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
that the Apostle hath drawn these manners of speaking which he learned of Christ himselfe when he saith That we are in Iesus Christ Rom. 8.1 and that Iesus Christ is in vs. Rom. 8.10 That he liueth in vs and wee in him Gal. 2.20 and That he dwelleth in his sayntes Ioh. 14.23 And Iesus Christ himselfe to this end compareth himselfe to a vine and vs to the branches which fructifie and beare fruite Ioh. 15. and his body is called our foode and his blood our drinke Ioh. 6. because that as corporally by meate and drinke this present life is maintained in vs euē so by Iesus Christ incorporating himself in vs in that maner I haue said and being as I may so say receiued eaten and digested by the inner man we receiue and draw from him the true life euerlasting In the exposition therefore of this booke there is no question of bringing with vs vnto the vnderstanding thereof a sensuall minde and carnall but our soule must with Salomon conceiue this husband this marriage and whatsoeuer is sayd thereof after a spirituall fashion farre remoued from all carnall and filthy cogitations remembring the saying of the Apostle That hee which cleaueth vnto the lord is made one spirit with him 1. Co. 6.17 that of Christ That he which is born of the spirit is spirit Io. 3.6 5 Now to vnderstand more particularly the order of handling of this Canticle or song we must know that it is written in maner of a dialogue many persons being introduced in a most wonderfull and artificiall maner speaking and answering one the other to wit a Bride addressing her speach vnto her maidens and a Bridegroome in like sort accompanied with his friends according to the manner vsed in the celebration of such fiansailes and espousales as are honestly and orderly made The spouse or bride is the company of the faithful land beleeuing which is called the Church represented as it were in one only persō as it is also said that the faithfull haue but one hart and one soule Act. 4.32 in the which company notwithstanding Salomon bringeth one in speaking as it were in the name of the rest of the train But farther seing he maketh a distinction between her which speaketh as the Queene mistresse and the other daughters maidens of Ierusalem according to that which is written in the 45 Psalme we may vnderstand by these other daughters aswell those which are in the church rather in name then in deede as those which are the true faithfull but are yet newe and as it were litle children which follow their mother who is as it were a Queene accompanied and waited on with her damoysels and maidens On the other side the bridegrome is our Lord Iesus Christ by whose friendes in the treatise of this mariage we vnderstād first the blessed spirits which haue at all times serued Iesus Christ and whose ministery he vseth for the building of his church as it is saide in the 34 Psal and Heb. 1. as also the whole scripture sheweth vs their effectes workings secondly those excellent archbuilders of the spirituall temple of the church I meane the Prophets and Apostles Ephes 2. and Apocal. 21. thirdly the pastors and teachers who painefully and faithfully trauaile for the preparing this holy Bride as the Apostle speaketh 2 Cor. 11.2 and gathering together the company and assembly of the Sayntes Ephe 4.12 We must farther note that as in mariage there be three degrees wherof the first is the stipulation and contracting which we call fiansailes or betrothings during the which the parties are called the fiancer the fianced afterward the solemne celebration of the mariage at which day they are called the Bridegrome the Bride lastly the consummation of the mariage after which they are termed Man Wife euen so in this spiritual mariage he hath as it were fianced betrothed to himself his church by that promise of his made vnto Adam concerning the seede of the woman the which seede should bruse the head of the Serpent which he afterward reconfirmed to Abraham Isaac and Iacob But he hath passed yet farther when by establishing of a Leuiticall priesthoode and other types and shadowes of the promises of the gospell the body and substance of which was in christ Colos 2. he did as it were espouse his Loue and fianced howbeit in absence and as it were by substitutes And this is the cause why the Bride is first brought in by Salomon rauished with the desire longing after of the reall personall presence of this Bridegrome who hauing in diuers sorts comforted strengthened her by most certaine and assured testimonies of his loue and goodwill doth in the end present and yeelde himselfe personally vnto her Wherein Salomon doth prophetically foretel the manifestation of the sonne of God in flesh and his real conuersing among his owne notwithstanding but for a litle time remitting the perfit and entire celebration consummation of this holy more than holy coniunction vntill the later day in the heauens when God shall bee all in all 1. Cor. 15.28 and when it shall appeare what the church is which shall see him as he is 1. Ioh. 3.2 This is it then whereunto the Bride aspireth with a maruelous ardent desire to wit vnto the first and second actual comming of the Bridegrome accordingly as it saide in S. Math. 13.17 and by S. Peter of the desire of the ancient prophets 1. Pet. 1.10 more plainly expresly by S. Paul desiring to be dislodged from this body to be long agoe with Christ Phil. 1.23 as all the true faithfull doe likewise desire that with vnspeakable sighings gronings Rom. 8.26 demanding in their ordinary praier the comming of his kingdome Neither doth Salomon in the meane while forget to speake of the persecutions which should happen vnto the Church euen by her owne and the vocation of the gentiles together with the most assured and excellent promises with which the Bridegrome entertaining his Bride comforteth her by the often reiteration recitall of his most ascerteined promises accompained with great spirituall blessing which are no lesse than gages pledges vnto the Church of his second most glorious and maiesticall comming 6 This is then the summe and scope of this Canticle or song which is therefore called the Canticle of Canticles or Song of Songs either because of the excellencie thereof aboue all other songs conteined in the scriptures so far is it that it should be reiected or for that it is composed of many Canticles or Songs by reason of the persons which answere one the other And because no man should doubt of the author or rather the pen-man of this treatise it is said expressely that it is composed by Salomon by Salomon I say when he was filled and replenished with the wisedome of God and not then when hee followed after his wantonnesse and folly In whose sliding we must as it
