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
be bred in the vnderstanding of the seers and hearers is not the sight nor the hearing of the bodie but the action of the mind enlightened by the holie Ghost And therefore said the Apostle vnto the Ephesians who notwithstanding neuer saw with their eies or heard with their ears Iesus Christ in person Christ dwelleth in your heartes by faith againe Eph. 4.20.21 speaking of the hearing touching the word which he had preached vnto thē yee haue not saith he so learned Iesus Christ if so bee yee haue heard him and haue been taught by him 9 Now to shew that this corporall sight was not ordained to be alwaies the meane to know this king but onely for that time he conuersed among men in that visible flesh which hee carried vp into heauen it appeareth both by many expresse textes of the Scripture as also by necessarie consequences following thereupon so wee presuppose and agree vpon these three pointes First that the question be in this place of his bodie and not of his diuinity in it selfe which hath alwaies been is and shal bee inuisible secondly that Iesus Christ hath taken vnto himself from the beginning and for euer an humane bodie with al his proprieties without which no body can bee a body and thirdly that the eies haue an action bounded and limited by which they cannot see except it be by way of miracle that which is not present or which is ouer farre remoued from them Behold therefore Iesus Christ who saith expreslie reprehending and blaming the incredulity of Thomas Happie are they which haue not seene and haue beleeued Ioh. 20.29 And in another place ye shal not alwaies haue me Mat. 26.11 Ioh. 12.8 And Saint Paul 2. Cor. 5.6 While we are straungers saith he in this body we are absent from the lord And Phil. 1.2 I desire to be dislodged and to be with Christ And Coloss 3.1 Seeke ye the things which are aboue where christ sitteth at the right hand of God And Saint Peter Act. 3.21 the heauens must containe him vntill all thinges be restored In a word as oft as it is said that he goeth vnto the father this beeing vnderstoode of the departure of his humanity so oft doth he witnesse his absence as also so oft as hee saith that hee wilcome For no man is said to come vnto a place where hee is alreadie And to thinke that the true bodie of this king is in his essence in anie part without possessing a place and beeing visible in himselfe can bee no more done without transforming the bodie of Iesus Christ into a spirituall essence then it maie bee saide that his diuinity is circumscribed within space of place without transforming it into a corporal essence and being 10 Let vs conclude therefore that this true Salomon in respect of his diuinitie cannot be seene with the eies though he bee euery where essentially and especially in this humanitie which he hath vnited personallie vnto himselfe And as touching his humanity it can at this daie bee no more seene of vs by our eies then his diuinity not that it is in it selfe inuisible seeing that the celestiall glory hath not abolished his corporal nature corporal and therefore material visible and measured according vnto his dimensions but because he hath withdrawen it from vs aboue the heauens truely and properly vntil his returne in the later day And therefore it is vnto the contemplation of the vnderstanding enlightened by the holy spirit and vnto faith by which Saint Paul saith hee dwelleth in our hearts and vnto the inward eies before which it is said that this king is painted forth vnto vs Galat. 3.1 that wee must referre this aduertisement and warning of the spouse Come foorth and behold this King to wit in his word purely preached of which the Apostle speaking said vnto the Corinthians 1. Cor. 4.15 I haue begotten you in the Lord and to the Galathians 4.19 I trauel again to bring you forth vntil Christ be formed in you And according vnto this sense also is it that it is said of the sacraments that is to saie of the visible signs adioined vnto the word touching Baptisme that we put off the old man to put on Iesus Christ in whom we are made new men Galat. 3.17 and Coloss 3.9.10 and as touching his holy supper that we eat his flesh and drinke his bloode 11 Now this truth cannot be better vnderstood known then by comparing it vnto the language of the Church of Rome at this daie which vsurpeth the name of this spouse inuiteth also her companions to contemplate Iesus but God knoweth what Iesus Christ whereof we wil speake anon But where to contemplate him In a painted and materiall Image of wood or of stone And what shal I there see His remembrance say these deepe contemplators For that Image will tell you that he was crucified for sinners Iust But first this manner of teaching is forbiddē expresly by God in the second commandement elsewhere in infinite many places and is such as in the time of saint Ierome himselfe was accounted execrable as the Epistle of Epiphanius Bishoppe of Cipers which hee tooke paines to translate out of greeke into latin to this effect declareth Farther what shall it preuaile me to know and remember that Iesus Christ was crucified if I knowe not what was the true cause of his death the good that returneth to me thereby and the meane to attaine vnto it Now what can this crucifixe teach mee of all this For besides the forme which is but a vain appearance this crucifixe is nothing else but a dead and corruptible matter But say they this is taught by word of mouth Nothing lesse For if we consider but of their Curates Vicars Priors or Abbots Bishops Archbishops Primates Cardinals especially their chiefe head euery one knoweth that not one among an hundred of them knoweth any more then doth the crucifixe of wood or stone And they who know any thing what account make they of preaching On the other side if wee consider of their seruice as they call it what is the people taught by it sith it cōsisteth of nothing but of songs in an vnknowen tongue beside the Idolatries meere mockeries of God therein committed For the rest if happily some wa let-brother open his mouth sometimes in Aduent or in Lent what is their doctrine els as we haue already many times shewed in the exposition of this same Canticle but so many blasphemies against all the partes of the office of Iesus Christ crucified But besides this what thing is it else but to mocke God and all Christendome to say that they teach these things as they ought and yet doe forbid the holy Scripture to be interpreted or redde in the vulgar tongue and such as al Christians vnderstand But there is yet more for they teache that it is sufficient vnto saluation to know that which their Church beleeueth without any farther enquiring or knowing
meete with it as indeede alas he met it with a mischiefe when Satan which remaining not in his first estate had made himselfe most fowle and most wicked discouered himselfe inough vnto him for such a one as he was and most worthy to be hated and reiected when in tempting of him he accused the creator of enuy and lying And behold here wherein Eue and after her Adam did faile inexcusably to wit that in steede of vsing that addresse and helpe which they had to know well enough and to hate this deceiuer they suffered themselues to be perswaded of him so enthralled and captiuated themselues with all their posterity in this corruption Rom. 7.14 which maketh that he is now most blinde and most bad together in louing and in hating 10 For if we examine the whole course and traine of the worlde what shall wee finde els but some deceiued in the difference betweene good and faire and euill and foule others wittingly louing that which is worthy of hatred and hating that which they ought to loue For example if the question bee touching that which directly concerneth the loue and seruice of God behold the superstitious and Idolaters so bewitched that not only they cānot nor wil not know loue the truth but they stop their cares that they may not heare their eyes that they may not see and which more is they persecute it with fire and sword Behold on the other side the Atheists and mockers of all religion with which the whole world at this day stinketh the earth it selfe demaunding vengeance of God If we speake of the life of men towardes men and consider whereunto all apply and giue themselues great and small from morning to euening we shall finde that some burst with the plenty and abundance they haue and would sel paradise out of hand for a lickerous morsel others trauaile not to serue God by their life but only to maintaine this life fearing they should die for famine and will not stick so they may saue a farthing to loose their soul the word of their saluation others possesse not their goods but are possessed of thē in body in soul others welter and walowe like hogs in their wanton lustes others are insatiable in swallowing downe of honour to fil themselues with wind others giue themselues to ten thousand vanities as this wise king Salomon himselfe hath at large declared in his booke of the Preacher In a word see how by not louing and hating as they ought euery man departeth out of this life without knowing or without well thinking thereon what he came hither to do 11 You see thē what this euil is what is the original cause therof But what remedy is there To haue recourse vnto him which hath made vs who alone can make vs anew by the same power which is his holy spirite enlightening the eies of our vnderstanding Ephes 1.18 Act. 26.18 framing a clean heart within vs Psal 51.12 creating in vs both to will and to doe Phil. 2.13 in a woorde making vs from the head to the feete new creatures 2. Cor. 5.17 that is to say such as this spouse is set before vs here to bee which is at large described vnto vs by Ezechiel both in her first estate and condition and also in this whereunto she is exalted Ezech. 