your sute I am content you haue it keapes aloofe Wade you farther in it you find nothing but double dealing and vnsatiable couetousnes If you meane to renue your lease speake to my dame for shee rules the house And yet you must say grand-mercy I thank you sir to the butcher that hath cut the purse though the poore sheepe can bleede no longer It may bee the wemen who make so much of garlandes and nosegaies wil furnish vs with some of these flowers Not a whit for they are well agreed in this poynt and Madam is as good as Mounsieur and Mounsieur as Madam maister as mistres and mistres as maister nay heere it is and among these you shall finde all stinking vanities and superfluities from the head to the feete what euer lawes the magistrates make to the contrary what warnings so euer we make them in the name of God what visitation so euer the Lord lay vpon them For what can all this do or profit 10 The Bridegroom addeth that the time of the musike of the birdes is come that the turtle hath been heard But what musike is this And what are these songes Not these vnchast and filthie poemes which men bring vs euen hither so stinking that neuer came greater infection out of the dungeons of the most infamous brothel-houses that euer were not such soundes as are cast into the ayre in a toung vnknowne both to the fingers themselues and to such as heare them sing 1. Cor. 14.15 Not these infamous hymnes or proses full of Idolatry which the Idolaters houle foorth vnto their dumbe Idoles 1. King 18.16 Not these cantels morsels of scriptures warbled quauered and crochetted to giue pleasure vnto the eares not these vaine and sottish songs and ballades which the fildes ring of al haruest and vintage time but those those songs I say which God teacheth vnto the heart putteth in the mouth of those who are his Psal 40.4 Of which sort we haue a great nomber made and vttered by the holie ghost With this harmony therefore the Bridegroome tuneth his song and inuiteth his spouse to keepe therein like time and accord with him 11 And what is this voice of the spouse but his holy worde which hath tong in the world hath in most diuine sort charmed his Church first of all by his prophets afterwardes in his time by himselfe in person then by his Apostles and yet in our daies by his faithfull Pastors and Doctors I am thy God and the God of thy posteritie sang hee to Abraham Gen. 17.7 and in thy seede shall all the nations of the earth be blessed Gen. 26.4 which daie of the Lord he sawe and reioyced therein Ioh. 8.56 Vp arise hath he saide to Ierusalem by Esay be bright for thy light is come and the glory of the euerliuing is risen vpon thee Esay 60.1 we bring you tidings of great ioy which shalbe vnto al people said the Angels vnto the sheepeheardes Luk. 2.10 filling and replenishing the ayre afterwardes with this diuine Canticle and song Glory bee vnto God in the highest heauens peace in
seeing him not in the bed where shee slept was not therefore cleane out of hart but getting her selfe vp sheweth that because she found him not her desire of seeking after him was so much the more augmēted And indeed as we said the last daie this is the means by which the Lorde not suffering himselfe to bee alwaies found at the first sharpeneth the faith and hope and fortifieth the patience of his as we see it by infinit many of examples of the holy Scripture So the people serued as a straunger foure hundred yeares in the land of Chanaan and of Aegypt and fortie yeares in the desert and seuenty yeares in Babylon So did Ioseph endure much in prison and Dauid during his flight saying in the 40. Psal I waited and waited for the Lord and he heard me According therefore vnto these examples if in diuerse difficulties and distresses touching our conscience either in perils or aduersities it seemeth that the Lorde as I maie so saie flieth from vs let vs runne couragiouslie after him vntill hee suffer himselfe to bee taken of vs. But who shall continue vnto vs this vigor and courage He who for the loue which he beareth vs first formeth in vs the loue whereby wee loue him reciprocally as the spouse doth thrise heere reiterate it that is to saie not fainedly as hypocrits do nor so so as they who are neither hot nor cold nor seething but luke-warme and therefore are by and by vomited vp Apoc. 3.16 whereas they who are violent and importune catch the kingdome of heauen away by an holy importunity Matth. 11.12 Luke 18.2 2 But wee must especially consider that which the spouse saith in this place namely that she diligētly sought after her Bridegroome by the open places and went round about the Cittie and found him not For contrariwise in the parable of the banquet Luk. 14.21 the seruantes are commanded vpon the refusall which the greater sort and the rich made to go vnto the open places streets of the City to bring together those which were poore impotent lame and blind But this similitude tendeth to another purpose then this of the spouse to wit to shew vs that they are no members of the Church or if they were before leaue to bee who make more reckoning of their woorldly ease and other their commodities and affaires of this world then they doe of their conscience in whose places God doth often chuse the poore and contemptible of the world as it is saide in the Canticle of the blessed virgin Luk. 1.52.53 We read also Pro. 1.20 that Wisedom maketh her voice to ring in the streets and open places but it is not said that she was harkned vnto or receiued there yea cōtrariwise Wisedome lamenteth and bewaileth the disorders which doe there raigne There is likewise speach in the parable of the sower of seed which fel in the waie which because it pearced not into and entred the earth it was incontinently eaten vp by the birds These two places maie serue vs for the interpretation of this in which we vnderstand by the open places and the circuite of the Citty that which is cōmonly receiued beareth sway among men And to saie al in one word it is that mask which is called at this daie by the name of the Catholique Church not that Catholique Church which wee mention in our Creede but that monster which the efficacie of errour hath engendred by her who hath bewitched the kinges and nations of the earth as it hath beene before prophecied and foretold 3 To answere therefore this matter which is the last refuge of our aduersaries what is that the spouse here saith beeing so affrighted hared for that her Bridegrome is departed from her while she was asleep in her bed It is this which I say repeate againe that she thought that he whom she sought and so consequently the truth and her saluation were to be found in the religion which was commonly receiued among the people And what induced her to think so The promises made vnto that people and to no other before the comming of the Bridegroome in flesh Act. 3.25 as at this daie the Church say they cannot erre hereupon to ground al their errours Wherein then did this spouse deceiue her self Euen with that which was aunswered Ier. 18.18 and presupposing as they woulde gladly make vs to beleeue at this daie of Saint Peters steeple at Rome that religion was nayled as it were with a tennepenie naile vnto Abrahams race without distinguishing the true Israelites from the false as Saint Iohn Baptist reproched them in his time shee iudged of true religion according vnto that which was brought in when she was asleepe of a long time receiued of great smal whereas shee should haue sought after that which was proposed and commanded for a rule vnto the people that is to saie in the lawe and in the testimony as it is said Esa 8.20 For seeing that the true Church iudgeth not the the controuersies of religion but so farre as to referre her selfe wholy vnto that which the Bridegroome hath thereof determined by the mouth of his Prophets Apostles it followeth that it is neither vnto that which is commonly receiued and maintained nor vnto the greater number that wee are to refer our selues to be resolued seeing that euen in the affairs of this world there bee more fooles then wisemen and more wicked men then good but we must refer our selues vnto the Bridegrome himself who is iudge both of the one and of the other Yea but where shall a man finde him Wee must not say saith the Apostle after Moses wee will ascend vp into heauen to finde him there or passe the Sea to seeke him But the woorde is in thy mouth and in thy heart that is to saie this word of faith which wee preach Rom. 10.8 And this is it by which we must discerne the true Catholick Church from the false 4 What is then you will say this Catholicke Church in the which no where else Iesus Christ is found out of which there is no saluation It is the assembly of all the true elect and faithfull gathered out of al people and nations in vnitie of the Propheticall and Apostolicall doctrine considered in her generality in which assemblie truely the light of the trueth can neuer be put out albeit in the parts and members of the bodie distinctly seuerally considered there may be some defects doubts ignorances as the history of all times declareth the same To this Church thus vniuersally considered is opposed the generality of all companies besides which are also called Christian and which keepe the marcke of Baptisme but haue forged vnto themselues a religion according vnto their owne lust and fancy whether they couer themselues with the name writings of the Prophets Apostles il interpreted or whether they inuent a doctrine altogether newe according vnto their own pleasure for which cause