his spirit Rom. 8.14 are acceptable vnto god Rom. 12.1 among the which the principal is the inuocation of his name of which the prophet speaking and hauing respect vnto this sacramental perfume said Psal 141.2 Let my praier appeare before thee as the perfume and the lifting vp of my hands as the euening sacrifice as it is also saide Apoc. 8.4 The works of charity towards our neighbor come after in the second place ascending vp also euen vnto the lord by this perfume Act. 10.4 Phil. 4.18 by reason whereof the spouse also compareth his name to a perfume poured foorth For for this cause is he called Christ that is to say the annoynted of the Lord and we also are named Christians that is to say annoynted or perfumed with this his perfume which bringeth vs saluation This is the cause also why hee is named Iesus that is to say he which hath deliuered vs from all mortall vncleannes and filthines which was in vs Matth. 1.21 But let vs take heede in the meane time that wee attribute no worthines of merite or desert vnto our woorkes neither in quality of satisfaction nor of any righteousnes which deserueth any wages or reward for this were nothing else but to marre and pollute this perfume with the vilest stench that may bee But let the woorthinesse perfume of Iesus christ alone suffice vs in whom we are fully complet Colos 2.10 although of mere grace mercie it pleaseth him to accept of to crowne the fruites of his spirit in vs. 10 What are we then to do Euen this in a word that according vnto the example of this spouse nothing sauor vs but Iesus Christ holding the rest as being infected by vs for doung and filthines I say as being infected and polluted by vs. and by reason of vs. For when Moses saieth that God cursed the earth because of the sinne of man as hee had before made and blessed it for man Gen. 3.7 he teacheth vs in general that there is nothing in this world which hath not some spot of the curse of God as experience it selfe doth also shewe vs the same But this is especially declared by that pollution which consisteth in this that men pollute and defile both themselues and al the creatures of God when neither they can nor they wil so long as they remaine in their owne nature vse them as it appertaineth that is to say in good measure with an vpright conscience and to the honour of the Creator I speak of those which are otherwise lawfully to bee vsed and of which the vse were pure if we vsed them well as for example trauail for to get our lyuing eating drinking clothing louing of father of mother of country of other things in which we shal euer find some default or excesse and aboue al this most infectious vice of not referring al vnto the glory of God And what shal wee say of those things which are directly contrarie to the wil of God with which the world is wholy infected both within without The Lord of his mercy giue vs grace to know throughlie indeede such our filthy stinking vncleannes contrariwise to seeke after this so precious and sweete odour with which this spouse is said to be perfumed running downe from the Iuorie palaces of which mention is made Psal 45.8 Learne therefore ye couetous how infected and stinking this filthines of yours is before God and insteede of seeking after your pleasure and putting your trust in vncertaine and transitorie riches 1. Tim. 6.17 haue your hart your treasure in the true and pure not perishing riches Ye ambitious learn what the vanity of those honors false great states is with which you are bewitched Yee drunkards and gluttons to whom nothing sauoureth but wine and meates the end whereof is stench and rottennesse learne to seek after the liuing water which refresheth to eternal life and that true bread of life and that wine which reioyceth the hart of man with a true and perfect ioy Ye adulterers and vile vncleane persons very hogs and swine with two feete how long wil you wallow in your abominable and filthy infections Contrariwise my brethren let vs harken if we wil haue any part in the true life and in these sweetes whereof it is spoken Psal 23. and 138. and 36.9 opposed to vaine and corruptible delites of which it is spoken Psal 17.14 to that which hath been taught throughout the booke of Salomon in the Preacher 11 Let vs harken I saie to that which the spouse saith here in these woordes And therefore the virgins loue thee Let vs bee therefore both men and women young and old these virgins of whom it is here spoken and in the Apocal. 14.4 or rather let al of vs be this pure spouse as she is named by the Apostle 2. Cor. 11.2 which speaketh here and warneth vs with her selfe For concerning corporal virginity there is no such matter heere meant or imported in the which simplie the kingdome of God doth no more consist then in eating and drinking 1. Cor. 7.36 and Rom. 14.17 as also no man is the holyer because he is married but al cōsisteth in behauing a mans selfe holily be hee married or vnmarried This pertaineth then nothing at al as I haue said vnto corporal virginity opposed both to mariage and other vncleannes forbidden by God but signifieth here that chastitie and spirituall purity opposed to all vncleane affections and actions of the flesh which the Scripture calleth the old man which if wee renounce not which if we suffer not the spirit of god to destroy by litle litle in vs but remaine in our old skin we haue no part with Iesus Christ nor consequently with the kingdome of God 1. Cor. 6.9 Rom. 8.9 They therfore who haue so highly praised cōmended virginity as to make it the sum of Christian perfection haue gone too far exceeded in this poynt Wherewith Sathan contrary to their intent hath so wel serued his turn that binding at the last their poore consciences with the vow thereof against the meaning of the Apostle 1. Cor. 7.35 he hath in the end made the world a Sodō Gomorrha both by the clergy of Rome to this day many ages heretofore and specially by these sinks of stewes brothelhouses of men women the stench infectiō of which ascendeth vp into heauē And that this is here very much beside the purpose alleadged for virginity it appeareth at least by this that in the time of Salomon there was no mētion at all of such virginity among the people of God but he which married not his daughter was thought to do wrong and iniury to his tribe family But besides this if wee should take the name of virgins thus in this place wee must exclude out of this company the chiefe principal men of it I meane Abraham Isaac Iacob the Patriarckes and almost all other the
diuerse sortes For there are some which refer it to the fashion which Thamar vsed to deceiue Iuda her father in Lawe Gen. 38.15 gathering from thence that the maner of harlots was to couer themselues according vnto which exposition this should bee taken as if the spouse did say that keeping companie with such kind of people she should be thought to be neuer a whit better then they as it commonly commeth to passe and doth stil fall out agreeable with the historie of the Daughters of Lot For it fareth with them who ouer familiarly and ouer long time haunt the companie of the wicked and peruerse as with them who dwel among colliers and come too neare them according vnto the lesson which the Apostle teacheth vs 1. Cor. 15.33 And this is the cause why the Lord vnder the Law was so careful to seuer his people in euerie respect yea as touching their verie attire and apparel from al other profane nations We heare also the mones which Dauid maketh during his flight Psal 42. 