16. in such sort that rightly the Apostle calleth the Church the woorkemanshippe of God 1. Cor. 9.1 yea of him alone in respect of the effect 1. Cor. 3.7 and a woorke so long and so hard and difficult because of our rebellion that the spirite of God cannot as I may so say come to the end thereof but with time and by plucking vs vp as it were by a pully Which seeing it is so let vs consider what this perfect loue and charitie of ours ought to be towardes God and our neighbour the portraiture whereof is set down in the two tables of the Lawe and hath too in some sort beene knowen marked by a Painim saying in speaking of the mutuall frindship of men that true and perfect loue and frindship is shewn in this that the one desireth that which the other desireth and wil not that which the other wil not which is as much to say that hee loueth that which the other loueth and hateth that which the other hateth This is an excellent rule to direct our whole life by if we take the Lawe of God for the ground and foundation of that which wee ought to loue and to hate and by consequent presuppose that the will of the Bridegroome which is the head whose wil is declared in his Lawe giueth a Law vnto the wil of the spouse witnes that which we craue euery day in our praier saying Thy will be done 12 And to shew how necessary this patern is behold Iesus Christ that is to say the Bridegrome himself who being come into the world to cōquer win this Bride to kisse hir as hir selfe desired with his own mouth being in cōbate with him which held her frō him vttereth this strange speech Notwithstanding not that which I wil but which thou wilt Mat. 26.39 And what meaneth this Was there a strife and rebellion betweene the wil of Iesus Christ and the wil of God his Father None at all For were it so hee coulde not haue beene either God or so much as a good man much lesse our Sauiour as indeede and truth he is For as much then as the person of the father and of the holy Ghost and his are one and the same God his wil also is one the same wil with the father the holy ghost And in asmuch as he is man he had another wil as it were another nature but without all repugnancy notwithstanding against his diuine wil. Who is it thē which speaketh thus Iesus christ God mā but according to his humanity against which distinctly this combat was addressed because it was in it that he should make his combat and ouercome as it were himselfe in asmuch as he is God the iudge and reuenger of sinne in such sort that in one person alone he is assailed and assaulted and is alwaies conquerour And what caused him so to speak Not any rebellion of his humane wil against his diuine wil but only a diuersity proceeding from the apprehension of that most frightfull and most horrible feeling of the curse malediction of God against al the sinnes of the elect which he had vpon himselfe although he had no blemish at al in himselfe an apprehension notwithstanding entirely subiecting it selfe vnto the will of God and in euery point wel ordered and gouerned And if the Bridegroome speake thus beeing altogither perfect what must the Bride and spouse doe in whom this orderlinesse and good regiment of wil is scarcely begun 13 Behold therefore I say why this change by which it is giuen vnto this Bride to loue that which her Bridegroome loueth
nearer vnto vs now then hee was in Salomons time and that he is as it were painted out before our eies 4 And wee must note here that this prayer pertaineth not onely to euerie member of the Church in the feeblenesse of his spirit and wil but to the whole body of euerie Church yea of the whole Church Catholickly that is vniuersally considered so vexed and troubled as al auncient histories do witnesse both by heretiques in matter of doctrine and so defaced and disfigured with infinite scandales and offences in the discipline and gouernment thereof which thing should bee well considered both of them which seeke here belowe a perfection in euerie member of the Church as the Catharistes of old and in our time the Anabaptists and of them which forge vnto themselues an Idea of a Catholique Church which should be without spotte or wrinkle which they afterwarde apply to their phantasme of the Sea of Rome without any either scripture or reason And yet for all this the true Church leaueth not to be the receptacle gardien of the truth of God who neuer suffereth that this foundation should not remaine and abide firme and sure 5 But in saying Draw me we must withal take the cord in our hand by which we are craned vp and drawn vnto him for to speak thus in the meane time to refuse the meane which is presented vs to draw vs were but to mock God That which I call the corde is the preaching of the Gospell the ordinary instrument of the spirit of God to open our heart to the end to make it heedful and attentiue and to pearce our eares to hear to giue vs eies to see in a word to lead vs into al truth and to confirme and comfort vs vnto the ende and this is it in which the ordinarie exercise of all Christians consisteth It is but in vaine therefore for such as are ordinarie and common contemners of Gods word to say Draw mee For it is no more then if they should saie vnto God make me to liue without a soule make me to see without light 6 But to go on a man maie demaund why the spouse saith in the singular number Draw me and not Draw vs seeing that anon after she speaketh also of her companions And wee will run after thee Let vs therefore vnderstand that this spouse here representeth not one onlie person but the whole company assembly of the true faithful already instructed and bringing forth euerie day as a fruitful mother children vnto God which are here vnderstoode by the companions of this spouse Shee ment not therefore to forget her companie in speaking particularlie of her selfe but to shew by her owne example the rest of her traine what they ought to doe And thus must they doe which haue profited more then others in the Church of God they must bee instruments of grace towardes others and so take one another by the hand and ascend vp togither to this holy house of God whereunto we aspire Esay 2.3 which thing is principally required in the pastors and teachers which are sent to this effect and purpose The spouse therefore addeth ioyning her selfe with her companie And we wil runne after thee By which words is shewen vs the effect of that which she required when she desired to be drawne to wit to the end that she might not only march forward and go on with more courage but rather runne And this is opposed to that negligence and slownes which is in the greatest part of them which are of others most enabled and al for want of taking courage to themselues and making the graces of God to bee powerfull in them profiting from faith to faith from good to better as it is said Psal 84.7 without fainting and being weary in running well Heb. 12.12 Wherefore the Apostle exhorting vs and proposing himselfe for an example saith That we must forget those things which are behinde and follow hard after those things which are before and draw to the marke that is to the price of the high calling of God in Christ Iesus Philip. 3.13.14 the life of man being elsewhere compared vnto a race in the which saith he many do runne but one only receiueth the price namely he which runneth to the listes end seaseth vpō the price 1. Cor. 9.24 And if they be to be reprehēded which runne not swift enough they are much lesse to be excused which go not but pace by pace But what shal become of them who recoile and go backward in steede of going forward what shall become of them which not only draw back but flatly turne the back returning as swine vnto their mire and as dogges vnto their vomit 2. Pet. 2.22 7 And what may I say hereupon euen thus much in fewe words that albeit the Lord by a more then admirable continuing of his graces and singuler patience to inuite to drawe to summon vs vs I say of this Citty yea crying so loude and so shril that this voice of his hath beene hard in al corners and quarters of the world yet notwithstanding I dare not say that there are found any rūners amongst vs but too many idle too many deaffe too many lame too many cold yea too many which draw back I speake it to my great regret griefe cōparing the time which I haue seen in the which there was so great zeale to the word of God that the pastors and teachers were not sufficient to furnish men therewith that not without goodly and great fruits both in respect of the good order obserued in the state publick in priuate families which did ring of Psalmes and praises of God one neighbour warned instructed another open scandals and offences were not hidden and dissembled the straungers forgate their othes and other their euil maners assoone as they entered but the gates of Geneua to be short in cōparison of the time wherein we now are men did not go but did run vnto God and God did blesse them withholding staying the furie rage of their greatest enemies during their greatest fiery zeal courage And now what Hardly doe we retaine the name of that of which before wee had the true substance and our fire is a fire of chaffe And therefore it is vnto vs that that reprehension made by the Apostle to the Galathians pertaineth that hauing begun in the spirit we end in the flesh Galat. 3.3 Euerie one is giuen vnto himselfe couetousnes and distrust haue possessed euerie mans hart there are no lawes which can bridle our pompes and superfluities in such a time when wee should bee rather clad in sackcloth and ashes as neither the gammings fornications and adulteries of some amongst vs. In a word in steed of going forward wee goe backeward euerie man doing so as if a man to runne would charge himselfe with a furred and heauie coate insteed of putting himselfe into his dublet yea into his shirt