as distinguisheth this daie from other in respect of the principall vse as in the time of the Apostles themselues this daie was celebrated by a more speciall assemblie of the faithful But that the Christians should otherwise abstain from their woorke without it were for that time which was requisite for their assemblie this was neuer commanded nor obserued vntil that Christian Emperours made an ordinance for it indeed most commendable to the end we should not bee otherwise distracted to giue our selues ouer the more to all holie things But what Al this is now become with them a verie Iudaisme in such sort that to open a shop window or to giue one blowe with the hammer is such a sinne as should raise an whole city in a commotion but not to game to go to the tauerne to plaie the whoremaster For this is now growen into a custome And as if the exercise of a Christian were to doe nothing vnder a coulour of deuotion they could not content themselues with two and fiftie sundaies but they must haue so manie holidaies added that almost the third part of the yeare is passed awaie in such idle festiual daies And though wee graunt them al this time to sanctifie the name of God bee it on the sundaie or on other holydaies or to celebrate the memorie of great and holie personages not to speake anie thing of a great part of them which are in their calenders what is it else with them but to blaspheme and to commit Idolatry as all their diuine seruice is notably patched vp and clouted therewith 5 As for the commaundement of honoring of father and mother vnder the name of whom is comprised al lawful superiority dare they deny that the pharisaical traditions by which the Lord declareth that this commaundement was so shamelesly brokē is not the fetch they haue vsed to snare within their net Duchies Earledomes other Lordships The foundation of their great towrs steeples the pretence of the destruction of families by milliōs If a man wil not seek far after Antiquity at least let the Gratis of these last commers who attribute vnto themselues the name of Iesus common vnto al tru Christians open the eies of such as are blindest who haue gotten by their seruiceable gratuities more goods and reuenues then a good part of al the hospitals in France haue And what shal we say of their exemptions from ordinary iustice of the superiority vsurped by Bishops Abbottes Priors Curates ouer the Iustice of kings especially by that goodly vniuersal Bishop ouer Emperors Kings Princes so far is it that he paieth tribute vnto whō tribute is due according vnto the example of Iesus Christ himselfe of him whose successor notwithstanding he saith he is not shaming to cal a good part of Italy and the Capitall Citty of the Romane Empire the patrimony of him who testifieth of himselfe that he had neither gold nor siluer Act. 3.6 6 Now if we speak of the sixth cōmandemēt touching murders how can it be more euidently transgressed thē by their liberties priuileges of granting mercy to the greatest Criminals that horrible abuse of Clergy Moreouer let a man but consider the taxes of the Chancery of Rome he shall finde at how many thousand ducats the murther of father mother is taxed Demaund the reason of all this it is that which they taught thē who constrained Pilat to crucifie this King of whō we speake as they yet at this daie persuade Kings and Potentates to crucifie him in his poore members namely this Nobis non licet interficere quenquam that is to saie It is not lawful for vs to put any man to death And indeed I confesse that neither ciuil nor criminal iustice pertaineth vnto them beeing as it is distinguished from the ministery of the word Lu. 12.14 22.25 and Iohn 8.10 and 2. Timot. 2.4 7 As for the seuenth cōmandement concerning the obseruatiō of holy mariage I wil not stay in this horrible filthy stēch which neither the sunne can abide to see nor the darkenes of the night couer nor the earth beare and endure al of these demaunding vengeance at Gods hands who shall heare them in his time But they will replie against mee that their doctrine doth not approoue this But who knoweth not who seeth not who acknowledgeth not who feeleth not all that stinking filthinesse the like whereof neither was nor euer coulde bee in the worlde which entered in floodwise into the Church by the gate of that goodly vowe of single life called not without cause by the Apostle a doctrine of diuels 1. Tim. 4.2 I knowe well their replies But ô heauen ô earth ô hundred thousand millions of rapes fornications adulteries incests ouerthrowinges of Gods and mans lawe testified before God and men and demaunding vengeance of such desperate so long a time cōtinued enormities But farther though all this were nothing what is this abhomination so shamelesly practised in our time of dispensing with the marriage of Vncles and Nieces in degree of consanguinitie A thing not onely condemned by Gods lawe in the case it selfe of affinitie onely Leuit. 18.14 but detested so expresly by the poore Paynims themselues who haue blushed at such a case as the Roman histories cā witnes And yet for al this when it so pleaseth them mariage is forbidden vnto the seuenth degree of such as be collaterall Alas ô Lord how long 8 As for the commaundement which concerneth theftes it were wonder a man woulde say it might bee maintained by them who liue not but by sacrilege to wit with the goods belonging vnto the poore of which they make themselues the receiuers without yeelding any account 9 I say the like of the last commaundement saue one speaking of false witnes being in no point more damnably violated then in the ouerthrowing of the witnessings and testimonies of the Prophets and Apostles irreproueable witnesses Finally the last commaundement passing euen vnto the roote of the euill which is in vs and without the which the Apostle witnesseth that he had neuer known in deed what sin meant Rom. 7.7 is it not asmuch or more openly violated then any of the rest by their doctrin whē they teach that neither the vnderstanding nor the wil of man are wholy and entierly subiected vnto sin and death by original sin but that there still remaineth a certain disposition and inclination vnto that which is true and good whence they drawe their merites of congruity preparation Afterwards when they teach that by the very action of baptisme yea by the vertue of the water original sin is if not altogether yet in part so done away that the child of a Turke or Iew being baptized dying before the age of discretion goeth into paradise and as for those who come vnto age that that corruption which resteth in them is not sinne but onely a litle sparke of fire vnder the hote ashes to exercise vs. 10