120. and elsewhere as also the Apostle exhorteth vs to take heede with whom wee companie 1. Cor. 5.11 And I woulde to God that many had thought better vpon this point thē they haue done who are at this day in a most wretched and miserable estate hauing throwen themselues wittingly and willingly into the pawes of the rauening and deuouring lyon This is then a most holesome and necessarie doctrine but notwithstanding such as hath no verie sure ground foundation touching this maner and forme of speech being a thing vnlikely that they who prostitute their bodies and consequently seeke nothing else but to allure men to their destruction by their beutie as such weomen are described by this same Salomon Prouerb 6.25 and 7.10 should hide their faces besides that if they should so doe it were an harde thing to discerne an honest maried wife vayled from an harlot Neither meant Moses in the historie of Thamar to say that she was therefore accounted an harlot because shee had couered her face but that therefore Iuda knew her not to bee his daughter in lawe because she was attired like a widowe and had couered her face whom notwithstanding hee thought to bee an harlot seeing her set out in that sort and sitting alone in the high way There are others therefore which expound this woord As one which wandreth out of the waie because it is sometimes taken in this sense in the toung which Salomon vseth as if the spouse saide that being among such lewde companie shee must needes bee as a poor wanderer and vagabond But it is better to take it simply in this sense that shee cannot bee among such wicked companie but to her great sorowe and griefe seeking for corners where to hide her head that she haue no felowship with them or els being constrained to hide and couer her face not to see such detestable things and to consent vnto them so much as with her countenaunce as Dauid protesteth that hee will not haue so much as in his mouth the names of straunge Gods Psal 16.4 The Apostle also warning vs to take heede not only of euil but also of euery thing that hath so much as the appearance of euill 1. Thess 5.22 as also Saint Peter witnesseth that Iust Lot who notwithstanding had doone better if hee had neuer departed from Abraham or returned againe vnto him vexed and afflicted from day to day his innocent soule hearing and seeing the wicked actes and deedes of them of Sodome God giue vs grace to make our profit of this holy doctrine necessarie for all times but especially amidst these cloudes and obscure darknesse with which wee see that Satan with such efficacie of error indeuoreth to obscure the cleare light which God hath sent vs as it were from heauen to the ende that they whose eies hee hath already opened suffer not themselues to bee blinded againe and that they who are yet in darkenesse and in the shadow of death may receiue the gift of this light and that contrariwise euery toung yeelde the Lorde God his honour and glory in his true Church by our onely mediatour our Lord Iesus Christ because we haue bin hitherto so loose in this behalfe so vnthankful so forgetful we wil demaund mercy as followeth Almighty God c. THE ELEVENTH 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 eighth verse 8 If thou knowe it not O thou the fairest among women get thee forth goe folowe the trace of the flock and feede thy kiddes by the tents or cabbins of the sheepheards 1 That Satan hath alwaies disguized the marks of the Church 2 The true Church leaueth not therefore to bee alwaies faire and precious in the sight of God 3 Wherefore the Church though shee be in such estate leaueth not for all that to bee the Church against the opinion of the Catharistes and Donatistes 4 The West Babylon is nothing lesse then the Church but how God hath drawen and yet draweth foorth his alwaies thence by awakening them with his singular mildnes and clemencie 5 We must come forth out of Babylon if wee wil not perish with it and how wee must doe it 6 The examples of Ioseph of Dauid and of Moses different and diuers in this respect applied vnto our time 7 Changing of place is not going forth of Babylon 8 To become a Monke is nothing lesse then to goe out of the world 9 An aunswere vnto them who at this daie seeke to find an agreement betweene Babylon and the Church 10 It is another thing to make a newe waie and to returne vnto the auncient and true waie and what this old and ancient waie is 11 There are two sortes of auncient fathers and manie turninges on the right hand and on the left 12 The succession of Bishops in the west Babylon is of no sure ground 13 What the true Cabbins and Tentes are vnto which this spouse is sent 14 Wherefore Salomon maketh mention of Cabbins and Sheepheardes 15 Touching the excesse committed in buildings and other pompes which haue altogither transformed the Church into a shoppe of most abominable ambition and couetousnesse 16 The Cabbins or Tents of the Church are portatiue and the meane not to bee deceiued in them 17 A great fault to stand vppon mere personal succession 18 A conclusion of the whole matter going before THE knowledge of the trueth beeing in all things the ready direction to follow the right way and nothing being more precious then saluation which leadeth vs farther then this life there is nothing more pernicious and pestilent then the obscuring and darkning of the truth touching our saluation by consequent then the disguizing of the true marks of the church of God without the which there is neither truth nor saluation This is it which the false Pastors would gladlie make men to
namelie either to be dislodged out of this bodie which he especially desired or to remaine in it Phil. 3.23 and that to trauel night and daie both publikely and in priuate houses Act. 20.20 And this is the cause why the Bridegrome would haue his spouse to take her rest and that soundlie and so far as to be satisfied therwith and no man to trouble her repose except the Bridegroome would so haue it and appoint it For it is for him alone to wake her as he saith afterwardes and her selfe also desireth no more rest then it pleaseth her Bridegroome to graunt her 11 And thus you see in summe what wee are to learne out of this most excellent place of Scripture full of singular Doctrine namely that it is in God alone in whom we must seeke after our true felicity hearing and meditating day and night his holy word depending on his prouidence protection vntill wee be gathered together in his euerlasting kingdome where this holy and perpetual marriage shalbe consummated and ended Let vs now with hart and mouth pray vnto him for his grace saying as followeth Almighty God c. THE NINETEENTH SERMON Our help be in the name of God c. It is written as followeth in the second Chapter of the Canticle of Canticles the 8.9 and 10. verses 8 This is the voice of my welbeloued behold hee commeth leaping ouer the mountaines and skipping ouer the hils 9 My welbeloued is like a Roe and like an Hind-calfe Behold he is behind our wall looking through the window and shewing himselfe through the lattise 10 My welbeloued hath spoken vnto mee and saide Vp arise my loue my faire one and come thy waie 1 Three great abuses committed in contemplatiue life falsly called religion 2 It is from the voice of the Bridegrome that this desire proceedeth of putting our selues into the waie and going forward in our vocation 3 Application of this doctrine vnto the Church of Geneua 4 The more then marueilous diligence and carefulnesse of this Bridegroome to runne vnto his spouse 5 A comparison of this diligence with our sluggishnes 6 The first high mountaines which satan and his complices haue reared to keep the spouse from her Bridegroome which the Bridegroome mounteth readily ouer without staying a moment 7 Other exceeding rough and craggie mountaines of our sinnes and iniquities trauersed also ouer by the Bridegroome 8 The Bridegrome hath also taken vpon himselfe the bottomlesse gulfe of the curse of God his father to run vnto our deliuerie with this burden on his shoulders 9 The difference betweene the new and the olde couenaunt represented by the similitude of a wall and of a grate or lattise 10 This Bridegroome hath neuer beene dumb and the abuse committed in this behalfe in the false Church 11 The woorde