himselfe in the plural number THAT which we haue to expound as also a great part of this Canticle is framed in maner of mutuall caresses and louely entertainement of the Bridegroome and the spouse reunited and ioyned againe with her husband vnder the allegorie and figure of which is declared this infinite dilection and loue wherewith Iesus Christ loueth and chearisheth his Church adorning and enriching it with most precious giftes and on the other side also the reciprocall loue of the spouse towardes her Bridegroome whose excellency and perfection shee cannot sufficiently praise and commend seeking in him alone her whole hearts desire and contentment 2 But for the vnderstanding of all these thinges wee must consider three degrees in this holy marriage namely the fiansailes made by woordes of the future time vnder the auncient couenant the espousailes by wordes of the present which we must referre vnto the comming of Iesus Christ in person and preaching of the Gospel 2. Cor. 11.2 and the full consummation of this marriage which we looke for whereof mention is made in the parable of the virgins Matth. 25. I saie the full consummation for wee must alwaies vnderstand that during the time of these fiansailes and since the spiritual vertue of Iesus Christ is effectually powred into this spouse to engender in her the fruits of righteousnesse whereunto we ought to referre that which is said Ezech. 16.8 and Rom. 7.4 and Eph. 5.30 but God is not yet all in all nor shal be vntil the second comming 1. Cor. 15.28 This therefore which is here said is to be referred vnto the time of the fiansailes as the Bridegroome also declareth the same in expresse termes in the place of Ezechiel aboue alleadged 3 But to go on if any one alleadge this place for the mainteinance of womens excesse and dissolution in their apparell and other their superfluities the aunswere thereunto is ready that the holie Ghost speaketh far otherwise 1. Pet. 3.4 and by Saint Paul 1. Tim. 2.9 And if hereupon anie man replie that then the Lord hath not alwaies giuen one and the same rule it is easily aunswered that we shal find the cleane contrary if we consider of things aright namely that the holy Ghost is neuer contrary vnto himselfe Gold and siluer are the good creatures of God and wee finde by most certaine examples of the holie fathers that of a long time the vse thereof hath beene not onely in buying and selling but also in some sortes of ornamentes and iewels But first of al let vs not think that curious woorkemanship and superfluities in this point were therefore rife and common among the holy fathers Secondly the histories thēselues testifie vnto vs the simplicitie they vsed in such ornamentes whereof among others the historie written in Gen. 24.22 may be a sufficient witnes where it is saide that Abrahams seruant gaue Rebecca iewels of golde but of verie little value and to shew vs how farre Rebecca was notwithstanding she were a maiden of a verie great and noble house although after the maner of those times kings were sheepheards as we say in common prouerbe from beeing nicely and daintily brought vp it is said that shee went to fetch water at the well with her pitcher vpon her shoulder And when mention is made of the Daughters of that mighty and exceeding rich king Dauid it is said onely that they were clad with garments of diuerse colours 2. Sam. 13.18 it may bee like vnto the Almaine Maidens in these daies And what brauerie think we was there in either gold or siluer in Salomons time when men made no more reckoning thereof because of the plenty of it then they did of leade or of stone 2. Chron. 9.27 Thirdly and lastlie as the Lord hath lifted vp kings and other lordes in authority so no doubt but he would haue persons and estates made the more honorable by some such marks as we see it in the description of the magnificencie of Salomon Which thing notwithstanding proueth not an acception of persons with God 4 On the contrarie we must cal them as they are indeede fantastical men who would haue al the world appareled after one maner fashion as also those who would bound limit the vse of such external things by necessity alone as if it were not apparant notorious that God himselfe hath bestowed vpō men a thousand things more then necessity requireth But hereby to think to excuse the intolerable daintinesse pomp of small and great were nothing else but vilanouslie to abuse the woord of God to cloke and couer that which no man can sufficiently cry out vpon and condemne And indeede wee see what vengeance God hath taken vpon the Daughters of Sion for this cause as is particularly described Esai 3.16 And thus you see what we are to think of gold and siluer other things of like nature But who can excuse this broydered and frizled haire this painting and sliking of faces with other such filth And therefore we neede not maruaile that the Apostles made the like reckoning of gold and siluer and broydered haire sorting them al in one rancke For in truth albeit the distinction which I haue set downe haue his place notwithstanding it is a marueilous harde thing to keepe a measure In somuch that euen among them for whom these thinges are not vnlawfull they are wiser which vse them little and they are most wise of all who to cause others of meaner quality to bee ashamed to vse them and to giue an example vnto others to flie such vaninities abstain from the vse of them altogither making themselues by this meanes more honourable in their persons and states then those who witnes to the woorld by that which is without them what is within them 5 But aboue al is not this a more then vile shame although we see not these things in such excesse as to see vpon the head these goldē cauls such other superfluities which our pouerty rather keepeth vs frō then any fear of God that a man must notwithstanding in this place not onely necessarily make such warnings but which is worse make them make thē againe and all in vaine For what are wee I praie you whether we respect them of this place or whether we consider of them who are come from other places and countries It is true the Lorde hath honored this estate common-weale with a soueraigne liberty of iurisdiction But are wee therefore a kingdome or a duchie or a county or any great thing aboue others Naie on the contrarie side is not that verified of vs which Saint Paul said of those boasters of Corinth 1. Cor. 1.26 My brethren ye set your vocation yee are not many wise according vnto the flesh nor many mighty nor many noble And as for vs that haue beene receiued into this citty and who in steed of saying that we are come hither to make a pure profession of the Gospell bring hither the
of your poor bretheren to make your gain of their pain your commodity of their calamitie worse then theeues robbers forgers of artificial famines and dearths deuourers of mens quick and liue flesh how long will you presume to appeare in the church of God as if you were of it Yee tauerne haunters yee dronkardes gluttons will you neuer haue other god then your belly Yee engrossers and regraters yee sellers with false waights with false measures adorers of your God Man mon and worse then Idolaters will yee neuer learne to content your selues with honest and lawfull gaine Yee sowers of mutinies yee quarellers and wrong doers yee enuious and deadly malicious yee impleaders and action-threatners how long shall the Lorde suffer you in his house in which dwelleth nothing but peace and charitie Yee bellowes of hell-fire which liue by setting others a pleading lengthen the parchment as much as you may will you alwaies profane and defile this holy and sacred name of Iustice Yee dissolute ye idle and do-nothings comming to sermon for a shewe and countenance only or to sleep when you are there when will you learne why you came into the world before you goe out of it Yee gamesters and wasters both of your owne others wil you forget the sermon which some of your companions made on the scaffold not long ago Briefly yee men wil you alwaies be men children of that first Adam Flesh of flesh Insteede of being regenerate of the second Adam author of euerlasting life What shall I say more God giue you grace and mercy God giue you grace to cast far from you these filthy ragges to be adorned with his ieweles and chaines receiued of him and before his face 8 But let vs note also that albeit as wee shall afterward see there be no part in this spouse froÌ„ the head vnto the feet which is not of a singular bewtie notwithstanding the spouse speaketh expresly in this place of the cheekes and of the neck that is of the most sightly and apparant part in euery person and which indeede might grace and bewtify the ilfauorednes of the rest And this is to teach vs this lesson that albeit the graces which are heere spoken off haue their seate in the bottom of the hart according vnto the saying of the Apostle Coloss 3.16 of the Lord himselfe Ioh. 14.17 As it is also expresly said of this spouse Psal 45.13 Yet notwithstanding as the visage the face is naturally as it were the looking-glasse of the heart so must the soule of a Christian testifie his simplicitie and chastitie within and whatsoeuer God hath set in his hart that he shew himselfe to be such as he is reformed I mâ—ane to the Image of God by his looke by his countenaunce by his port briefly that nothing bee seene or shewe it selfe in a Christian which edifieth not his neighbour and which may hold in an amase and reproue the infidell and vnbeleeuing which looketh on him whereas in men of our age and time nothing but vanitie and all other kind of wickednesse and dishonestie sheweth it selfe from the crowne of the head vnto the sole of the feete 6 But what Can the Bridegroome bestowe more on the spouse then himselfe and all that he hath no truly But we are not able to receiue all at once