retire himselfe into purer and cleaner flocks if there be any such and where he may be in lesse danger of being corrupted by the contagion and infection of others The other imperfection consisteth in doctrine In which againe there are many circumstances to be considered before we depriue any assembly be it great or small of the name of the Church And that this should be so we see by the first epistle of Saint Paul to the Corinthians that in the church of Corinth not only touching manners the discipline of the church was very loosly obserued and the manner of teaching the word greatly prophaned by a vaine and affected kinde of babling but which more is that the pro and the con touching the article of the resurrection of the dead was stoutly and stifly disputed an article notwithstanding of such ground foundation in the Church that without it the preaching of the gospel would become vaine 1. Cor. 15.17 And yet notwithstanding it was so called and helde of the Apostle for the true and holy Church of God Among the Galathians it was yet worse beeing for the most part of them turned aside by the false Apostles from the principal ground-plat and foundation of the Christian Church namely from the free iustification by the only satisfaction of one onely Iesus Christ and yet all this notwithstanding Saint Paul giueth them the name of Church The reason is as touching the Corinthians because they shewed not themselues incorrigible and past amendment and that though there were some but badlie instructed in the article of the resurrection of the dead notwithstanding the bodie of the Church did stil retaine and hold the truth The Galathians also had not banded themselues against the doctrin of the Apostle but were only turned somewhat aside by a light headdines and yet not al of them as is to be presupposed The like is also to bee seene by that which the Apostle writeth vnto Timothy and likewise by the second of Saint Peter and that of Saint Iude that there were already false teachers and wicked Disciples euen in the bosome of the Churches which notwithstanding for all these imperfections left not to be called true Churches as a man leaueth not to bee a man though he haue some wert or some vlcers biles in one part of his body But the case is otherwise of a body altogether rotten and corrupted in the noblest and principallest partes whereunto the Synagogues of the Iewes may bee compared after that they stubburnely resisted the preaching of the Apostle from which for this cause hee vtterly diuided and disioyned the Church of Ephesus Act. 19.9 and 28.28 and himselfe also hath giuen vs a rule hereof Philip. 3.2 Neither are we otherwise to beleeue or to doe touching such assemblies and congregations be they great or little which notoriously and stubburnly oppose themselues against the principall and fundamental articles of Christian Religion as that assembly doth at this daie which sitteth vpon the seauen hils and opposeth it selfe directlie against the kingdome of Iesus Christ whose name notwithstanding it falsely borroweth and therefore we haue it iustly in execration and hold it accursed following the doctrine of the Apostle Galat. 1.8 To come therefore to our purpose we must take heede in this case how we stand in such sort vpon the defectes and imperfections of one Church or more as therefore not to take them for Churches but we must vse those ordinarie means which God hath appointed to bear with that which is to be borne withal to remedie that which may be remedied and to take heede to our selues we bee not smutted as they saie among colliers applying all our studie and endeuour to mutual edification as the Prophets and Apostles teach vs both by their doctrine and by their example 3 It is verie true notwithstanding that the spouse speaketh here of another kind of blacknesse to wit of the outward ouerthrowe and dissipation of the Church by the vehemencie of persecutions which is the cause that many making no difference betweene the glittering beuty of the kingdomes of this world and the spirituall beuty of that kingdome which is not of this world and suffering themselues to be dazled and blinded with that which hath onely a certaine outward glosse eyther enter not at al into the Church or if happily they bee entered retire themselues afterward out of it to returne againe to their vomit 2. Pet. 2.22 For fault of hearkening vnto this warning and aduertisement not to rely or stand vpon this outward black and hideous appearance of the crosse but contrariwise to waigh and consider well the true and natiue beutie of the Church in the middest of her greatest afflictions According hereunto the Lord hauing warned vs that his kingdom commeth not with such obseruation Luk. 17.20 hath said also That he shal be happy which shal not be offended at him who notwithstanding is called a man of sorrowes and griefes and so disfigured Esaie 53.3 that hee is compared vnto a worme of the earth Psal 22.6 to whom notwithstāding the church must be made conformable to bee the true church Rom. 8.29 in such sort that so far it is that the crosse maketh the Church not to be knowen that on the contrarie it is the true mark thereof being giuen to none but to the true beleeuers to suffer for the name of God the Apostle crying out That this is it whereof he wil boast himselfe Gal. 6.14 Mat. 5.10 Phil. 1.19 and elsewhere throughout the Scripture Hereunto is referred the second point which I haue touched being contained in this that the Church which called her selfe black saith that she is Browne as if she should saie to these Daughters of Ierusalem Comparing my selfe with you who are so fresh and so faire it seemeth indeed that there is nothing more black then I but yet if your eies be good you shal find that albeit I be browne and sunneburnt by the parching of the sunne yet am I not for al my tanned hew an Arabian or Aethiopian For ouer and besides that which hath beene said of the happie end issue of the afflictions of the Church there is an exceeding difference between the most miserable estate of those who are blatched before God by his iust vengeances or which are left remaining in their naturall blacknes and betweene the confidences and assurances of the children of god afflicted for righteousnes and for the glory of the Lorde who bestoweth this great fauor and grace vpon them to be glorified in them Farther if we consider of the estate of the church in her greatest afflictions it is not so miserable as men think it is For as the Apostle teacheth vs God is faithful and neuer suffereth such as are his to bee tryed aboue that which they are able to beare 1. Cor. 10.13 And therefore verie true it is that wee are pressed in euerie sort but not crased or broken beeing in want and penurie wee are not
things things indifferent not regarding the decision which christ hath to the contrary in this behalfe speaking of the washing of the hāds of the Pharisies Mar. 7.2 although washing of the hands be a thing in it selfe not only indifferent but such as might wel couer it selfe with the cloake of honesty cleanlinesse Others in lieu of contenting themselues with the vocations and callings ordained by the holy ghost for the gouernment administration of the church of god folowing heerein those among the kings of Iuda haue so reformed the church that notwithstanding they haue left the high places to stand vp still in such sort that in the end if God prouide not the better against it they shal find they are fallen out of a cold ague into an hot feuer The lord of his mercy remedy it according as this spouse heere teacheth vs the aunswere which is made her afterwards by her bridegroome 2 It pertaineth therfore to god alone to teach vs the forme of reforming his building which is for this cause called the building of God 1 Cor. 3.9 wherunto we are yet farder to adde that it is belonging to him alone euen then when he hath adorned her to giue vs eies to know her to be such as shee is that so we may adioin our selues vnto her For otherwise the ghospel which is the ornament of the church which beutifieth it discerneth seuereth it frō the world the apparance shew whereof doth deceiue vs 1. Cor. 7.31 wil be vnto vs either an offence or a mockery 1. Cor. 1.23 He must therefore giue vs eies to see Psal 146.8 eares vnto our hart to heare Psal 40.8 in a word we must be taught of him Esay 54.13 of him I say who leadeth vs into al truth Ioh. 16.13 which the spouse in this place desireth in this desolation of hers wherein we see her to be at this daie For if this light is not then knowen of men when it shineth most clearly 2. Cor. 4.4 what might it be when God so long a time withdrew this light from the world It is therefore to God that we must say shew me where thou feedest thy flock But this is not yet enough to desire to learne this of him but wee must demaund with a true ardent desire not bringing anie thing else but a true and vpright affection and desire of the aduauncing of the glorie of God And this is it which this spouse testifieth by these words O thou whom my soule loueth that is to say O my Bridegroome and Sauiour vnto whom I haue dedicated and yeelded vp my whole affection It is no maruaile therefore if we see at this daie the woorke of God insteede of going forward to go backward yea the darknes redoubled in manie places in the which the sunne of truth began to shine verie clearely for experience hath prooued vnto vs that there are but too manie which haue spoiled the harlot of her trinkets and iewels not to doe with them as Moses did with the golden calfe Exod. 32.20 or as Ezechias with the brazen serpent 2. King 18.4 as neither is it