of the Bridegroome serueth to no purpose if men harken not vnto it and if they awake not themselues in deede 12 Wherefore this spouse is called the faire one opposed vnto her which is nothing but painted 13 The true spouse is neither called nor goeth else whither then vnto her bridegrome onelie 14 The Bridegrome must come vnto vs to cause vs to come vnto him 15 The Bridegroome neuer came vnto his spouse or at this day presenteth himselfe vnto her to stay her here below but euer called yet calleth her to heauen the great abuse of them which look for him at this daie corporallie in the earth 16 These words come thy waie ought to serue vs for a summe and abridgement of the whole doctrine of saluation and to teach vs the end of the whole life of a Christian WEE haue left the spouse in the repose and rest of her meditation rauished as it were altogether in an ecstasie out of which her repose she is now awaked by the Bridegrome notwithstanding not to trouble her but to leade her as it were out of one pleasure into an other The like commeth to passe after naturall sleepe which being taken in sufficient measure refresheth a man raiseth as a man would say new forces in him as contrariwise the same if it passe exceed a mean breedeth first in a mā a lazines sluggishnesse finally draweth a man into a bad naughty custome So is it in this spiritual rest which the soule being withdrawen aside by it selfe to meditate on the graces of God and to be occupied in praier in his secret chamber Mat. 6.6 enioieth bee it by day or by night according vnto the example of Dauid in many of his Psalms But if of this meditation a mā wil make a contemplatiue life faslly called Angelical he committeth therein two notable faults which by litle and litle come at the length to a third which is vtter perdition and destruction of himselfe For first a man departeth withdraweth himselfe from the principall dutie of a Christian which is to serue his neighbour according vnto his vocation which cannot bee doone if a man sequester himselfe from men and imploy not his minde in any other actions then such as are specially and particularly belonging vnto himselfe whereas wee ought to apply al the knowledge we haue in humane or diuine thinges vnto the mutuall profit and aduancement of one an other Secondly by such a kinde of continuall contemplation it is vnpossible but a man will become at the last sottish and fantasticall especially if vnto it bee added an austerity of life without meane and good measure and at last after that a man hath besotted himselfe with such a dreaming and fantasticall kind of life he beginneth to perswade himselfe by little and little not only in that false and damnable opinion of merite but also finally that he is arriued to the greatest perfection that may be nay gone beyond Paradise it selfe I let passe to speake of the notable hypocrisie and other most stincking filthinesse which is hidden vnder the cloke and colour of this kind of life which falsly appropriateth to it selfe the name of Religion For proofe of this let vs look no farther then first vnto the doting dreams which are found aswel in the legendes of these holie fathers as also in the writings of certaine contemplatiue doctors and after that vnto the abuses with which this kinde of vermine hath filled the whole world and poysoned especiallie al Christendome in such sort that the Popes thēselues haue been forced and constrained to decree that there should be no more new orders of monks set vp as that decree made expreslie to this purpose in that great Councel of Lateran vnder Pope Innocent the third An. 1215. may witnes And yet for al that behold yet a new swarme of locusts the order of the Capuchins of those shamelesse companions which attribute vnto thēselues the name of the companie of Iesus which are within these forty yeares crauled out of the bottomles pit to happer and swarme throughout the worlde which indeede deserueth nothing else but to be broused and bitten
forth out of the court of the priests but the inner court also of the Priestes distinguished from the sanctuarie all which partitions were first broken downe from the bottom vnto the top at the death of the Lord Mat. 27.31 to the end that all that which declared that the promises were not yet reallie executed being remoued the people of God should looke for a better condition Heb. 7.19 that that which separated the people of Israel from other nations of the earth beeing beaten downe all people should be blessed being made the sonnes of Abraham vnto whom the promise was made that hee should bee the father of blessing to all the nations of the earth as the Apostle declareth the same most amply and at large in the Epistles vnto the Galathians and the Ephesians 10 It is said therefore that this beloued caused himselfe to bee seene through the grates or lattise but it is also added by and by that he spake too For the true Iesus Christ is not a dumbe Idol nor a crucifixe of stone or of wood hee is not this goodly breadden god closed in the Pixe which cannot shew himselfe without he bee caried about and is dumbe and can make no complaint though the mites or the mise eate him But this is the true God which spake then in the Temple by the figures of the law and by the mouth of the Priestes doing their dutie Mal. 2.7 and in the Synagoges by the Leuits and doctors of the law euerie sabbath Mat. 23.2 Act. 13.27 and 15.21 in al places and euerie where by the Prophets aswel by mouth as also by writing Esay 40.6 Zach. 1.14 Ierem. 36.2 1. Pet. 1.11 In a woord wisedome did then cry in the streetes euen by the mouth also of the penne-man of this Canticle as all the rest of his writings doe also witnesse Prouer. 1.20 but neuer by Images or Idols which were afterward called the bookes of the ignorant people indeed books to teach them al maner of falsehood as the Prophets pronounce of them and such as transforme the worshippers also of them into Idols Psal 115.8 and 135.18 as indeede is come to passe and is to bee seene with the eie in euerie false Church of Idols The true only Church therefore is she which alone may say My welbeloued hath spoken vnto me which shee could not say neither if as the Bridegroome spake so shee also did not hearken vnto him and retained that which she heard of him without blending any thing with it or without adding ought thereto or diminishing any thing from it For the false Church vaunteth also that the Bridegroome hath spoken vnto her too but if a man demaund what it is he saide then appeareth her shamelesnesse and forgerie For as for the common sort whom they call the laity it is heresie for them to read this word in the common vulgar language as for those to whom they are to refer themselues shall a man find one man among an hundred who euer thought vpon the holy Scriptures nay hath seene so much as the couer of the bookes Indeede certaine wallet-brethren there are of whom some be chattering vntill their chappes bee made vp with the pray they sought after others of them recommend their couent to the charity of deuout people and all of them together bestirre themselues well in their businesse But where is in the meane time the word of this Bridegroome It either sleepeth or is yelled howled out censed adored clouted patched vp in a strange language and vpon some solemne daies sophisticated and quintessenced in a limbecke to serue for a correctiue in the poisoned drench of the whore O most poore and miserable conditiō But the world is worthy of such Prophets 11 I haue said that it is not enough that the Bridegroome speake but wee must hearken vnto knowe and practise that which he speaketh That is not the true Church then which staieth herselfe still here belowe and consequently goeth no farther then herselfe either in whole or in part mingling her owne merites with grace according vnto the example of the proud Pharisie Luk. 18.11 and that much lesse which either boroweth or buieth the false merits of an other which were neuer any but shee which seeketh after her whole righteousnesse life in the only free loue and dilection of Iesus Christ 12 He calleth her also his faire one and that by great reason and on iust cause For the true Church is adorned and decked with the whole beutie of her Bridegroome and therefore it is not that harlot painted with the painters pot of those inuentions whereof mention is made Coloss 2.22 as neither are those hipocrites the Church of God who are like vnto painted sepulchers faire without and ful of al stench rottennes within Matth. 