which hee will giue vs and if we receiued al at one time we would not know from whence it commeth nor esteem so much of it as it is worth It is giuen vs to know him but yet but in part so long as wee are here belowe 1. Cor. 13.12 It is giuen vs to beleeue Eph. 2.8 But distrust doth still fight against faith Mar. 9.94 It is giuen vs to will and to doe But the Apostle himselfe cryeth out The good which I would doe that do I not and the euill which I would not do that do I. Rom. 7.19 Wee may not therefore content our selues with that wee haue alreadie receiued much lesse be proud thereof but forgetting that which is past and behind vs we must alwaies endeuour and drawe on farther Phil. 3.13 yea we must run without ceasing encreasing more and more in the knowledge of God Col. 2.19 Such are the exhortations which are made vs thorough out the Scripture which woulde bee vaine and of no effect if this promise were not made vs namely that although the Lorde hath alreadie bound vs vnto him so manie waies he promiseth notwithstanding to giue vs still more giftes and to water and encrease the former euery daie beeing rich and abounding with that treasure which can neuer be sounded drawen dry Behold what is promised vnto all true beleeuers But this being referred vnto the body of the whole Church considered as it was vnder the pedagogy schooling of the Law this verse in which he promiseth other goodlier and richer iewels containeth the promise of him whom the fathers saw not but a farre off through the shadowes of the law Gal. 3.24 Col. 2.17 and Heb. 11.13 For which reason Simeon calleth him the light of the Gentiles and the glory of Israel Luk. 2.32 This is therfore in summe the promise of that more excellent couenaunt promised vnto the fathers and ratified by the sonne himselfe in person Heb. 1.2 and. 8.6 Whereby wee see that the condition of the Christian Church hath a special aduantage and priuiledge aboue that of the fathers before the comming of the Lord albeit that both they we do stil wait for the ful consummation of this mariage 10 But seeing there is but one onely Bridegroome wherefore faith he we wil make thee in the plural nuÌ„ber A man might aunswere that kings and great princes are wont to speak thus But all beeing well considered wee shall find the secret mystery of the three persons in one sole diuinity and the actions of them distinguished without anie either multiplication or diuision of essence in the work of our saluation and al the graces which serue thereunto to be here laide open and discouered So theÌ„ as the father hath giuen vs his sonne so the son also taking on him our flesh hath giuen himselfe and the holy Ghost also doth giue him vs by applying him vnto vs by the gift of the enlightening of faith So also it is the father who sendeth woork-men into his haruest Matth. 9.38 It is the sonne which faith As the father sent me so I send you Ioh. 20.21 who giueth to his Church Pastors and Doctours Ephes 4.11 It is also the holy Ghost which establisheth and directeth them Act. 13.2 and 20.28 Who then giueth vs these graces and encreaseth them The father hauing elected and called vs in his welbeloued Sonne the Sonne of whose fulnesse al this is drawen the holy Ghost leading vs into this truth and distributing his giftes to whom and how hee will 1. Corint 12.11 Whereunto also the forme of our Baptisme leadeth vs in which we are baptised in
which is cleane and neate and so much bad among the good such as it is that not onely it is without al value to be able to moue the Lord to crown vs with his glorie but contrariewise being nothing else but a polluting and defiling of his graces deserueth nothing but condemnation if he iudge of it according vnto the merit thereof 14 And this is the cause why the spouse resteth not on her own spike-nard but on her Bridegrome whom she compareth vnto two sweete plantes or young trees for these names are not very welknown vnto vs bearing a gum of most excellent sweete odour namely to the Myrrhe and vnto that which is called Copher bearing a certaine fruite or a flowre in forme of a cluster whereof was great aboundance in the vineplattes of Engaddi a place renowned in sacred historie by reason of his plenty and fertility Let vs therefore note in this place first the manner of speech which sheweth that the spouse and her spike-nard are two distinct thinges But the Bridegroome is himselfe this Myrrhe and this Copher For touching the graces which we haue and concerning the fruites of them which are good works all these are qualities not borne in vs nor with vs but are come on vs of the liberality of him who createth and formeth in vs both to wil and to doe so that to speak properly it is not we that smel sweet but the giftes and graces of God wherewith he hath endued vs cause vs to smel sweet But it is the Bridegroome which hath al of himselfe in as much as he is God and giueth al vnto himselfe in asmuch as he is man In a word it is hee that is all perfection and that hath it in him without meane or measure but to impart and communicate it howe and to whom it pleaseth him as the fragrant flowre keepeth not his sweete smel to it selfe but poureth it forth and causeth it to be sauored and smelt of them which approch and come neare it And this is the cause why it is saide elsewhere not onely that this Bridegroome hath life in him but that he is the life it selfe and the resurrection and that hee hath life in himselfe yea saith he the spirit taketh of mine Ioh. 16.14 as elsewhere hee saith that he hath power to lay downe his soul and to take it to himselfe againe Ioh. 10.18 15 And this is the reason also why he is not compared simplie to one graine but to an handfull or bundell of Myrrhe nor to one graine alone of Copher but to a cluster of Copher because that indeede hee giueth of his spirit by measure but hee hath al in himselfe without measure But alas it is not vpon the woorld that he hath powred this odour For neither doth this smel wel vnto it nether doth it smel wel vnto the Bridegrome Who is then quickned with this odour of life 2. Cor 2.16 It is she who hath this bundel of Myrrhe and cluster of Copher in her bosome namely they who according vnto the example of the blessed virgine Marie lay vp and keepe the wordes of eternall life Ioh. 6.68 in their heart Luk. 2.15 Who heare this woorde of the Lorde and keepe it Luk. 11.28 and meditate therein daie and night Psal 1.2 in whose hearts this word dwelleth plentifully Col. 3.16 and by consequent Iesus Christ together with his father Ioh. 14.23 as also the holy Ghost Gal. 4.6 to the end that our bodies also be his Temple 1. Cor. 6.19 Let vs therefore learne to discerne the painted shew of the world from the true beuty and bounty and let vs pray our good God it maie please him to change vs throughly driuing out of our vnderstanding al filthinesse of falsehoode and ignorance and al infection of our affections in lieu whereof hauing perfumed vs within and without with the odour and sweete smell of his integrity and obedience it will please him to reforme vs also in all purenesse and holinesse to bee vnto him a sweete smelling sauour by his holy grace and singular mercie And because that hitherto wee haue abused these his graces notwithstanding his so great patience wee wil demaund and craue mercy at his hands as followeth Almighty God c. THE FIFTEENTH 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 15.16 and 17. verses 15 My Loue beholde thou art faire beholde thou art faire thy eies are like Pigions eies 16 My welbeeloued beeholde thou art goodlie and pleasant our bedde is of greene leaues 17 The beames of our houses are of Cedars and the galeries of Cypers 1 By the discourse at this banquet betweene the Bridegroome and the spouse we maie vnderstand and gather the vnspeakeable ioie and pleasure which the faithfull soule receiueth hearing that which Iesus Christ testifieth vnto it 2 The exceeding beuty of the church and wherein it consisteth 3 What is meant by the eies of a Pigeon 4 What conueniencie and what inequality there is between the dilection loue of this Bridegroome towardes his spouse that of this spouse towards her Bridegroome 5 This spouse findeth her selfe no otherwise beutifull then by the beames of her Bridegroomes beuty contrarie vnto her who pleaseth her selfe in her selfe 6 This spouse neither seeketh after nor findeth anie repose and rest but in the bed of her Bridegroome 7 What this bedde is which is alwaies greene and what the pillers thereof are which are of perpetual cōtinuance opposed vnto those which are of rotten wood WE haue hitherto as it were accōpanied the Bridegrome the spouse vnto the feast banquet of the fiansailes now their holy discoursing talking together full of vnspeakeable comfort and consolation is here set downe and declared For who is he that can comprehend either the loue which the bridegrome by inward effects testifieth vnto his spouse yea to euery faithful beleeuing soul or the ioy contentment which the spouse thereby receiueth considering aright and esteeming the price and valewe of that shee receiueth the excellency of him who voutchsafeth her so great honor Now seing the consideration of so great a benefit constraineth such as are most ignorant to wish and desire it and such as are most wicked to condemn themselues for despising and contemning of it we must bee so much the more diligent and attentiue in heedful marking of these discourses of theirs that so we may haue our part therein 2 The Bridegroome therefore hauing called this spouse his loue or welbeloued testifieth vnto her twise together that shee is faire that shee is faire Let vs therefore first consider the excellency of him who speaketh in this place It is the euerlasting son of God who is not deceiued to take that for faire which is foule being abused with the forme and fashion of this world 1. Cor. 7 31. and who speaketh fainedly or dissemblingly Mat. 22.16 Therfore we