requisite wee should alwaies doe the like or that wee may not turne that to good and holie vses which was before applied vnto superstition but dare I speak it Yea but make their own state the mightier by that of another leauing Iesus Christ as the soldiers did which crucified him either stark naked or at least but badly soryly cladded the effects whereof we see already giuing them occasion which are culpable of this euil to think vpon it to thē which haue done better to thank god therefore to take heed of it For so to doe is not to loue God but the goods of God more then God and without God whereas the true spouse protesteth here that shee loueth and seeketh after her Bridegrome with all the affection and desire she hath That shee therefore maketh protestation of this loue of hers towards God it is not to alleadge her own merit or deseruing as if God were therefore bound to graunt her her request For contrarywise sith the loue which wee beare vnto our God is the free gift of him who loued vs first 1. Ioh. 4.10 then when we were his enemies Rom. 5.10 it followeth that if wee loue him we are therefore beholding vnto him and not hee vnto vs besides that our loue importeth him nought at all It is therefore an absurd thing and contrarie to the grace of God to thinke that this dilection or loue is meritorious but this letteth not but that wee may and ought to make mention vnto him of his own giftes to the end it would please him to acknowledge vs for his and blesse vs for those markes wherewith it hath pleased him to marke vs. 3 Let vs come now vnto that which the spouse desireth to know of him which is in summe that it would please him to tel her the place where hee feedeth and causeth his flocke to rest at noone that is to say in the heat of the day This is a thing verie common and accustomable in the Scripture to attribute the name of Pastor or sheepeheard to our Lord Iesus Christ and the name of flock vnto his church Hence it followeth that by the pasture or foode wee must vnderstand the worde of God and by the pasturing places those places where this word is sincerely taught and administred This needeth no proofe because the whole scripture both of the old of the new testament is full of proofes and testimonies hereof Insteede therefore of standing vpon the reasons grounds of this allegory albeit they containe a goodly and excellent doctrine we will first of all aunswere and resolue a doubt which may bee made in this place For if the church which is but one is brought in speaking in this place and herselfe is the flocke of Christ what is this flocke which she asketh and seeketh after If hereupon some man reply and aunswere that it is true indeede there is but one Church of God but that this church is parted and diuided as it were into two namely into that companie which is alreadie gathered vp on high which we commonly call the triumphant Church composed and made of the spirits and soules of the iust whereof mention is made Heb. 12.23 and that which is here belowe which we call the Church Militant as Saint Paul also diuideth this familie into two whereof the one part is in heauen the other in the earth Ephes 1.10 Coloss 1.16 and 20. if a man I say so aunswere this doubt although it be indeede in heauen that our true repose and rest lieth yet is this nothing to the matter For there is no parching of the noone-day Farther the verse going before and the answere of the Bridegroome contained in the verse following sheweth that the point in question here is of the comforting reestablishing of the Church desolated and wasted by disorders
the name of the Father the Sonne and the holie Ghost euerie one of them being this one God who giue vs grace thoroughlie to vnderstand and meditate this most deare and precious doctrine to his honour and glorie and to our owne saluation as we wil therefore beseech him saying Almighty God c. THE FOVRTEENTH 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 12.13 and 14. verses 12 The King beeing sate at his round table my Spikenard giueth his smel 13 My welbeloued is vnto mee as a bundle of Myrrhe he is lodged in my bosome 14 My welbeloued is like a cluster of Copher in the vineyards of Engaddy 1 The happy estate of the spouse reunited againe vnto her Bridegroom declared by the similitude of a feast or banquet figured by the Leuiticall sacrifices both in the tabernacle and after in the temple of Salomon 2 The round table declareth that this feast is referred vnto the Bridegroomes comming in personne with whom the people of all the round woorld shal sit downe although the full celebration of this banquet be reserued vnto the later daie 3 In what place of the woorld this banquet is kept 4 With what meat it is furnished by whom and howe 5 The excellencie of the Euangelicall banquet aboue the Leuiticall 6 Whence the allegorie of the odour of the spouses spike-nard is taken 7 It is not ynough to enter into the banquet or to sit down but we must cause our odour to smell thereat 8 Why there is no mention made here of eating or drinking in this banquet 9 What the odour or smell of this spike-nard is 10 Application of this allegorie to the present time 11 Satans assaulting vs in this poynt on the left hand 12 His assaulting of vs on the right hād against merit-mongers 13 What this true spike-nard is and his true smel 14 The Mirrhe and the Copher of the Bridegroome maketh the spike-nard of the spouse to smell sweete 15 Whence this blessing cōmeth and to whom it appertaineth WE haue vnderstood before the kind caresses and louing entertainment of the Bridegroome at the meeting and taking againe of his spouse who now reioycing in her selfe and beeing withall verie desirous that euery one shoulde vnderstand what a benefit she hath receiued declareth how she was inuited vnto the banquet of her Bridegroome and how shee behaued her selfe sitting by him enioying his presence with infinit contentment This matter truely is most excellent being wel vnderstood and practised For this is most certaine that there is no ioy nor pleasure in the woorld to bee compared in any sort with that repose and quiet which euery faithfull soule feeleth by consequent the whole Church sauouring smelling the sweetes of the Lord who comforteth her within which thing is painted out vnto vs in a great part of the Psalmes and represented especially in that most excellent song of reioycing of the virgine Mary And this is it which is vsually declared to vs in the holy Scripture vnder the similitude of a banquet not onelie because frindship and familiarity is testified by eating and drinking together and that men are willingly disposed vnto mirth at their repast and refection but especially in respect of the banquets of the sacrifices which were made in the presence of the Lord as if himselfe had had a room at the vppermost end to wit at his altar and there contenting himselfe with one part burnt on his altar shoulde distribute the rest of the sacrificed host vnto the priestes and to the rest of them which brought the offering whereof we haue a goodly description in the historie of Samuels mother 1. Sa. 1.4 al of it representing this heauenly repast and true nourishment of our souls as Iesus Christ handleth this matter at large Ioh 6. and the Prophets in many places speaking of spirituall blessings make mention of wine of milke of honie of liuing water which Christ followed and expounded speaking with the Samaritane woman Ioh. 4.14 But besides al this Salomon hath in this place a special regard to the restablishment or rather beutifieng of the seruice of God when in steede of the tabernacle after so many changes and interruptions which hapned after the death of Iosua after vnder Saul during Dauids wars that goodly temple should at the length be built and the whole Ecclesiastical ministery erected and set vp with an admirable magnificencie according vnto the ordinaunce of the Lord declared by the Prophets of that time 2 Neither may we lightly passe ouer the word which Salomon vseth which we haue translated to bee as it were at a round table according as the custome of the auncient fathers was For this kind of bāqueting at a round table seemeth more friendly and familiar then if the king should haue his table apart the vpper end of the round table being knowne rather by the dignitie of some one person then by any place by reason of the roundnes besides that there is great likelyhoode that Salomon by a Propheticall spirit as all the legall seruice and ceremonies had had respect vnto Iesus Christ To whom the nations of the four quarters of the woorld were promised as it is foretolde Psal 2.8 Math. 8.11 This is therefore the banquet whereof the spouse hearespeaketh glorying that she was brought in thereunto And placed by her Bridegroomes side Psal 45.10 What was then all that costly furniture and prouision of the temple how rich sumpteous so euer it were in respect of the reall and visible manifestation of this Bridegroome In regard of the accomplishment and consummation of all that which was figured by the Leuiticall Priesthoode In comparison of the full declaration of the gospell which is called The power of God vnto saluation vnto all them which beleeue bee hee Iewe or Grecian Rom. 1.16 It is then the Christian Church that is to say the Church considered since the comming of Christ which can trulie say that shee hath beene brought in vnto this goodlie banquet of the bridegroome as himselfe declareth it Matth. 