23.27 Neither those who are the reformed in name but more then deformed indeede who haue put off the Pope with his superstition but yet haue not put on Iesus Christ and true godlines haue abolished and remoued the visible Idoles of wood and stone but harbour stil within themselues the inuisible Idoles the more daungerous whom they serue and honour day and night I meane couetousnesse gluttony and such other good goddesses 13 The Bride addeth and come thy waie namelie vnto mee and to no other neither in heauen nor in earth yea and that without ioining with him anie companion or fellowe collateral as they doe who worship and adore a straunge Queene of heauen much lesse making anie his superiour as doe those sacrilegious worshippers and adorers of the virgine Marie who are so impudentlie presumpteous as to crie out in their dennes of Idolatrie Roga patrem iube natum that is praie the father commaund the sonne and Iure matris impera that is command in the authoritie of a mother For this Bridegroome is the onelie mediatour between God and men not only of Redemption but also of Intercession though the Saintes which liue doe praie in common both for themselues and for their brethren And this was the practise of the whole Church from the beginning of the worlde vntil the time of the generall reuolt when it came in by litle and litle vnder colour of deuotion 14 But some man wil happily demaund in what sort this is to bee vnderstoode that hee which commeth himselfe to awake the spouse inuiteth her to come vnto him The aunswere is that wee would neuer come vnto Iesus Christ either to heare him or to practise his doctrine if as he hath loued vs first so he came not also to summon and warne vs first to follow him For if he came vnto vs to staie and abide here below with vs then were his kingdome of this woorlde but now hee ceaseth not to crie after vs to draw vs from hence on high vnto him Coloss 3.1 15 What did this Bridegroome then saie by all the auncient prophecies and shadowes of the Lawe but this Come vnto me
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
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
beastes which were sacrificed which could not bee of it selfe but stinking was made to be of a most sweet odor by the precious perfume which was made vpon the golden altar so the best motions and the most excellent actions which can part proceed froÌ„ vs how sanctified so euer we be by the holy ghost in this life being considered according vnto their valew there is found nothing in them which is ought worth or which deserueth any blessing whatsoeuer yet they leaue not to be liking acceptable vnto the Lorde are finally crowned by him with a crowne of Glorie in as much as it pleaseth God to consider of vs our actions vnto which hee hath fashioned prepared vs not in vs but in him in whom alone he accepteth of vs Eph. 1.9 who hath giuen himselfe for vs in oblation and sacrifice vnto God an odour of a sweete smell Eph. 5.2 9 The spouse hereupon insteed of standing on those praises which are attributed vnto her describeth vnto vs the estate effects of him in the gouernment of his first vnder the similitude of a bedde afterward of a coch turning her speech vnto the daughters of Ierusalem as it is set downe in the last verse of this chapter that is to say vnto the nation which God had chosen to haue a part in his couenant who had yet good neede to bee bâ—tter instructed in the knowledge of the trueth amiddest the corruptions from which the church is neuer so freed but there hath beene stil some defect or other on the behalfe of many as the histories writings of the Prophets doe testifie declare the same besides that how euer it be to be a true meÌ„ber of the church it sufficeth not when a maÌ„ is come vnto age to be born in the church but he must be instructed there learn giue himself wholy to the doctrin of truth which is there preached 10 The spouse therefore speaking vnto these proposeth vnto them first an allegorical description of the magnificent bed of this king which is as it were the Bride-bed prepared for this king and this queene which here speaketh By this bed therefore we wil vnderstand generally first of al the whole countrie of Chanaan where it then pleased God to make as it were his residence and abode hauing as it were abandoned and giuen ouer the rest of the woorlde for a time vnto perdition destruction Act. 14.16 and particularly we wil here vnderstand the temple the city of Ierusalem the synagogues cities townes of the whole territorie country yea euery one of the faithful in asmuch as the Lord dwelleth in them by his spirit on the other side by Salomon is meant not onely this name which is as much to say as peaceable but also the promise made vnto Dauid of this son an eternall successour couched in such terms that it comprehendeth all in one both the figure which is this sonne of Dauid as also the trueth and reality figured by him which is Iesus Christ 2. Sam. 7.13 1. Chron. 17.12 Salomon therefore in this place representeth vnto vs this Bridegroome the true and only peace-maker between god his beloued as he is expresly called the prince of peace Esa 9.6 his bed at this day is the whole vniuersal world wheresoeuer he is knowen acknowleged of the elect gathered out of the four corners of world as the same was declared vnto S. Pet. by that sheet which descended from heauen and was tied at the foure ends Act. 10.11 11 The spouse after this to shewe vs that it is there and no where else that we must seeke after and find the true repose rest as it is declared vnto vs Matth. 