vnto vs the contrary that shee is sitten vnder the shade and which is more shee addeth that she was not idle neither For she emploied her time to feed herselfe with the fruite of this tree whose excellent sweetnes she highly commendeth The house of god which is the enclosure of this tree and the harbour and dwelling place of the church is not the enclosure of some precious and stately building whereinto a man entreth to see the goodly woorkemanship of vaultes or of pillers the glittering of gold and of siluer and of precious stones nor a place into which a man goeth to hear the Quire or the Organes which fill the eares but it is a place where the pure word of God is sincerely preached in the hearing and sight of euery man with exhortations consolations warnings and necessary reprehensions vnto saluation not to returne thence but being fed with the true and solide food of inestimable sweetenesse to the soules of them who tast and sauour it indeede For this is indeede the foode which caused Saint Peter and his companions to stay with Iesus Christ their master when others departed from him at what time the same Saint Peter said vnto his master Lord to whom shall we goe Thou hast the words of eternall life Ioh. 6.68 as it is elsewhere said that the doctrine of the eternall and euerliuing is the restority of the soule that the testimony of the euerliuing is true giuing wisedome vnto the ignorant the commaundements of the euerliuing are right reioycing the soule the doctrine of the euerliuing pure enlightening the eies more to be desired then gold yea then the finest gold more sweete then any hony yea the hony combe Psal 19.8 c. 6 Nowe the spouse to shewe vs that this Bridegroome of hers nourisheth her not by halfes but prouideth her of drinke aswell as of meate addeth that the Bridegroome hath led her from vnder this tree into a place appointed for the drinking of his wine if we had not rather vnderstand by these words which Salomon here vseth the banquetting hall wherein we are first to note that she saith not that she went but that the Bridegrome led her thither to the end wee alwaies remember that as grace beginneth in vs our saluation creating in vs to will so must the same grace guide and direct forwarde the same will which it gaue vs. For without this insteede of making forward one pace we shal fal flat to the ground But as it is he which leadeth vs so wee must folowe him and so by consequent it is not ynough to haue eaten of this fruite in our owne home but wee must goe in vnto the banquet We must I saie ioyne our selues vnto our brethren make a good confession of our faith altogither euen before men also as for this ende namely for this common banquet the seuenth daie hath beene from the beginning of the world separated from the other and the three solemne feastes established vnder the Lawe Such also were at the beginning of the Christian Church those common feastes of the Christians whereof mention is made in the Actes of the Apostles and 1. Cor. 11.20 and Iude 12. ioined with the celebration of the holie Supper Where are then the false Nicodemites of our daies Where are they who for fear of men keepe themselues close bearing themselues in hand that they need not to come in vnto the banquet No no the Lord wil haue indeede euery man to meditate and praie by himself too sitting vnder the shade of this tree but hee will haue also euerie one to enter in into this banquetting hall and there to feast togither for which cause also christian assemblies haue a speciall promise Matth. 18.20 and 24.18 as there is a special warning also giuen vs that wee take heede howe wee despise such assemblies Heb. 10.15 for which cause wee see many horrible iudgementes fallen vpon manie Let vs also learne that grace is added vnto grace vnto him vnto whom it is giuen to vse it well as is shewed in the parable of the talentes Matth. 25. which is heere declared vs by that which the spouse saith namely that being before as it were in the fielde sate vnder this tree and eating of the fruite thereof with a good stomacke she was afterwardes led in farther into the hall of this great feast where shee was yet more aboundantly fedde and that in such sort as that she confesseth that shee fell into a sound not beeing able to receiue and conceiue of such exceeding intertainement Let vs note in the third place which I haue touched in one word namelie that Iesus Christ prouideth vs not onely of meat but also of drinke too that is to say that in him alone wee must wholly and entirely seeke after and find our whole sustenance and spiritual norishment Which he would also shew vs visiblie sensibly in the bread of the holie Supper which is a certaine sure testimonie of the partaking of the bodie which was giuen for vs and in the wine which is the sacrament of the precious blood shed for vs not to be set before our visible eie seeing it cannot now be seene but by the eies of faith but to bee trulie communicated after a spirituall fashion vnto a spirituall and eternal life The like is to bee vnderstood of the ordinarie preaching and administration of the word in which also Iesus Christ presenteth himselfe wholy vnto vs to be receiued as it were by the hand of faith 7 And therefore let vs remēber my brethren that this place this place I say wherein wee are as also all other assemblies of the faithful were there but two or three gathered together are this wine-seller or banquetting hal of that great King of whom mentiō is made Luk. 14.17 And who is he who being admitted into the house of some great Lord to sit with him at his table would willingly wittingly bring thither with him any filthinesse or villany Therefore alwaies and as oft as we heare the trumpet of the Lord to sound calling vs into his house I meane so oft as wee heare the bell ringing vnto a sermon we ought not to go but to runne nay to fly thither yet not so at randon but that we first prepare our selues through a true cōtrition and consideration both of the death of him who inuiteth vs vnto this banquet preuenting vs by his great mercy as also of the excellēcy of that treasure which he wil there distribute vnto vs that we bring thither a mind apt and ready to be taught an heart full of appetite of this heauenly foode in a woorde a most ardent desire of receiuing eating liking and digesting so precious a meate to shew afterwards the fruits effectes thereof within and without our house at home and abroade farre and neare by all our actions aswel of the body as also of the minde But what It is no marueile though we haue no
tast and feeling of such a liberality of our God seeing the most part contemne it others eate of this food but for a fashion and very few there be who digest it to bee susteined by it a miserable and lamentable case and for which we shal pay one day sweetely if wee thinke not betimes better vpon it 8 But I pray you wherein do those pestilent harbours of Idoles which they cal the bookes of the ignorant resemble the hall of this banquet Where insteede of administring this precious liquor mens eares are filled with howlings and their harts impoisoned with errors where vnder shadowe of deuotion bearing men in hand that they are fedde by an attourney they deuour widdowes houses yea Kings Crownes and scepters where in lieu of the true Iesus Christ they feede the woorlde with a Iesus Christ of past for a full measure of all manner of sacrilege they haue vtterly rakt away one of the two sacramentes of the holy supper But if these be to be condemned as sure they are what shall become of theÌ„ who come vnto this banquet otherwise well prouided and administred to their iudgement and condemnation 9 Moreouer wee may not lightly passe ouer that which the spouse addeth namely that the banner or standarde or ensigne of her bridegroome which is vpon her that is to say vnder which she marcheth is called dilection or good-will For as in an armie the ensigne is it which distinguisheth euery band and company vnder which euerie souldiar is to march so the loue and good-wil which Iesus Christ beareth vs is that which assembleth vs together to compose this bodie which is called the Church which linketh and keepeth vs one to an other which helpeth and aideth vs in all the assaults and combates which wee are to sustaine For what induced and perswaded this great God to make the worlde for man Nothing but his good pleasure to make a creature in which he would declare by effect his singular loue and affection that is to saie because he would make one creature whom he would indeed entirely loue so far as to make it gouernour ruler of al the creatures else below as if he had reserued for himself the place aboue to commit vnto him that below Psal 115.16 And now certainlie this is exceeding much nay so great as no man is able to comprehend the infinitnes of such bountie towardes the creature which was not yet in beeing but what is this in comparison of that which is shewed in the woork of the redemption of this vnthankful and traiterous creature And that before the foundation of the world he prouided for this that man being thus iustlie condemned vnto death should not onelie not perish but be exalted by meanes of his exceeding loue into a degree aboue the Angels themselues Ephes 1.2 In such sort as that a man maie and ought to saie not praising the euill but praising him who draweth light out of darknesse O haâ—pie fal which hath brought vs higher o most happie darknesse without which this truly great light had neuer appeared vnto vs. For maÌ„ had he not falled had continued a creature fashioned for his excellent qualities to be as it were a visible pourtrait of the inuisible creator but the fall of his which made him like vnto the brute beasts serued for an