22. and Luke the 14.16 which place may serue in steed of a commentarie for the clearer opening of this place But wee must still vnderstand that this banquet is but a preparatiue vnto that which wee looke for and which is prepared for vs in heauen of which mention is made Matth. 7.22 and 25.1 At which banquet we are not yet sate but by hope Eph. 2.6 3 Now then this banquet whereof mention is heer made is kept in earth And know you where whersoeuer saith the Lord there shal be two or three gathered togither in my name there am I in the midst of them Mat. 18.20 Without seeking therefore of the place any farder I say that it is here it is here I say in this place that this banquet is kept heere is this holy table set heere the Bridegroome entertaineth his
them of Beroea who as it is written Act. 17.11 before they would drinke the wine which was presented them by the hande of the Apostle himselfe a faithful seruant of God would first see and know whether it agreed with the wine of the old vessels or barrels namely that which the Prophets gaged and drewe which when they had found then they receiued it and drank thereof as it is also said by the Lord Mat. 13.52 that euerie scribe and doctor which is wel taught in the kingdome of heauen is like vnto an house-holder which bringeth forth of his treasure things new and old And here we must againe take diligent heed of satans and his ministers subtilty who would beare vs in hand that al old wine is good and must be receiued which is most false For there is aswell olde wine mingled and poisoned as new wine which we must warily take heede of The receipt therefore to preserue vs there-from or if happily wee haue dronke of it to vomit it vp againe is first to consider wel whether it be drawen out of the true vessels of the Lordes sâ—ller which are the writings of the Prophets and Apostles otherwise called the old the new Testament so consequently reiect and refuse without all exception whatsoeuer wine is drawen elsewhere Againe seeing the craft and subtilty of these lewd tauerners poisoners is such that they infect corrupt eueÌ„ the pure wine drawn out of the true vessels we must in the second place consider of wel not only the colour which they can wel tell how to counterfet but especially the sauor the tast before we swallowe downe one drop of it Asmuch is meant by that which the spouse saith afterwarde not simply that they should make her a bed of apples but of those apples to wit of those which are gathered from the true apple tree which is the tree of life of which whosoeuer eareth hee shall neuer see death Ioh. 6.51 4 But yet this spouse is not so contented if the Bridegrome hold not vp her head with one hand her body with the other that for two reasons The first because the force and vigor of that wine and of those apples that is to say of the preaching of the worde of God which quicken our hart cause our spirits to come again vnto vs dependeth wholly and entirely vpon the inward power and working of God without which the woorde preached is no other thing then a sound which entreth in at the one eare and goeth forth at the other and the sacramentes are nothing els but vaine shewes and representations of thinges terrestriall and common saue that the contempt either of this woord or of these sacraments condemneth the contemner despiser of them before God For it is for sorcerers charmers and inchaunters to attribute a power of woorking vnto the bare and simple pronuntiation of wordes be they vnderstood and liked of or not as also to attribute any kind of holinesse or vertue of working in our soul vnto the signe of the Sacrament is not only superstition but execrable and damnable Idolatry For this is a thing denied vnto the Angels themselues this vertue being incommunicably proper and belonging vnto God signifieng only by his word and by his sacraments that which he doth truely woorke and effect within and in the heart and soule of euery faithful by his only powerfull woorking which I will declare and make plaine vnto you by a familiar similitude that we iut not any more and runne a-shelfe on such Idolatry and very manifest sorcery The question therefore being of corporall nourishment because God hath so ordained it from the beginning that the creatures should be sustained in their earthly and sensuall life as Saint Paul calleth it by that which the earth bringeth forth and produceth Gen. 1.29.30 It is certain that God hath withal giuen as it were enclosed in the bread that which the Prophet calleth the staffe of bread Ezech. 4.16 that is to say a natural vertue and power to maintaine the strength of body in him who eateth thereof and can digest it Likewise he hath giuen vnto the wine a naturall and inwarde vertue and property to sustaine and to cheare the heart of man which drinketh thereof competently and measurablie Psal 104.15 The like is of other creatures created for the vse of this corporall life with giuing of thankes 1. Tim. 4.3 as it commeth also to passe in many other creatures ordained for remedies of sicknesses and diseases against which wee see that god hath inserted in them a certaine proper and natural force and vertue reseruing stil notwithstanding vnto himselfe the right power of making this vertue of theirs auailable or not auailable in his creatures according vnto his good will pleasure so that it is on iust cause that we craue of him our daily bread as confessing that as hee alone hath made the bread so he hath compassed and limited the vertue and force thereof in which respect wee must auouch and confesse that himselfe is the first and true cause of our beeing and nourishment but as for the life spirituall and eternall that is in such sort resiant and abiding in the onely person of Iesus Christ the true and only bread of life that there neuer was nor is nor shalbe any creature whatsoeuer in heauen or in earth or belowe the earth which hath in it any one dram be it neuer so litle of this force vertue which truely quickneth liueth vnto eternall life For euen as himselfe alone hath doone all thinges which were requisite for our saluation so the force vertue both of disposing the soule of man to receiue apprehend that which he hath doone for vs as also of applying this saluation is no where els but in the sole person of Iesus Christ whence it must flowe and be powred vpon vs by the vertue and power of the holy ghost which is also the essential power of the father and the sonne of whom for this cause Iesus Christ hath said he shall take of mine and shall shewe it vnto you Ioh. 16.14.15 What do the Angels then touching our saluation They are ordained of God to oppose and set themselues against all aduerse and contrary powers as we see it verified in Daniel being camped about the faithfull Gen. 32.2 Psal 34.8 In a woord they are his messengers vnto the saynts Act. 10.3 Heb. 1.14 but not that they haue any vertue or power either in whole or in any part whatsoeuer to drawe vs vnto God to chaunge our heartes of stone into heartes of flesh to giue vs eares to heare to open our heart much lesse to iustifie and to sanctifie vs. For all this is properlie appertaining vnto God our father by his holy spirit in his sonne Iesus Christ And what is the power of men chosen and sent vnto this purpose To be the embassadors of God to announce and declare his wil to