11.29 that there is nothing more safe assured then this rest addeth that this bed is enuironed compassed with 60. valiant men of Israel and who besides their prowes and courage haue also experience to hinder that nothing fal out by night which may hinder the fruite of this rest Now that which we try experience euerie day sheweth vs howe not only profitable but altogether necessary this doctrine is For what is one of the chiefe and principall causes of this that so few men giue themselues vnto this rest and that so few continue in it Is it not because that this bed seemeth to be but sorily garded and badly defended therefore they feare least they should be easily surpressed haue their throates cut But let vs know that these carnall caitiues doe as the foolish birdes doe who so soon as they see the cat insteed of keeping themselues on their pearch throw theÌ„selues into the talants of the enimy For hee that goeth foorth of the Church casteth himselfe vndoubtedly into the pawes of the rauening lion 1. Pet. 5.8 The fault therefore hereof proceedeth froÌ„ hence that men hauing no other eies then those of their head not those of faith beleeue only that which they see perswade themselues of that which cannot be seene but by the eies of the spirite which see that which is inuisible Heb. 11.27 and Ephes 2.18 except it be when God bestoweth some speciall priuilege vpon some as he did on Iacob Gen. 32.2 and on the seruant of the Prophet 2. King 6.17 But what saith the Lord Thomas because thou hast seene thou hast beleeued but blessed are they who haue not seene and yet haue beleeued Ioh. 20.29 In the meane while we do al confesse that God alone is almightie yea that none hath any power but of him as himselfe said vnto Pilate Ioh. 19.11 But why doe we not ad that it is in his Church that hee truely displaieth and sheweth forth indeede and most mightily this power of his Because there are very few which haue learned throughly to beleeue that God is almighty a friende and preseruer of such as bee his and that it cannot be that the Bridegrome suffer any one of them to perish whom the father hath giuen him Ioh. 8.9 12 Now touching this nuÌ„ber of 60. we are not scrupulously to stand vpon it albeit that they who haue written of numbers obserue in this nuÌ„ber a special perfection for which cause the Astrologers did especially chuse it for the easier readier calculating their degrees minutes seeing a man may find in it without any fraction or broken nuÌ„ber a moity or halfe which is thirty a third which is twenty a fourth which is fifteene a fifth which is twelue a sixth which is ten all which numbers are found quoted in that materiall Temple built by Salomon except the fifth which is the number of twelue Besides this if wee recken in particular al the Canonicall bookes aswell of the olde as of the newe testament excluding the two latter Epistles attributed vnto S. Iohn which are indeed as it were priuate letters we shal find they make iustly the number of 60. those are in truth as it were the true gard of
this true Salomon as shall be told you anon But to take this more simply it is likely that this was the ordinary number of the garde who watched by night were the nearest about the bed of Salomon 13 But what are these of the gard They are first of all the Angels which pitch their campe about al those who feare God Psal 34.8 After them are all the creatures which it pleaseth him to vse for the defence of his against their enimies as we see in the storie of Pharao that the frogges the flies and the lice mainteined the quarel of this spouse and staied the rage of that tyrant And how often did the Philistines themselues rescue as it were and defend Dauid from the force of Saul But especially because our chiefest enemies are not fleshe and bloode as the Apostle speaketh Ephes 6.12 that is to say visible enemies but that great lion which seeketh to deuoure vs 1. Pet. 5.8 and so many wicked and damnable affections which are bredde and borne with vs and because we are to fight euery houre and euerie moment by the vertue of the spirit of God to come vnto this eternall rest which is heere represented vs by this bedde which we yet possesse not but by hope therefore it is against these especiallie that wee are to bee assisted and aided with our spirituall inuincible armour weapons Who are then these threescore souldiars in this respect They are truely these couragious and valiaunt rutters and olde souldiers renowmed for their infinite victories against Satan and his angels hauing all of them his sworde vpon his thighe nay alreadie drawen in his hande to frustrate and breake whatsoeuer the enemies of our saluation can enterprise or take in hande Such were Abraham Isaack and Iacob and so manie legions of braue and valiaunt souldiers whose valiaunt acts are registred and recited Heb. 11. Such were those so many faithful and trustie Captaines whom neither Satan nor any counterfeat shewe of false wisedome whatsoeuer nor any wiles nor any cruelty of all the woorlde could withstand or hinder from erecting and setting vp their trophees and signes of victory throughout the world and building this holy Citty the foundation whereof they haue laid prepared by the Prophets 1. Cor. 3.10 Ephes 2.20 But some man wil say these are dead a great while since and howe then shall they be able to defend vs at this day Exceeding well and most assuredlie not by their merites for as a good auncient father and he a verie learned Bishop of Rome hath very well saide The Saints gaue not but receiued crownes of righteousnes nor by their intercessions in heauen For wee haue there one onely mediator both of redemption and of intercession which is our Lord Iesus Christ 1. Tim. 2.5 Heb. 1.25 1. Ioh. 2.1 And al these merites and prayers whereof the false Pastors make themselues treasurers and dispensers of them for ready mony are nothing else but so manie buyinges and sellings of soules a merchandize most abominable before the Lord. But behold how these valiaunt captaines are yet at this daie our defenders First by their examples Rom. 15.4 Heb. 12.1 And therefore one among them and he of the most valiantst and trustie souldiours was bold to saie Bee yee followers of me as I am of Iesus Christ 1. Cor. 11.1 Secondly and principally we vnderstand by these threescore men of gard those whose ministery God hath vsed for the building of that arsenal and artillery house from whence we are to take al those our spiritual weapons with which the Apostle armeth his spirituall ritter Ephes 6.13 I meane the holy scriptures vttered to the penne of the Prophets by the holy Ghost 2. Pet. 1.21 and yet in more greater aboundance and with greater efficacy deliuered vnto the Apostles in whose writinges are to be found al these weapons set in order and prepared for euery one that wil vse thē taking them learning the vse of them from the hands of the true Pastors and dispensers of them Yee see what these gard are yea see what these weapons are with which whosoeuer armeth and aideth himselfe cannot chuse but see Satan the world the flesh and sinne cast downe and trampled vnder his feete 14 But aboue al let vs seeke after our strength and force where it is to wit in that great Salomon of whom all the rest is but an instrument who beeing come and hauing made the combate and vanquished all his enimies by his sufferinges in respect of the assault which was giuen him in as much as hee entred the combate for vs and mastring in vs from daie to day by his holy spirite these same enemies which are still stirring within vs what haue wee longer to feare to bee there with affrighted Where is then our strong hold whither wee are at al times to flie and retire our selues Verily in the strength of the Bridegroome of whom Dauid speaking In thee haue I trusted saith he I shal neuer be confoūded Psal 31. And in another place I will not feare though thousandes of enemies bee camped against mee Psal 3.7 And in another place The Eternal is my light my saluation of whom shal I be afraid Psal 27.1 This is he then which is the strong and mighty one on whose side wee must keepe vs. For euen those who die in this combat are of all others the most victorious Now it maie please the Lorde who hath drawen vs out of darcknesse into this light of his truth and hath placed and preserued vs most miraculously hitherunto in this holy rest and peace of conscience waiting for the full