occasion vnto the creator not to be ashamed of him but to ioyn vnite maÌ„ so neer vnto himselfe that hee and the eternall Sonne of God are but one person Man-God and God-man And what moued God to doe this admirable worke Certainly nothing but his infinit goodnes loue as the Prophet writeth Psal 8.5 and 144.3 And who can say the contrarie This counsaile of his beeing once determined what induced this great God to execute and perfourme it by so rare so straunge so admirable a meanes that the Angels themselues according as it was figured in those two Cherubins hauing their face turned ouer the couering of the Arke of the couenant doe yet desire to comprehend it more more Exod. 25.10 and 1. Pet. 1.12 Certainelie this cannot haue proceeded but from the same fountaine of his vnspeakable dilection and loue through which hee had accepted of vs in his son Ephes 1.6 Ioh. 3.16 And what moued this Bridegrome the eternall of God to chuse vnto himselfe this polluted mayden to make her his spouse To beare with her for so manie her adulteries Ier. 3.1 What more To make himselfe subiect vnto the curse of the father Gal. 3.13 to giue his life for her Ephes 5.25 to carry her sinnes euen vpon the tree of his crosse 1. Pet. 2.24 Phi. 2.8 Certainlie this loue and goodwill of his the depth whereof no man is able to sound or measure the height bredth or length thereof Eph. 3.18 And what is the ground and foundation of our faith but this assurance that we are loued with an vnuariable and vnchaungeable Dilection Rom. 8.38 And how could wee hope in him and how cal vpon him without the testimonie of the holie Ghost which teacheth vs and sealeth it vs in our hearts that he loueth vs Rom. 8.15 Ga. 4.6 1. Cor. 2.12 Iam. 1.6 This is it therefore in a word which the spouse would saie in this place that nothing else inuiteth her to retire her selfe vnto God and to haue her refuge vnto him nothing assureth and ascertaineth her nothing else distinguisheth and maketh her different from the world but the loue which her Bridegrome beareth her whereunto as vnto her ensigne she keepeth her selfe to bee couered therwith and as it it were wrapped in it Neither may we think it straunge that the name of Dilection or Loue is giuen vnto this standard seeing that yet more significantlie the name of Loue or Dilection is attributed vnto God himselfe because that he is the fountaine thereof from whence it floweth vpon vs beeing his nature to loue man yea such as he hath chosen whom hee iustifieth and sanctifieth and wil finally glorifie And this Loue engendreth back againe another loue in vs being giuen vs to loue him who hath loued vs so much as is to be seene by this whole Canticle And this is the cause why the spouse addeth that shee soundeth with mutual Dilection which shee beareth vnto her welbeloued The exposition whereof we wil defer vnto another time 10 Let vs now take all heedefull care to make our profit of this so excellent and precious a doctrine suffering God to lead vs into this great and goodlie hall of the banquet whereunto we are inuited euerie daie let vs forget whatsoeuer is without to keepe vs vnto this precious banquet let vs forget I saie the loue of this world and of our selues as if there were therin any commodity or happines whereas all this is nothing else but vanitie of vanities let vs cheare our selues in this feast with this true wine quickning our spirites and eating of this sweete fruit of eternal life and let our whole
with such caterpillers 2 But let vs go out of this sinck and return vnto this spouse who is now awaked by her Bridegroom and inuited and called vnto the other part of Christian life that is to saie the other kinde of conuersing with her Bridegroome namely vnto the practise of that which she hath learned and meditated For what is this else to rise and to take her waie to come vnto him but to order and direct the course of her life according vnto her vocation conformably vnto the commaundementes of God Thy woorde saith the Prophet Psal 119. v. 105. is a lanterne vnto my feete and a light vnto my going And this is the reason why we are warned to walke in his waies and wherefore Iesus Christ said Walk while you haue the light But how shall they march forward and walke who haue no legs Trulie this must bee by him and by no other who giueth eies vnto the blinde and straightneth them whose limmes are crooked Psal 146.8 vnto whom the Prophet said Teach me thy right waies And this is the very cause also why the spouse in this place confesseth that shee was awakened by the voice of her Bridegrome and not of her selfe For if wee cannot of our selues praie as we ought Rom. 8.26 howe can it proceed of our selues either to wi◠or to do Phil. 2.13 But this voice must also be heard receiued by his grace who openeth the heart to hear wel Act. 16.14 as this spouse in this place witnesseth shewing that shee is the true Church according vnto the saying of Iesus Christ that his sheepe heare his voice not the voice of a straunger Ioh. 10.3.5 In a word therefore we would neuer come vnto him naie neuer so much as thinke to goe vnto him if he came not first vnto vs to warne vs thereof naie to forme in vs the desire of going vnto him and which more is if he accompanied not this grace of going vnto him with a second grace of blessing and effecting in vs this desire of going vnto him to the end that that might bee accomplished in vs which he saith by his Prophet I haue made my selfe to be found of them who sought not after me Esai 65.1 3 And neede we go any farther then vnto our selues who are here to verifie this doctrine Behold vs a multitude assembled partly of originary inhabitants borne in this place partly also and that too for the most part gathered together out of many nations of the East West South and North. Dare the borne-dwellers of this Citty say that themselues did first seeke after this bridegroome Or not contrariwise that he came and sought them Nay must they not confesse that the Bridegroome hath espoused them by plaine miracle bringing them an happy freedome both temporal and spiritual wherein he stil maintaineth them to the woonder and admiration of the whole worlde And as for vs who are here gathered together from out of all the quarters and corners of the world if we consider euerie of vs out of what bottomles gulfe and dungeon he hath drawen vs and when and howe must wee not saie vnto him Lord vnto thee be glorie and not vnto vs But alas what shall become of them who hauing heard his voice and hauing giuen their word also they would goe into the vineyard nay haue gone into it haue there become deaffe and wicked workers Shal he not say vnto them Depart from me ye workers of iniquitie I know you not 4 Nowe though this bee a benefit altogether inestimable that it pleaseth the bridegroome to awaken his spouse to the end himselfe might teach her make her a better hus-wife in the house of her Bridegroome yet what is this in respect of the extreme carefulnesse and diligence which hee vseth in this behalfe He mounteth saith the spouse ouer the mountaines and skippeth ouer the hils like a Roe or an Hind calfe And what vnderstanding of man is able to comprehend so great a loue and good-will His sheep are wandred and straied of themselues and behold the sheepeheard who runneth after them and there is neither rocke nor torrent mountaine nor valley which can stay him from passing ouer vntil he finde them to bring them backe againe vnto the fold And what manner of sheepe I pray you Mary such as are stubborne and rebellious and seeke themselues after the wolfe so little account make they of the sheepeheard And of what sheepeheard Of such a one as hath no need at al of the sheep who neither feedeth himselfe with the flesh nor clotheth himselfe with the woll of them and which of themselues can bring no other thing vnto their sheepheard then al maner of filthinesse vncleannesse yet are sought after of him notwithstanding ouer hill and dale of him I say who neither hath any neede of them neither can euer receiue any commodity by them For there is nothing letteth but that this which is here spoken of this agility of the Bridegroome in hastening to waken his spouse being asleepe may not bee vnderstoode of an other sleepe then that whereof we spake before In a word if the Lord made not hast to prouide for vs who doubteth but that wee should haue perished a thousād times before we could haue said vnto him with the Prophet O Lord think vpon mine aide ô Lord make hast to succor me Psal 70.2 And therefore it is not without great reason that he vpbraideth vs with this slothfulnesse and retchlesnesse of ours by his Prophet saying I haue spoken continually vnto you from the morning vnto the euening and you haue not hearkned vnto me I haue cryed vnto you but you haue not heard me Ier. 7.13 and 11.7 5 Alas my brethren it is of vs that this complaint is made vnto whom the Lord for these eight and fortie years hath not ceased to crie but how manie are there who insteede of awaking according vnto the exhortation of the Apostle Eph. 5.8 sleep not on stil in their sinnes and vices yea so far as that they haue left no place more neither for the iudgementes of God neither for the faithfull and continuall admonitions of his seruants And yet if we wil be this true spouse of Christ we shoud doe that which is here said I meane we should assoone as the Bridegrome hath spoken saie behold the voice of the Bridegrome we should goe naie wee shoulde runne to meete him with our lampes in our handes to enter in vnto the marriage feast as it is spoken in the parable of the virgins Mat. 25. before he swear that we shal not enter into his rest Psal 95.11 6 Now to make vs the more ashamed of our slownes and sluggishnes wee must consider of this similitude of the Roe or hind-calfe vnto which the Bridegrome is in this place compared as vnto beastes of great agilitie and nimblenes especially if we take the word which Salomon here vseth not for a Roe but for a