chamoise or gemps which is a beast more swift then the other without comparison of an incredible venterousnes and dexterity together to leape from cliffe to cliffe as if it were a beast that rather flieth as a man might saie then leapeth Behold then why it is saide that this Bridegroome running vnto his spouse quitteth the Mountaines and the hilles And what are these mountaines else but that which putteth a mid-wall as it were betweene God and vs to hinder him if it might bee from comming vnto vs and ioyning himselfe with vs Nowe there are two sortes of these mid-mountaines For first of all Satan and his complices doe what lieth in them to hinder that this bridegroome and this spouse should neuer see each the other leauing no kind of crueltie vnpractised nor anie kind of suttle craftie sly meanes vnattempted to worke this diuision and diuorse the which thing is verified throughout the whole sacred historie But to goe no farther for proofe hereof what hath beene doone in this behalfe in our time by Kinges and Emperours enchaunted and bewitched by that whoore of Rome by her slaues And what doth the worlde stil euerie daie Reade we ouer al the histories of the auncient persecutions no one excepted shal wee find the like vnto that which hath beene practised in our time For there is neither fire nor water nor aire nor earth which haue not al of them beene emploied to sucke the life of our poore brethren there is no kind of cruel death through which they haue not passed neither haue the handes of the hangmen onelie beene wearied with their slaughter but the people also haue been imployed to embrue themselues with the bloode of the poore meek and innocent without distinction of age or difference of sexe or anie priuilege of nature whatsoeuer this licenciousnesse hath beene permitted to anie that would die his handes red with innocent bloode not in time of warre and hostility but in the greatest appearance and confidence that might bee of peace and frindship As for all manner of sleightes and wiles hath there bin any one vnforgotten But what Could these impedimentes stay the Bridegroome and shut him as it were vp in heauen No But hee hath leaped ouer all this and though hee seemed to haue abandoned and forsaken those who are his yet was there neuer anie tempest wherin he reached them not foorth his hand and whereof the end and issue both in respect of them whom hee hath miraculouslie preserued and plucked foorth out of the bloodie handes of their enemies as also in regard of them whom hee hath vouchsafed this honor of finding their life before him in leesing of it before men hath not finallie turned vnto the confusion of the persecutors themselues some of them beeing presentlie punished others beeing set as a spectacle of Gods horrible iudgementes not outwardlie which is a false marke note but inwardlie dying as wickedlie as they liued others liuing still to this day for no other end but to be witnesses of gods infinit patience who giue them grace to acknowledge and amend their so great wickednes Yea but will some of these mockers and scorners of which the world is ful fraught at this daie saie It is now too late I answere and that without all sophistication taking the woords as we ought to take them that to come late is not to bestow a long time in comming but more time then should bee bestowed The sunne commeth not vnto his point and period but after twelue monethes shal we saie that he is too late therfore in ruling the seasons of the yeare Yea verily if we wil be wiser herein then God but men of vnderstanding and reason and such as knowe that the Lorde hath ordered and ruled the motions of the heauens with a wisedom in no point impeachable such as preacheth the glorie of God vnto al the world as it is declared in the 19. Psal and elswhere iudge otherwise And who maie then be suffred to saie that the Lord who hath made the times and seasons for the good the bad according as it is said Genes 8.22 hath not also bounded the gouernment of his house and dwelling place which is the Church The Prophet is not of this opinion Psal 145.10 Let vs therefore knowe and holde this for an irrefragable point and vndeniable and altogether resolued vpon according vnto that which Saint Peter teacheth vs 2. Pet. 3.9 that the Lorde is neuer late or slacke in comming that is to saie faileth not to come at the point yea and that leaping ouer all that which might seeme to slack staie his comming but it is hee which hath made the time and who measureth it in such sort as it best appertaineth which measuring of his a man can no more reasonablie finde fault withal then if he should blame the sunne for not rising at night or at noone 7 But al this which we haue said touching these mountaines hils is not the principal as being a thing easie to be vnderstood that there is neither force nor subtilty which caÌ„ hinder or withhold the almighty so much as a momeÌ„t of time But know you what these great terrible mountains are which stand so high betweene god vs They are our sins they are our iniquities they are our wickednesses which indeed separate and diuide vs from God Esaie 59.2 And herein wee must take heede howe wee flatter or sooth our selues For truly these sinnes of ours these transgressions of ours these wicked impieties of ours are growen and heaped vp from time to time into huge and great mountaines before the face of the euerliuing And what hath the Lord alwaies done Hath he not trauersed these mountaines to take pitty vpon his chosen and elect What huge mountaine was the sinne of Adam what mighty rocke raised betweene God and the woorlde was that confusion which brought the deluge vpon the woorld If wee passe farther in considering of the time vnder and after the lawe what else shall wee find then that which Daniel in that most excellent praier of his acknowledgeth and confesseth Dan. 9.4 In the meane time what hath the Bridegroome done Adam and Eue in whom this spouse which was and shall be vntill the number of the elect be accomplished was then wholie as it were comprised had no sooner cast away vndon themselues but this bridegroome hasted ouer the mountaine to remedy the matter The very night that the fower hundred years were expired ended he brought his people out of Aegypt shaking the heauens and the earth at their departure Exod. 3.8 and 12.41 The like did hee pâ—â—cisely at the end of seuentie yeares and stayed not a moment beyond to deliuer his people out of the captiuitie of Babylon For the Lorde is true in his promises not in part but in all and through al. Are we assaulted of any enimy He is straight way by vs with armes in hand to defend vs
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
to al these thinges which you cal miserable abuses as neuer yet the time that there was not Masse said a Pope to be gods vicar in earth And what new gospel thē I pray you is this of yours Where was this newe Church of yours I praie you fifty yeares ago Behold their common language But we wil send them backe vnto this text and wil tell them with this Bridegroome that this is that onely vine which hee transported out of Aegypt which hath beene a long time in the handes of wicked not vineyarders but destroiers from whom it is now taken to be restored and husbanded The wild beasts haue broused it but God hath made vp the hedge thereof againe set vp his wine presse in it Psal 80.15 Mat. 21.33 they are the same fig trees which were before but beeing become barraine for want of careful trimming and looking too they now beare litle figs as the vine beginneth to shoote forth her tender grapes Such was the condition of the Church after the storms which fel in Saules time which Dauid by all means sought to remedy but was not able notwithstanding entirely to perfect the seruice ceremonial nor the temple which Salomon afterward hauing compassed he compareth this newe restablishment reformation vnto a plat of ground where the fig trees are laden with young figs and the vine beginneth to yeeld foorth her smal grapes giuing great hope of a goodly vintage 16 But what These young figs and these smal grapes may not remaine at one staie but the young figs must become fair and good figs and the smal grapes must proue faire and goodlie raisins As the young child hangeth not alwaies at the mothers brest to sucke still but liueth and is nourished with solid meat after his sucking time is past 1. Cor. 3.2 In a word we are regenerat and borne a new in Iesus Christ to encrease in him by little and little vnto wee be come vntill his ful stature in vs Eph. 4.12 we are entred the list not to stand stil in the middest of our race but to runne stil on vntil wee sease vpon the crowne of eternal life 1. Tim. 6.12 15 Behold I saie what our dutie is that we be not that vnhappie fig tree which represented the miserable nation of the Iewes whose cutting off was near at hand and whereof mention is made Mat. 21.19 where it is said that the Lord finding on it nothing but leaues cursed it though the season did not serue for figgs And why so To shew the Iewes that the time of iudgement was come because they