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
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
Christ that is to say one Sauiour Act. 4.12 who hath alone satisfied for our sinnes Ioh. 1.29 and by whose obedience we are made iust Rom. 5.19 The Apostle therefore meaneth not in the person of Timothie to sette the Pastors in the place and roome of Christ God forbid seeing himselfe declareth that he is not therfore iustified before God though he know nothing by himselfe but hath perfourmed his charge irreprehensible 1. Cor. 4.4 but he speaketh so in respect of the office duty of pastors which is to preach and announce the secrets of God 1. Cor. 4.1 that is to saie the word of reconciliation 2. Cor. 5.19 and 20. which is the Gospell for the saluation of al them which beleeue Rom. 1.16 But they are of all others marueilous impudent who to maintaine their Idolatrie or rather impiety alleadge that which the Apostle saith of himselfe Coloss 1.24 namelie that he fulfilleth the surplussage of the afflictions of Christ in his flesh for his bodie which is the Church as though he were not alone omnisufficient to blot and put forth our sinnes a blasphemy most execrable whereas the Apostle by these woordes meant to say no other thing but that in the afflictions and sufferinges of the Saintes Iesus Christ as a man would saie suffereth in their persons because he accounteth himself as it were wounded in them according vnto that which he said vnto the same Apostle wherefore persecutest thou mee Act. 9.4 which thing returneth vnto the great comfort and edifieng of the whole Church greatly edified by the happie ende and issue of them Phil. 1.12 and 2. Cor. 1.4 and 2. Tim. 2.10 7 Now foloweth the poynt of intercessiō in which we haue saide that Iesus Christ hath no more a companion then in the redemption Against this some oppose the mutuall praiers of the Sayntes praying vnto God dayly one for an other yea for their very enemies The answer is easie that notwithstanding the faithfull for all this are not therefore intercessors in any superior degree betwixt God and them for whom they praie but ioyne equally together their mutuall praiers which are al of them referred vnto this only intercessour betweene God and men on whose alone intercession in all and through all dependeth the whole vertue of their praiers whether they pray for an other or for themselues 8 These things being well considered and wayed as they deserue to bee shewe vs most euidently and to the eye who they are whom the spouse in this place calleth her husbandes companions whose companie and that worthily shee liketh not namely those who attribute vnto themselues that which is properly belonging vnto the Bridegroome as if some inuited by the Bridegroome to beare him companie at the time of his fiances or espousails in steede of contenting themselues to beare him company do him curtesie As friends to reioyce with him Ioh. 3 29. should play him so lewd a pranke as to go about to be master of the spouse to chalenge her vnto themselues as Samsons companions serued him Iud. 15.2 And who are those Mary first of al those who take vpon them to make new commandements for the church to bind the consciences of mē contrary to that which S. Peter expresly forbiddeth 1. Pet. 5.3 against the expresse commission deliuered vnto the Apostles Mat 28.20 against the expresse exāple of S. Paul 1. Cor. 7.35 therefore worthy in lieu of being obeyed to be held accursed and had in execration by the ordinance of God Deut. 18.20 Gal. 1.8 though they should be the Angels of heauen themselues 9 As much is to be said of them who haue been so bold presumptuous as to forge newe vocations and charges in the church of God which they afterwards transfigured and changed into dignities and finally into a tyrannie truly Satanicall that is to say aduerse contrarie and opposite directly vnto the royalty and regality of Iesus Christ altogether following that which was expresly foretold by Saint Iohn in the Apocalypse of the Image drawne and mouled on the pattern of the beast which was the Romane empire which was finally ruined and dissipated as it is at this daie according vnto the prophecie of Saint Paul 2. Thess 2.7 wherein Satan hath vsed a marueilous sleight in seruing his owne turne by abusing many good and holy personages and those very learned otherwise but not sufficient attentiue to marke and consider how men abused the names of vocations established by the sonne of God to turne them notwithstanding and to ouerthrow them in such wise that by litle and litle he attained vnto the end he desired hauing set vp insteed of that goodly estate of the Church established in his perfection by the ministerie of the Apostles this falle hierarchie as they call it Such are the reuerend names of Bishop Pastor Elder or Ancient Doctor Deacon * which they afterwards by litle and litle diuided into many other degrees * to hatch at the length an Oecumenicall Bishop that is to say a Bishop of the vniuersal worlde to which for a full measure of all this disorder haue beene added the most reuerent Seigneurs the