and rest not your selues on that which you heere see with your eie but hold your selues vnto him who is to come in person Which thing beeing not well considered by the hypocrites and ignorant seeking after their saluation in the altars and sacrifices wee see how sharplie and bitterlie they are for that cause reprehended thoroughout the whole Scripture Which more is this Bridegrome being arriued in person and making himselfe visible and palpable in fleshe which the Apostle iustly calleth the great secret or mystery Eph. 5.32 would not notwithstaÌ„ding haue vs to stay our selues on that corporal presence of his but contrariwise it is expedient saith he that I go my waies Ioh. 16.7 For saith he my father is greater then I. That is to saie so long as you shall see mee in this humiliation and basenes of corporal presence in such an estate as you men are you wil neuer learne and know what the authority and power is which I haue and the possession whereof I shal then receiue when I shall bee entred into celestial glorie with my father And in another place I go my waie saith he to prepare a place and lodging for you Ioh. 14.2 yea in my fathers house and where is this house seeing god is euery where It is true indeed that he is euery where because he is infinit But he dwelleth not but in his Saintes so consequentlie in his Church beeing said to no other then vnto his people I will dwel among them Yea so far is it that this Bridegroome dwelleth in the worlde that contrariwise the Apostle desireth to bee dislodged to bee with him Phil. 1.23 witnessing elsewhere that wee are wayfarers and pilgrimes here below 2. Cor. 5.1 and therefore we sigh after his returne not to soiurne here but to bee caught vp in the cloudes with him and to raigne with him for euer in that habitation whereunto he is first ascended and whence he wil one daie come to carrie vs vp aboue al the heauens 1. Thess 4.17 not to seeke or enquire farther after this glorie which surpasseth the reach of our vnderstanding Therefore when it is said that hee is with vs vnto the end and consummation of the worlde this neither maie nor ought to be vnderstoode of the presence or situation of his bodie here below seing he is trulie ascended vp into heauen and there shal remaine vntil his returning againe at the latter day Act. 1.11 and 3.21 but in asmuch as he dwelleth in our harts by his spirite and that by his diuine power hee gouerneth and and preâ—erueth his Church waiting her ful victorie Otherwise if he were here by a real presence of his body it should not be said that he is departed and gone noâ— that he wil return hither againe and we should saie with Saint Peter dazeled with the glory he saw not then knowing what he said It is good for vs to tarry here still let vs make vs tabernacles heere Luk. 9.33 And this is a wonderful thing that themselues yet maintaining and holding others in this false and blockish opinion by which the foundations of our saluation I mean the articles of the true incarnation ascension returning of Iesus Christ are notoriously ouerthrown consider not what themselues crie in their masse to wit sursum corda that is lift vp your harts which were verie absurd to saie if we must looke after him here below in the hands of him whom we see with our eies 16 In sum these few words Come thy waie ought to serue vs for a summary abridgemeÌ„t of the whole doctrine of saluation consisting in these two pointes that during this life we should coÌ„tinually aspire on high vnto a far better life that to come therunto turning our selues from al the enticements allurements which stay vs here below vsing this world so as if we were not at al in it 1. Cor. 7.31 and Gal. 6.14 euerie of vs take our way right vnto God according vnto his vocation practising and putting in vre his commanudements and not when he saith Come thy waie seeking after excuses such as are mentioned Luk. 14.18 for vnto such it shal not bee said Come yee my welbeloued but goe yee cursed the Lorde graunt vs to heare that so happie a word and preserue vs from this other so fearefull and so horrible Amen Almighty God c. THE TWENTITH 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 11.12 and 13. verses 11 For behold the winter is passed the rain is chaunged it is gone awaie 12 The flowers appeare in the earth the time of singing of the Birds is come the voice of the Turtle hath beene hearde in our countrie 13 The figge tree hath brought foorth his young figs the vines with their grapes haue cast forth their sauour 1 How the harmony of the heauens the elementes was put out of tune in the elementarie part of the woorld by the sin of man 2 The spirituall worlde which is the Church hath her foure seasons also according as the sunne draweth neare or is farther off but conducted by a secret direction of a speciall prouidence of God 3 Example of these seasons 4 After what sort the bridegroome hauing driuen awaie the parching of the sommer and the rigor and sharpnesse of the winter inuiteth leadeth his spouse vnto the spring-time 5 A description of this spring-time 6 What the fair flowers of the church are in their season 7 The Lord planteth with these flowers the ground-plat of his Church by his holy gardiners 8 A comparison of these goodly flowers with the false glosse of the false Church 9 A complaint touching the sterilitie scarcitie of these flowers in al estates of Christians in our daies 10 The sonnets and songs which ring in the true Church opposed to worldly poems and vnchast and filthy ballades 11 The song of the Bridegroome inuiting his spouse 12 The song of the spouse aunswering her Bridegroome 13 Together with the flowers are found likewise most pleasant fruits in the garden of the true spouse 14 A difference betweene the fruite of this garden husbanded and trimmed by the bridegroome and those vertues which men call morall 15 The garden of the Church is not replanted a newe after the winter is past but hath beene doth remaine planted from the beginning and how greatly they are abused who take that which is old for new and that which is new for old 16 The young figges must become perfect figges and the young sower grapes must ripen and become good raisins 17 An exhortation vpon all that which went before grounded vpon the fig-tree which was cursed by the bridegroome IF our first Parent had not gon beyond and transgrested the commandement of his Creatour and maker the temperature mutual harmonie of the heauens and the elementes had remained and continued in such compasse and measure
senselesse and hard harted as to be rauished with the admiration of this so bottomlesse a gulfe of bounty and liberality and make al them dy for shame who are so wicked as to contemne such an exceeding grace what allurement soeuer were presented thē For what is there to bee compared with such a treasure most freely bestowed And what recompence is a man able to giue of his soule Mat. 16.26 Desire we any good thing from an high or from below Who shal giue it vs but he who is the Lord of high and low Wish wee for anie true commodity within or without Who shal giue it vs but he who made and preserueth the one and the other And howe shall hee refuse to giue it him vnto whom he hath giuen himselfe and that by a donation vtterly irreuocable So that when we demaund any of these blessings and receiue them not let vs know that this therefore hapneth because hee knoweth a great deale better then wee our selues what is for vs or because we do naughtily demand that which is good for vs or because it is good for vs to haue the denial for a time to sharpen and whet our appetite and desire Psal 40.1 for otherwise wee should alwaies finde this promise infallibly true Knock and it shal be opened vnto you aske it shal be giuen you But wee are to obserue and retaine one generall rule in this matter that is to saie that concerning temporall blessinges which haue not a special promise as Dauid had a special promise of the kingdome and therefore he specially craued it obtained it Psal 2.6 and .4.4 and elsewhere in manie places and Daniel after the 70. years accomplished and expired praied specially for the returne of the people Dan. 9.2 wee may not demaund them at Gods hands but with these clauses If it bee good if it bee expedient when and in such sort as it shall please thee but as for demaunding grace at his handes by the remission of all our sinnes bringing vnto him an heart truely humble and contrite wee may and ought to craue and demaund this with al holy assurance grounded vpon him Heb. 4.16 and Iam. 16. yea so far as to defie al our enemies according to the example of the Apostle Rom. 8.37 for saith he hee which hath not spared his owne sonne but giuen him for vs how wil hee not giue vs al thinges with him Let vs therefore hearken vnto this spouse or let vs be rather this spouse which saith My beloued is mine and I am his What shal Satā thē be able to do against vs seeing this Bridegroome together with all that hee hath is ours Why should our sinnes appal and astonish vs seeing he hath carried them vpon the wood of his crosse 1. Pet. 2.24 seeing hee is the Lamb that taketh awaie the sinnes of the world and that that which he hath suffered for vs is ours Shall the want of righteousnesse and the perfect accomplishment of all the Lawe of God which wee ought to perfourm daunt vs Why He hath accomplished the whole Law for vs and hee is ours with al his obedience Gal. 4.4 Rom. 5.19 Shal our natural corruptiō affright terrify vs Why He in whom it is fully entirely repaired for vs is ours with al his integrity holines Ro. 8.3 besides that this corruption beginneth already to die in vs so that wee bee no longer in subiection vnto it Rom. 7.18 Shal death hold vs stil chained fettered with his bands Why He who is the life he that hath ouercome death for vs by his owne death is ours What thing then is able to trouble our repose or abate our assurance 9 And to the end we should be the more certaine and assured it is not onely saide that this beloued is ours but also that we the beloued are his The donation therefore is mutual and reciprocall But alas what gift haue we brought him and presented him withall hauing nothing in vs but wickednes and corruption Yea verilie then when he took vs vnto himselfe with all our filthy defilementes not to defile himselfe with them but to blot and wash them out and in lieu of them to deck and adorne his spouse with that puritie and beutie whereof wee haue before spoken and shall hereafter be further occasioned to speake of Ezech. 