accomplishment of his promises to settle and engrate in our mindes this holie assurance of his mighty power in good will towards vs that we bee neuer astonied by the assaultes of Satan and of such his adherentes as hee emploieth and vseth against vs but that contrariwise we perseuere and continue in this holy profession of his truth as wel by mouth as also by an holy christian life vntill wee come vnto the real enioying of all that which he hath made vs to beleeue and hope for according to his most holy and most assured promises conformably vnto which doctrine acknowledging our ouer great negligence hitherunto and lazinesse in our duty with other infinite faults and offences of ours we wil craue mercy at his hands saying Almighty God c. THE XXVII SERMON Our help be in the name of God c. It is written as followeth in the third Chapter of the Canticle of Canticles the 9. and 10. verses 9 King Salomon made himselfe a Coch of the wood of Libanon 10 Hee made the pillers thereof of siluer and the bottome of goolde and the couering of purple and the in-side was adorned with the dilections of the Daughters of Ierusalem 1 The Coch which is here adioined vnto Salomons bed signifieth vnto vs howe the Church hath neuer had anie place of certaine residencie and aboade on
earth there to be tied without exception 2 The King himselfe hath built this Coch aswel vnder the olde as the new couenant by those chosen woorkmen of his without being euer lawfull for men to ad thereto or chaunge anie thing or else to take awaie anie thing in respect of the bodie of this Coch which is the doctrine 3 Neither in respect of the charges thereunto belonging neither in regarde of the manner of guiding and conducting it 4 A more ample declaration that God neuer gaue ouer the vniuersall gouernement of this Coch to anie one certaine place no not to Ierusalem it selfe without exception 5 The tyrannie of the false Church of Rome ouer al Christendome 6 The Cedar wherewith this Coch is built representeth the sure continuance thereof against al the stormes and tempestes of the world 7 The Prophets and Apostles are the pillers of siluer of this Coch maintained and preserued by the faithfull Doctors and Pastors their successors and in what sense this woord of foundation is attributed vnto them 8 Iesus Christ is the bottom of gold of this Coch bearing vp and sustaining the pillers themselues 9 The couering of purple of this Coch is the heauenlie power of God who couereth it and defendeth it from aboue 10 A reprehension of them who haue their recourse to any thing besides 11 The testimonies of Gods loue and dilection contained in the sacred histories are the ornamentes and picture tables of the in-side of this Coch on euerie side OF the bed of the Bridegroome we haue already spoken nowe there is heere made a most magnificent description of his Coch according vnto the whole frame and building thereof whereas concerning the bed there is no speech but in generall and of the gard about it The reason thereof is because that to say the truth that repose rest which is figured vnto vs by that bed in which the Bridegroome doth yet stay for expect his spouse there to rest with him for euer in perpetual blisse felicity 1 Thess 4.17 is yet vnknowen vnto vs naie is incomprehensible hauing receiued nothing yet but the pledges thereof but the Coch representing vnto vs the holy ministery of the word of truth and of life ought to be perfectly knowen vnto vs that it may bee set vp and vsed among vs. Moreouer in that the Coch is added vnto the bed it sheweth vs if we consider of the ancient couenant that the bridegrome had in such sort erected and set vp his bed in that Temple and the seat of his kingdome in Ierusalem where he said he made his dwelling place Psal 132.13.14 that notwithstanding hee woulde make as it were his progresse throughout the whole country for which cause not onely the Citties of the Priestes but the families also of the Leuites were dispersed heere and there throughout the whole country as the sacred history sheweth vs. But it was indeed especially vnder the new couenant ratified by the comming of the Bridegroome that he indeed walked and made his progresse first in person throughout the whole countrie ceasing neither daie nor night preaching vnto the woorld the ioyful tidinges of the perfourmance and accomplishment of the promises Act. 10.38 and the true yeare of Iubilee to be put in the possession of our true heritage Esai 61. and sending after his ascending aboue the heauens his Apostles and after them Pastors and Doctors for the gathering togither of his elect from all the foure corners of the world Eph. 4.11 But this ministery being in such sort polluted by litle and litle for many hundreds of yeares that in the end this Coch of the Bridegrome was made the throne of the whore which sitteth vpon the seuen hils the Bridegroome hath in our time after so long an interruption restored it againe hauing harnished it anew ioyned his horses vnto it hath trauersed a great part of the world in it to enlighten the eies of the blind as the Poets faine that the sunne guiding his chariot from East to west giueth his shining light vnto the worlde Such is then this Coch the description whereof we are more nearly and more particularly to consider of 2 First therefore it is said that Salomon himselfe made himselfe this Coche to teach vs that whether wee consider the doctrine of truth for the publishing making knowen whereof this Coche was made or whether we regarde the whole furniture and direction thereof it is he that must set downe the order and as I may say the Carpentership he must pinne it and fit it throughout and he must after teach the Cochemen the manner and order how he will haue it ruled and gouerned Wherein there is a double fault cōmitted The first is in them who will build frame this Coche after their owne fancie and appetite keeping themselues no farther then liketh them vnto the ordinaunces and prescriptions of the bridegrome the other is in them who confesse indeede that as for the manner and fashion of this Coche in generall considered there must be nothing but that which is correspondent vnto the patterne which the bridegrome himselfe hath left vs not in chalk onely but in liuely picture and pourtraite in his holy scriptures But for the direction of this Coche some are of opinion that they must followe the ancient customes of the fathers taking away onlie such abuses as afterwardes came in others thinke that because of the contrarietie of circumstances of places times and persons God hath left it in the power and libertie of the Churches to appoint and ordaine the whole ordering according as they iudge it to be expedient prouided alwaies they tend vnto the right end and marke they ought And the grounde of all this is that God doth it as it were by himselfe which he doth by the ministerie of them whom he setteth a worke in his name whether they be Pastors or christian Magistrates I allow well of this ground for otherwise what shall be saide of the auncient Church which went before the comming of the Bridegrome in person and of the Church which followed the ascension of the Lord into heauen which shal continue vnto his second comming in person And he that would gainsay contradict this should find himselfe conuinced by the whole scripture but I deny the cōsequēces which are drawen from hence Now to aunswer distinctly of both these points I meane that of doctrine and afterward that concerning the gouernement of the Church I say touching the first that being a thing most notorious that flesh and bloud Mat. 16.17 that is to say the spirite of man such as it commeth into this world as the Apostle speaketh 1. Cor. 2.4 cannot reuaile or comprehend that which is the onely and true foundation of the doctrine of saluation that is to say of that which is necessarily absolutely necessarie vnto the saluation of all such as are of yeares of discretion as the Creede of Athanasius doth witnes and