Cardinals 10 As for the ancients and Elders they are become * Penitentiaries * Proctors in the court ecclesiasticall Dataries Bullists Copistes c. * to make vp perfect this ruine ordinary Creators and Sacrificers of a Iesus Christ of dowe and all for what wil you giue me and for ready mony 11 As for Deacons receiuers and gouernors of the church-almes and goods according to the order and practise of the Apostles to speake in a worde this is the state and calling of all this whole Hierarchy if to be a Deacon and Church-robber as Iudas bee all one But the name only being left to serue for a part of the Masquerada of an high masse it was requisite that Subdeacons should bee added to mock the poore seelie sheep comming to offering 12 As for Doctors it may bee saide in a woorde that the Lorde of his great mercie hath not permitted that that which is as it were the nurcerie of the Church I meane schooles of good learning should in such wise bee vtterlie abolished taken awaie as the other parts of that which God would haue established in his Church But contrariwise it hath pleased him to stir vp in sundry ages Emperours and Kings who haue had a care of founding erecting of them through a worthy laudable instinct and purpose and which a man may say to haue beene and yet to bee the meane that God hath vsed to preserue and maintaine the societie of man for the study and knowledge of liberall artes and sciences But touching the principal part of this so great a benefit which is the schoole of diuinitie this is there where Satan hath serued his turne with suger to turn it into most bitter and deadly poyson hauing banished out of the schoole of diuinity that which was the only subiect thereof
cannot any way doubt but that the church is truely and indeed faire seeing he affirmeth the same twise and therefore liking pleasing vnto God which we gather because that not only himselfe being bewty and bountie it selfe loueth also that which hath any trace and marke thereof as it is saide in the storie of the creation of the worlde and Prouerb 8.30 but also because hee expresly giueth vnto this spouse the name of loue or welbeloued But how can this be For he is light and we are darckenesse 2. Cor. 6.14 let vs take heede of this tentation Wee are indeed darckenesse by nature and therefore children of wrath Ephes 2.3 but yee were so faith the Apostle but now ye are washed 1. Cor. 6.11 But let vs vnderstād this soundly and soberly that wee please not or flatter our selues as also that we despaire not Seeing therefore the Bridegrome is the fairest among men perfumed aboue his companions Psal 45.7 crowned with honor and glorie Heb. 9. hauing a name aboue euerie name Phil. 2.19 yea being the welbeloued sonne in whom the father hath beene welpleased Matth. 3.17 for although in the time of Salomon this was not accomplished in this Bridegroome according vnto the flesh yet was it accounted to bee accomplished in respect of the vertue and efficacy of this mystery Heb. 11.1 how should not this spouse be faire and more then faire being spiritually vnited with him so farre as to become flesh of his flesh bone of his bones Eph. 5.30 This Bridegroome therefore beeing made vnto vs of the father our wisedome our righteousnesse our sanctification and redemption howe should not this Queene be bewtifull and faire yea euery faithful soule 1. Cor. 1.30 But besides that wee are in him and that he is the true and soueraigne bewtie of them who are by faith vnited with him according vnto the request which hee made vnto God his father Ioh. 17.21 we haue this spirituall new birth by which wee are one spirite with him Eph. 4.4 and not onely washed from our sinnes past but also made new creatures to bring foorth fruites of righteousnesse according vnto the measure of his grace The spouse therefore is altogether faire in him and by him is adorned and bewtified in herselfe from day to day And therefore let vs aduise our selues to thinke throughly and in good earnest of his grace making it auaileable and profitable vnto vs in detesting the filth and pollution of this worlde to be altogether dedicated and consecrated vnto him who calleth vs out of such filthy and foule darcknesse and guideth vs more and more into this most cleare and admirable light 1. Pet. 2.9 And if no man can like to be smutted and blatched in his face let vs learne much more to detest the spots and blots of the soule And if men do so greatly esteeme the fauor of kings and princes let vs much more esteeme of the loue of this great sonne of God who calleth vs his welbeloued and who hath loued vs so farre as to bestowe on vs the proper glory of his kingdome Math. 25.34 Luk. 22.29 Rom. 8.17 3 It followeth which the Bridegroome saith namely That the eies of his spouse are like Pigions eies It is not without exceeding great reason that the Bridegroome marking foorth vnto vs the beutie of his spouse speaketh specially of her eies For as the face and countenance of a man is the part whereby hee is best knowen and iudged of in such sort that a faire face couereth al the imperfections of the rest of the bodie