had let the time of grace and mercie to passe as hee before declared vnto them Luk. 13.6 and therefore said he vnto his Disciples As you know that the summer is neare when the fig tree shooteth foorth his leaues so when you see the signes of my comming knowe you that I am hard at the dore And what shal we say hereupon touching the time that wee are in Truely happie if wee knew how to know the visitation from on high Luk. 1.68.78 but more then thrise vnhappie through the hardnes of heart and rebellion of the world Esai 5.24 For is it not in our time that the lord hath begunne to raise vp this vine which was laide wast and to dig vp the earth round about this fig-tree to mould it better Is it not in our time that the fig trees haue brought forth their young figs and the vine her smal grapes Yea I dare saie it and God be praised for it there haue beene faire and good figges growen goodlie and pleasant grapes yeelded But alas besides that the winds which haue fel and the stormes of hail which we haue brought vpon vs by our sinnes haue shaken the trees and the vine plantes and constrained the Lorde of the vineyard to hasten his vintage in what state is this ground and heritage at this daie Naie how manie fig trees and vine plantes see we plucked vp by the rootes How manie young figs and small grapes are fallen downe And what hope doe the youth of our time yeeld vs Alas very litle the time being rather come wherof mention is made Esa 5.2 the Lord complaining and saying I looked for fruit of my vineyard but it hath brought me nothing but wild grapes What remaineth vs then but that the withered braunches of the vine and the dead bowes of the tree be cut off and cast into the fire Mat. 3.3.10 Ioh. 15.6 And indeed are we so blind as not to see that this is come to passe in the East West North and South and so to continue more more Are we so deaf as not to heare the great blows of the hatchet axe hewing downe the goodly carued seelings of the house of the Lord Psal 74.5 Do we not heare the Lyon roare and the waues of the Sea to make a noise Esai 5.29 And if the Lord haue not spared the naturall braunches will hee spare the small abortiue suckers Rom. 11.21 Let vs therefore craue of our good God eares to heare and praie him that he wil giue vs the spirit of repentance and conuersion and preserue and blesse the residue of this his vineyard which hee expecteth in great patience that wee should bring forth fruites of righteousnesse and of charity which may be pleasing and acceptable vnto him vnto his honor and glorie and vnto our soules health and saluation Almighty God c. THE XXI SERMON Our helpe be in the name of God c. It is written as followeth in the second Chapter of the Canticle of Canticles the 13. and 14. verses 13 Arise my Loue my faire one and come awaie 14 My Doue which keepest thy selfe in the clefts of the rocke in the secret places of the ascent thereof shew me thy face let me heare thy voice for thy voice is sweete and thy face is comelie 1 The Bridegroomes calling to awaken his spouse so often reiterated declareth what naturall heauines and drousinesse is in the best sort which can be corrected by no other meanes then by the voice of the Bridegroome onely who maketh himselfe to be heard 2 The spouse is somtimes made so wild and so hared that shee is forced to giue place vnto her persecutors but yet remaineth a Doue still in her holie puritie 3 Examples of this vnder the olde couenant 4 Examples of the same vnder the newe couenaunt beginning from Iesus Christ himselfe 5 The Romish puttock hath skared the Doue out of the plaine but the Bridegrome hath begun in our time to reclaim her 6 The spouse the Doue thus skared insteed of stooping skirreth aloft where she findeth her sure rock to foote on 7 The spouse beeing brought downe from the rock where for a time shee was hid and remained dumbe must make her selfe to be clearlie seene and heard of her Bridegrome 8 An exhortation to put this doctrin throughlie in practise 9 A reprehension of the negligence of some and the
yet these are the Nurcery of that Oecumenicall See What shal I say of thē who are gaping after these Cardinals hats what of these goodly gardiatane bishops of these bishops titularie portatiue of Abbots Priors and the like with whom we may iustly suppose that the diuell himself maketh himselfe sport though all of them serue him in good earnest except it bee such as openly both by their wordes and all their horrible dissolutions shewe that they beleeue neither in God nor in the diuell For beholde to what point the world is come And as for these great religious men who merite both for themselues others alack how ill they be lodged in their royall and more then royall pallaces alacke poore men how they are famished when the world fighteth who shall bestow most vpon them and their own mouth is neuer stopped not to demaund or their hands so troubled with the gout not to take and receiue whatsoeuer comes O the small warmth they haue in their Iacobine chambers ô how ill they are clothed in their frocks and other their habits which haue no fault in them nether winter nor sommer ô the hard penaunce discipline they beare at their girdle ô the poore fraternity of Iesus who haue gotten within the compasse of thirty yeares more by their charitable gratuitie then all the rest of the monks in fiue hundred yeares before them 3 If hereupon it be replied that there are some truly religious who go wolward and in haire liue hardly and austerely whip and scourge themselues in good earnest though we graunted them al this and that they did an hundred times more then is reported of them yet come they nothing neare Baals priestes who cutte and sliced themselues with rasors hauing crien out from morning vntill noone whom Elias notwithstanding with full mouth mocketh 3. Kings 18.27 or the religious Mahumetanes of diuers sorts and fashions And how euer it be if austerity of life were an essential marke of true religion holines as the poore simple people beare themselues in hand it is then were saint Iohn Baptist to be preferred before Christ Math. 3.4 not that we blame or discommend temperancie as neither the exercise required to tame and subdue this body of ours which rebelleth against the spirite But contrariwise we say that such ought the life of euery Christian to be and we confesse that we faile in the other extreme as if hauing taken away the superstitious distinction of daies and meates we had forbidden men to fast to giue themselues to praier and al holy exercises not as if we had commaunded euery day to eate fish and flesh We say therefore in summe that for a man to feed his horse moderately yea to make him to fast when and so as need requireth for fearing least fatted at too much ease he waxe headstrong and fall to kicking and flinging in steede of carrying his rider well and quietly is farre an other thing then by hard and euill handling of him to make him vtterly vnprofitable in such sort that he fainteth falleth flat vnder a man or cannot but with much adoe set one foote before an other when a man would vse him Moreouer we ad that it is an vniust and intolerable thing to make the rules of such exercises certaine and generall which thing was neuer appointed by the word of God nor practised in the christian Church so long as it continued in her puritie seeing that vnder the yoke of the law it selfe there was but one fasting day appointed generally to be obserued euery yeare I ad further that whereas the best the most excellentest works which the holy Ghost worketh in those who are most holy cannot be taken in accompt for satisfaction of our gilt or payment of our sinnes before God it is a most abhominable error to thinke to gaine paradise by eating or not eating by marying or not marying by eating flesh or eating fish But I confesse I doe the world great wrong to enter into dispute of such thinges against them against whose vnchast gluttenous Epicurian life the heauen and the earth demaund iustice at Gods hand Leauing them therefore to be carried in their Coch in full gallop to the place assigned them I referre them by the way vnto that which all the Prophets haue written against the hypocrites and traditionaries of their time and vnto that which the Lord himselfe saith in so many places of the Euangelistes and saint Paul expresly Rom. 14.17 speaking of that which was for a time forbidden by the commandement of God himself who hath not buried Moses to make place for humane traditions Coloss 2.23 1. Timot. 