16. To say the truth then wee haue giuen him nothing nor brought him any thing in respect of the first grace but haue doone nothing but receiued by the hand of faith which was freely giuen vs to receiue the other withall Ephe. 2.8 Philip. 1.29 But this former grace being receiued it hath beene accompanied with other giftes which we offer vp vnto him together with our owne persons Rom. 1.21 which hee most graciouslie accepteth of though he haue no profit thereby Psalm 16.2 Luk. 17.19 but according vnto his good pleasure onelie In a woord therefore who can giue any thing vnto him from whom alone whatsoeuer is good to be giuen commeth and proceedeth Rom. 11.35 Iam. 1.17 and if wee present him anie thing it commeth all from him We are therefore giuen vnto him because he hath giuen himselfe to vs hath bought vs with the price of himselfe 1. Pet. 1.18 not as if wee had bought and sold with him to pay him or giue him that which wee haue receiued of free gift And yet wee maie not come with emptie handes before the Lord seeing he giueth vs wherewith to make an offering Exod. 23.15 Will we then haue a part in this great inestimable treasure Let vs giue our selues vnto him and be his indeede and let vs not doe as those two whooring sisters of whom the same Prophet speaketh Ezech. 23. for if wee be al is marred and our later estate and condition wil be worse then the former 2. Pet. 2.2 This is the cause why it is added that this Bridegrome pastureth or feedeth that is to saie maketh his abode and taketh his pleasure with his spouse among the Lillies that is where vertue purity and syncerity is beeing meant by these Lillies the fruits of the spirite which the Apostle reckoneth vp Gal. 5.22 opposed vnto the stincking venimous and wicked plants growing vp in our harts vntil God plucke them vp by the rootes with which the whole world is so thick sowen 10 But some man will saie this Bridegroome was not yet come when this spouse spake thus but I aunswere that seeing faith cannot bee without him vnto whom it tendeth as vnto her onely end and scope and which also hath her foundation in him who giueth it formeth it in those who are his which is Iesus Christ true God and true man and not God onelie or man onely and againe seeing the Church cannot be without faith being the true and essential forme thereof if from the verie promise made vnto Adam Iesus Christ true god and true man were not in the Church then was there nether faith at al
should come to passe in the christiaÌ„ Church and especially in that oâ— Rome the Apostles haue most clearely foretolde vs namely saint Paul Act. 20.30 1. Tim. 4.2 2. Thess 2.4 S. Iohn in the Apocalyps according vnto the exposition of the greeke and latine authors Who can doubt therefore but the same being come to passe in our time in the Weast and East Christendome as it is apparant vnto the eie vnto such as are not altogether blind we ought to come forth out of that Sion polluted and traÌ„sformed into Babylon follow the example of the Leuits vnder Ieroboam 2. Chr. 11.13 and the saying of the Lorde Mat. 15.14 the practise of the Apostle Act. 19.9 So haue we done in our time so do wil doe alwaies in such a case all the true children of God withdrawing themselues from this West Babylon that they perish not with it but know and contemplate this king crowned to ioine themselues vnto him leauing the creast of her which is seated vpon the seuen mountaines vntill God in his time send her into the lake of fire and brimstome Apoc. 20.10 In a word because it is a thing vnpossible to serue Iesus Christ and Baal and there is no communion betweene light and darknesse 2. Cor. 6.14 we must abandon forsake the kingdome of darkenes if we will see vnto saluation this king of light 6 Come foorth therefore saith this Queene vnto her daughters But what to doe For it is an easie thing to goe naie to leap out of one mischiefe into another And wee see at this daie alas a most miserable case where many forsake superstition to cast themselues headlong into impiety and as it is said Luk. 11.26 chaunge one diuel into seuen others worse then he was 7 Behold therefore the reason why this Queene addeth and contemplate the King Salomon But we must know what it is to contemplate It is not simplie to looke vpon a thing as at the entrances of kings euery man getteth him vp into a windowe or goeth out into the streete to see him passe by and after that there is an end But to contemplate is rather an action of the mind then of the eies when to take the thorough viewe of a thing perfectly to know it a man looketh round about it peereth to the very bottome which is saide of S. Peter when he came vnto the Sepulcher and leaned his bodie downe into it to see throughly whether the body of the Lorde were there or no Luk. 24.12 Yea but will some man say when these thinges were written the king figured by Salomon was not yet visible seing he had not yet put on him our flesh yet stil at this day hauing withdrawen himselfe so far from vs shall not be seene vntill his latter comming I confesse al this I say farther that euen so long as he was in this world truely visible and in sensible and palpable flesh yea after his resurrection Luk. 24.39 so far is it notwithstanding that this visible nature caused him to be knowen that contrariwise to see him man as others and so vile and contemptible without was as it were a vaile ouer the eies of the beholders hindering not only such as were carnal as they who called him Nazaren Ioh. 1.47 and Carpenter the sonne of a Carpenter Mar. 6.3 and Herod who did nothing but mocke him Luk. 23.11 but his disciples also to see and apprehend either his maiesty or that which we ought principally to seek after for our saluation albeit his glory shined in his words and in his workes And this is the cause why Iesus Christ aunswered Philip requesting him that he would shew him his father Ioh. 14.9 that it was expedient that he should depart Ioh. 16.7 It is therefore for the eies of the vnderstanding enlightened by the spirit of God to found the secrets of God which are reuealed to make this King contemplated and knowen But our outward senses serue they to no purpose I saie contrariwise setting a part that which God can doe and which he hath extraordinarilie done in some when it seemed good vnto him to doe this miracle that two outward senses of ours are thereunto not onely profitable but ordinarily altogether necessarie to wit the hearing especiallie and after that the eies not that we see or heare this Kiâ—g in person but because that by this meanes he informeth our vnderstanding to contemplate and to know him For if hee bee knowen and conceiued by faith and faith is bred in vs by the hearing of the word by the which he manifesteth himselfe vnto vs Rom 10.7 it followeth necessarily that it is in the word of this king that wee must seeke after him and know him who and what he is And consequently if faith be a vertue which hath his seat in the vnderstanding being there created by the vertue of the holy Ghost and afterward maintained and encreased by the vse of the visible sacraments in which the vnderstanding seeth and considereth that which is signified and presented vnto it it followeth that this apprehension and consideration or contemplation be spiritual and not corporal although the vnderstanding be informed by that which it heareth in the word and seeth in the sacraments For if it were otherwise what should the faith of the fathers be who went before his comming in the flesh who notwithstanding did so throughly contemplate him that vnder other sacramentes they did eat the same meate and drank the same drink with vs being made partakers of this tru king Salomon without whom there is neither faith nor eternall life 1. Cor. 10.3.4 So did our father Abraham see him in the circumcision which was vnto him a signe and seal of his iustification by faith Rom. 4.11 because he embraced the word when hee was yet vncircumcised Rom. 4.3.10 So did the holy fathers see him embrace him both in the promises hearde and receiued by faith Heb. 11. and in the shadowes of the ceremonial Law of which this true Salomon was the substance Col. 2.17 So the blessed virgine Marie before she conceiued him essentially in her virginal womb conceiued him by the eare receiuing by a true faith the word of the Angel Luk. 1.38 as Elizabeth knew it by a Propheticall spirite and praised her greatly for it Luke 1.45 8 This doth not hinder notwithstanding but that they who liued in the time of his conuersation among meÌ„ whose eies of their vnderstanding the spirite did withall enlighten Ephe. 1.18 and opened the eares of their hart Heb. 16.14 were not aided and holpen to beleeue at the beginning and afterward confirmed in that which they alreadie beleeued by that which they saw heard touched with the hand as we see the same in Simeon Luk. 2.28 in Anna the Prophetesse Luk. 2.38 in the Samaritanes of Sicher Ioh. 4 42. and in the Apostles Mat. 13.16 Ioh. 1.14 and 2.22 and 1. Ioh. 1.1 yet that which causeth faith to