and contrariwise nothing seemeth faire if the face be foule and ill fauoured so there is no part of the face more spartling and enticing then the eie and especially in matter of loue the eies are the ordinarie windowes by which this affection entereth vnto the bottome of the hart whether it be chast example whereof is that which hapned vnto Iacob touching Rachel or whether it be vnchast as it hapned vnto Dauid 2. Sam. 11.2 and as Iesus Christ thereof speaketh Mat. 5.28 but wee must vnderstand al this soundly We know that the Pigion among al other birds is gentle and feareful which appeareth specially in his eies in such sort that to shewe vs the gentlenesse and mildnesse of our Lord Iesus Christ the holie Ghost descended on him in the forme of a Doue Mat. 3.16 To shew therefore the correspondencie aunswerablenesse which is betweene this Bridegroome and his spouse as shee which is guided by the same spirite Rom. 8.14 hee sendeth vs vnto the simplicity of the Doue Matth. 10.16 which is opposed vnto this doubling dissembling and corrupt nature of ours vntill the holy Ghost make vs true Israelites Ioh. 1.47 as also the description of a true faithful man importeth Psa 15. To this vertue also is manifestly opposed the pride which appeareth in the eies of them who are hauty and high-minded as it is said by Dauid Psal 101.5 and 131.1 yea directly opposed vnto christian meeknesse which teacheth vs to containe our selues within the limites of our vocation 1. Cor. 7.20 that we desire to know no more then we ought to know Rom. 12.3 to bee lowly and meeke in heart according vnto the example of the Bridegrome himselfe Mat 11.29 compared not without cause vnto a Lamb Esay 53.7 We know also that an vnclean heart is shewen betraied by flyring and wanton eies wherof mention is made 1. Ioh. 2.16 and 2. Pet. 2.14 enuie also appeareth in a thwart looke Mat. 20.15 vices vtterlie repugnant vnto purenes modestie meeknes and loue vertues required in all Christians which thing is obserued in these kinde of birdes by those who haue written of the nature of beasts And therefore let euery one here accuse himselfe considering how farre such are from hauing Pigions eies who are giuen to craft and cosinage to pride and contempt of God and men adulterers dissolute in behauiour apparel and countenaunce both men and weomen enuious quarelsome deuouring one another in pleas actions And where is this filthines found Euē in the midst of vs who call our selues the reformed Church Alas on what title if a man looke vpon the life of a great part among vs which doubtles the Lord wil do and not respect our false and vaine shew and appearance 4 But let vs consequently hearken vnto the aunswere of the spouse My welbeloued saith she Behold it seemeth here is a great familiarity vsed towardes so great a Lord of heauen and of earth It is true But the mouth must speak of the abundance of the heart I beleeued saith Dauid and therefore I haue spoken Psal 116.10 This loue therefore is mutual and reciprocal and seeing that such speech cannot proceede but from faith 1. Cor. 12.3 it cannot be but acceptable vnto God who taketh pleasure to bee loued and honoured of his But notwithstanding there is great difference betweene the loue of the Bridegrome towards his spouse and that of the spouse towardes the
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
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
or such as are of humane woorkmanshippe but of memorable stories penned and vttered by the holy Ghost Let vs therefore now my brethren enter into this Coche let vs see whether it be possible to see and behold any thing in heauen or in earth which may be compared vnto these caruings and engrauings There we see first this great woorke-master making all of nothing all things appearing sodainly at the sound of his woord and this goodly principall peece of work of man mouled as it were vpon the patterne of the Diuinity it selfe Genes 1.26 There we see afterward this mightie Creator in the person of him who was after made our deliuerer and redeemer in person running after those two forlorne children applying vnto that deadly wound so soone as it was made the remedy of an immortality farre more excellent then that whereof our first parent had depriued himselfe and vs all his posterity Genes 3.1 Go we farther behold the Bowe of the Lorde engrauing in heauen the patience of the Creator which endureth still vnto this day Gen. 8.13 notwithstanding our rebellion continued almost four thousand yeares after the flood Looke we farder and with what pleasure doe we behold Abraham Isaack and Iacob walking through infinite by-waies dangerous and in the space of foure hundred years their race amidst most prophane people ful of vnthankefulnes desperate rage multiplied vnto the number of six hundred thousand persons besides the weomen and little children Behold a litle farder the vndauntable insolencie of Pharao minding to stay the course of this Coche beaten and vanquished by frogs by flies by lice at the shaking only of the rodde of one of the seruantes of this great king Behold after