4.3.8 4 Let vs now returne to this Coche of the bridegrome prepared by him therein to receiue his spouse A man may therefore maruaile why there is here no mention made of wheeles or of Coch-horses thinges which seeme altogether necessarie to make this Coche to goe But the reason is euident namely because this Coche moueth not properly by any humaine art industrie but by the sole vertue power of him who made the Coche and conducteth it after a most especiall and diuine manner And yet this is not therefore to exclude the ministery either of Angels which thing is represented vnto vs in that heauenly chariot which Ezechiel saw with his wheels Ezech. 1.5 or that of men seeing that before the spouse was compared vnto the Coch-horses of Pharao as also Elizeus said seeing Elias carried vp on high My father my father the chariot of Israell and the horsemen thereof 2. King 2.11 or naturall causes whereof mention is made Exod. 1.10.13 14.21 Psal 18.11 but to shewe vs that all the second causes the question beeing of that which concerneth the kingdome of God doe worke alwaies in such sort that God reserueth vnto himselfe the glorie of the effect of them according vnto that which the Apostle saith euen of his owne ministerie that he which planteth and he which watereth is nothing I meane in respect of the inner working but God is al who giueth the increase 1. Cor. 3.7 So farre is it then that any man nay any Angell of heauen can guide the course of this spiritual Coch that contrariwise themselues must be guided conducted in this Coch by the wheels of his onely prouidence who hath made it conducteth it that by such carriers mountains valleys incomprehensible vnto any creature Notwithstanding the holy ministery was not omitted in the description of this Coch in which they were represented by the pillers of siluer as we declared this day eight daies 5 Besides all this the in-side of this Coche beeing richly and costlie carued for a testimonie of the dilections of this Bridegrome toward the daughters of Ierusalem ought not to bee lightly passed ouer And what is all this else but that which is comprised in the sacred bookes of the Scripture filled with an infinite number not of dead pictures
earth towards men Luk. 2.14 and his song or charge what is it Come vnto mee all yee that are heauy laden and oppressed and I will ease you Math. 11.28 And what is that of the Apostle Reioyce alwaies saith he and againe I say vnto you reioyce Philip. 4.4 And to the end we should not think that the crosse which is an inseparable companion of the gospell hindreth any whit at all this ioy In asmuch saith he by the mouth of Saint Peter as you are partakers of Christes sufferinges reioyce yee 1. Pet. 4.13 which lesson himselfe had learned of his maister Math. 5.12 12 Behold then the time whereof the Bridegroome heere speaketh beholde the songs of this turtle which calleth her mate vnto her which faileth not to answere her with the like as we see the examples thereof in the songes and Canticles of the Saintes whereunto the yong birdes also inuite vs knowing the time of their chast mating coupling for which cause we are to our great reproch that iustly sent back vnto them by the Prophet to learne our duty Ierem. 8.7 And let vs note that when wee speake of songs which ought to ring in the Church the question is not so much of the voice albeit the mouth must confesse that which the heart beleeueth Rom. 10.10 but the heart within and the mouth without must accord that we be not touched with that reproch This people honoreth mee with their lyps but their heart is far from me Esay 29.13 And in an other place what hast thou to do to recite my ordinaunces and to make mention of my Law within thy mouth Psal 50.16 And therefore the Prophet saith not onlie that we must praise God but that his praises are sitting vnto them who walke vprightly Psal 33.1 Secōdly the true faithful mā is composed altogether of mouthes and of tonges neither thinking nor saying nor doing anie thing nor in a word hauing ought in himselfe but that which declareth testifieth the glory of him whose newe creature hee is created for his glorie Ephe. 1.12 and 1. Cor. 10 13. otherwise wee know not what this spring-time meaneth For how euer it be the land of the Lord is of songs and thankesgiuings Psalm 118.15 13 And this is cause why the spouse addeth for other marks of the spring-time that the figg-tree hath yeelded foorth her yong figges that the vines are shooting out their young grapes to shew vs that in the Church of God grace is giuen vs not onelie to will which is as it were the flower but also to do which is the fruit to wit the effect of our will Philip. 2.13 Eph. 2.2 14 And let vs note that he speaketh of two kinds of fruit the most delicate that bee to shew vs the difference which is betweene the appearaunces of vertues ordinarilie called Morall vertues such as they are which a man may meet withall in them who are not regenerat in whom god doth in some sort represse that naturall wickednes which is in all whose woorkes notwithstanding are without either tast or sauour according vnto that which is saide that whatsoeuer is without faith is sinne Rom. 14.23 and that without Iesus Christ there is nothing which can please God vnto saluation and the works of the children of God gouerned by the spirit of regeneration Rom. 8.9 For which cause it is also saide that faith which is without workes is but a dead thing Iames. 2.26 15 Farther let vs note that he speaketh in this place of the Church not as of a ground planted altogither newe but as an ancient possessiō heritage which being for a time laid wast or fallow hath been husbanded anew and manured For as for the true Church of God shee shalbe alwaies found to be more old and auncient then the false seeing that truth is before lying and that which is sound and entire before that which is false and corrupted So was Adam created after the Image of God before he was deformed by sinne and after sinne was entred Adam and Eue beleeuing the promise of saluation for otherwise there should haue been no Church in the world the Church which is the citty of God had her beginning before the citty of Satan which began from Caine his But seeing that men haue time without mind accustomed to set foorth and commend themselues vnder the name of Antiquitie especially vnto them who are ignorant whose ignorance they abuse who liue by this abuse behold how it commeth to passe that they which will not suffer themselues to be better taught take often times that which is newe for olde and that which is olde for newe Such are they of whome Saint Peter speaketh who saide of that time when a man spake vnto them of the second comming of the sonne of God to iudge the world which wee yet wait for that al things were as they are now since the first fathers which thing is false saith hee For they should knowe that the world was not created in such sort in the beginning as now it is and that God hath already executed an horrible iudgement on the corruption thereof In this sort after the captiuitie they reproched Ieremie that he had marred all and that then and before he mealed with preaching vnto them they and their fathers found themselues in good case by calling vpon the Queene of heauen and burning incense vnto her Ierem 44.17 nay which more is when they heard Iesus Christ himselfe to speake they saide What kinde of new doctrine is this Mar. 1.27 But Iesus Christ answered them Search the scriptures for they speak of mee Ioh. 5.39 Now this Queen of heauen was the sunne as the phrase of the Hebrue toung doth import and in my time what other difference hath there been but this that by the Queen of heauen is ment not the sunne but the Virgin Mary as if there were a Queene mother in heauen For it is certaine that there is a Queen the spouse of this Bridegroome which is already partly in heauen and partlie yet languishing here on earth to wit the Church being coheire with Iesus Christ as shee is also called by this name of Queene Psal 45.10 but this is not because shee should be adored Not the whole church I say so farre is that the blessed virgin euer required or yet requireth that which is properly belonging vnto her sonne or that she allowed of to admit that shee coulde vnderstand them these titles ful of most horrible and most execrable blasphemy to be called a Mediatrix mother of mercy our life our hope hauing power to commaund her son And yet to find fault with al this were a point of greater impiety in the opiniō of them who call themselues chiefe Christians then if a man had denied God an hundred thousand times For behold say they there was neuer yet any since Christes time that called not vpon this Queene of heauen al the Saintes yea who gaue not credit