this the Coche charged with so great a multitude passing on drie land through the midst of the sea which swallowed vp all the enimies which pursued it behold the bread sent from heauen behold with one stroke of a small rod the most hard rockes cleft to water almost 40. yeares long all this multitude Behold the Coche arriued at the riuer of Iordan after it had beaten downe battered two mightie kings passing the riuer on drie ground making the high walles of Iericho to moulder and fall to ground before it Behold this Coche battering downe trampling vnder dashing in peeces thirty kings beyond Iordan Behold the people in this Chariot of triumph victoriously placed in the land of promise where they are so chastised for their faultes that notwithstanding they obtain in the end so many miraculous trophees as this Coch sustained assaults yea beating down their enimies sometimes with pitchers Iud. 7. sometimes with an Oxe-goade Iud. 3.31 though for one time he suffered his Arke which was as it were his seate in the conducting of his Coche to be taken as it were prisoner but what This was to cut off Dagons legs and arms 1. Sam. 5.4 to strike his enimies on the hinder parts by lashing them with the whip to make them serue him for horses thillers to bring his Coch whither pleased him There folowe after this lamentable heauie things but the Coch remaining selfe-vpright only discharging it self of many which had shoued themselues into it became vnwoorthy to abide in it Such was amongst others that caitiue Saul hauing embrued himselfe with the blood of one of the principall pillars of this Coche 1. Sam. 22.16 and it seemed that then and after that this Coche was ouerturned or altogether staied But God did speedily prouide for it hauing raized a faithful Cocher representing himselfe I meane Dauid that great Prophet and king who hauing conquered and afterward prepared Hierusalem raised vp to honor and so farre fauoured of God as to be called his Cittie his House his Rest and hauing finally prouided disposed all the furniture of this Coche repaired as it were all a-new hee left for successour the chiefe builder thereof namely his sonne Salomon who brought this excellent woorcke vnto an ende with such direction wisedome and magnificencie that there was neuer seene among the Kinges of this world the like thing beeing in this respect the figure of the true Salomon King of peace and Lorde and eternall sonne of Dauid Loe these are the pictures of the in-side of this Coch of which the Spouse speaketh in this place as being engrauen and carued in the inside thereof 6 And if a man will passe beyond the time of Salomon as the holy Ghost intending prophetically to bring forth testimonies of the dilections of this bridegrome vntill his comming in person yea euen vnto the end and consummation of the world we shall find that the nearer the time and terme appointed of God approcheth for the reall execution of his promises the more euidently did the ardent affection of this bridegrome shew it selfe towards his Ierusalem how peruerse and vnthankefull so euer she shewed her selfe But some man might think that this Coche was then at the least somewhat euil affected when of 12. tribes 10. were cast out of this Coche vnder Roboam But this is cleane contrarie For as a family of 12. persons whereof ten should be found traytors and such as had conspired the death of their mother is neuer a whit endāmaged by the casting of those ten rebellious and disloyal persons out of doores but rather eased and purged of great filth so did the Lord by throwing out of his Coche such caitifes and miscreaunts And as for the remnaunt which remained in this Coche if the king againe take a viewe many times of the estate of his house what hath followed thereof but which happeneth vnto barnes and garners namely that the corne is the purer and cleaner the oftener it is winowed and sifted It is true it might seeme that finally this Coche beeing most miserablie guided by them vnto whome this King had giuen the chardge thereof was not onely ouer-turned but broken into a million of pieces nay turned vtterly into dust and pouder though it often resisted and namely vnder Iosaphat and Ezechias But what If wee consider well of all wee shall finde the cleane contrary For so farre is it that they who seeme to haue hadde this aduauntage might vaunt them-selues of those victories that contrariewise it is the King himselfe who ledde and conducted and sette him-selfe his enemies a worke not to ouerthrowe and ruinate his Coche but first to discharge it of that great number of villanous and prophane persons gotten into it and afterwarde to vnharnish it and thirdly because it had a long iourney to make namely as farre as Babel ouer so many riuers and troublesome waies and minding also as it were to vnthawe his people waxen stiffe and benōmed with ouermuch ease they sate at it pleased him to guide thē on foot euen into Chaldea vsing the Chaldeans as his Sompters to cary his vessel of gold and of siluer which he deliuered them as it were in keeping And as for his Coch seeing it so villanouslie