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
what it is And what meditation I pray you or contemplation can a man haue of that of which he knoweth nothing of which he is no whit bound to know any thing in speciall But prouided a man haue a good meaning and referre himselfe to the articles of their faith be it as be may and kneele himselfe down before a Crucifixe or sometimes seeke a great way for one when hee hath one hard by or be as ready to say an Aue Maria as a Pater noster for indeede the one in this case is as good as the other being as little vnderstood of him that saith it as it is heard of the Image before which he prayeth behold a merite by and by atchieued beholde the wrath of God very well appeazed And how so Is this to pray vnto God in spirite and truth Ioh. 4.24 to present our selues before him in faith without the which a man cannot please God Heb. 11.6 To beleue to be ignorant of a thing is this al one Is this this faith by which we stand 1. Cor. 16.13 by which we beate backe the fierie darts of our enemie Eph. 6.16 1. Pet. 3.9 in which we ought to continue grounded and stablished Coloss 1.23 Is this that doctrine which we must meditate day and night without inquiring after it or knowing it Psal 1.2 And if this be it how shall we be ready to yeeld a reason thereof according vnto the ordinance of the Apostle when we neuer knewe what it meant That is to say how can wee giue an account of that for which we neuer made either spent or receiued And who teacheth this lesson That doth saint Peter 1. Pet. 3.15 And how is he the true successor of saint Peter who not only knoweth ought himselfe but forbiddeth also and taketh from others the onely meane of executing that which S. Peter requireth Are not these sort of men rather those of whō Iesus Christ said that they neither enter into the kingdome of heauen themselues nor suffer others to enter thereinto Math. 23.13 in such sort that truely it may truely be saide that their graund Porter carrieth not without cause two keyes the one to shut vp Paradise as much as lyeth in him and the other to open hell vnto euery one that will goe thither But let vs leaue these preachers of wood and of stone dead and dumbe as they be which themselues will haue called the preachers of Idiots and let vs come vnto him whom they pretend to be personally and really this very king as bigge and as great as he was hanging on the Crosse And what doth he say Doth he teach Doth he exhort Doth hee reprooue Lesse a great deale then the other which seemeth to be that which he is not where as this nether is nor seemeth to be he in deed if we beleeue them themselues who make him and who are so shameles in their writinges as to call themselues the creators of their Creator hee is not there to preach but to be sacrificed offered not without exceeding mockery because that he which offereth him doth eate him and drinke him leauing nothing at al vnto him vnto whom hee saith that hee doth indeede and really offer him And yet this is the maine grounde chiefe point and summe of their diuine seruice and this is their owne language to lift vp God in respect of the actor the priest and to see God in respect of the looker on the people or at least to speake more pertinently which they say to lift vp Iesus Christ and to see Iesus Christ But they must shewe that which they doe both in wordes and in deede 12 But let vs get vs out of this mire and praise God that he hath pulled vs out of it And on the otherside let vs employ diligently all our minde throughly to knowe and as throughly to serue him who hath opened the eies of our minde our heart vnto this effect that wee fall not into greater reproofe then they who faile in this point either of ignorance or of superstition whereas the couetous contēplate nothing else with their minde and eies but their riches the fornicators are giuen vtterly ouer vnto their vncleannesse and wantonnesse hauing their eies full of adulteries and other infamous villanies the gluttons think on nothing else but their good-cheare the ambitious nothing but on their pompe and vanities and so on in the rest whereas al things which presents it selfe before our eies ought to drawe vs rather vnto that which all the worlde preacheth vnto vs namely to consider the wisedome power and infinit bountie of such a worke-man and to dedicate and consecrate vnto him both our soul and body in an acceptable sacrifice Rom. 12.1 It is not enough therefore to contemplate him but wee must acknowledge him for such a one as hee is which is the end and scope whereunto all this contemplation ought to be referred In a word we ought to confesse adore this King Salomon and that crowned And with what crown With that which his mother crowned him withall And when In the day of his fiansailes mirth Let vs therefore consider againe al these points directly 13 Wee knowe well enough what this woorde of king importeth namely a soueraigne power ouer his subiects ordered with reason And thus it is that it is taken in this place but yet with the differences which are between this king and al others which haue bin are or shalbe euer in the world All the other kinges therefore except this are in such sort soueraigne ouer their subiects that their countries are limited the time of their dominion bounded their power reacheth no farther then the body and goods and all this with a charge and condition to yeald an account one day to him on high who hath established them in their thrones heere belowe But this king to the knowing and contemplating of whom we are in this place inuited hath all power in heauen and in earth not onely because hee is god coeternal coessential with his father but also in asmuch as he is man vnto whom all gouernment is giuen ouer al creatures bee they high middle or lowe Math. 20.18 Ioh. 5.27.1 Cor. 15.27 Philip. 2.9 and that for all eternitie Luk. 1.33 Esay 9.6 And not onely ouer the bodies but ouer the soules also of his friends and true subiectes to defend them vnto the ende of the worlde Math. 28.20 And finally to make them really his coheires in the euerlasting kingdome Rom. 8.17 Heb. 2.10 And likewise ouer his enemies in the middest of whom hee raigneth Psal 110. Repressing them chastising destroying according as he knoweth to bee expedient for his glorie and for the saluation of his as the whole sacred historie doth witnes waiting for his full victorie and dominion which is promised him of the father 1. Cor. 15.28 It is therefore very true that this king in asmuch as he is God with his father hath altogether with
is 12 Wherefore this day is called the day of the gladnesse of this King 13 An exhortatioÌ„ to embrace the grace of this king and to make it auaileable vnto vs. WE haue yet one point more to handle vpon that which I began to shewe on Thursdaie last to wit how this king is spoiled at this daie of his glorie in that which is the principall part of his diademe royall I meane touching that which concerneth the office of his mediatorshippe witnessed by the Gospel called the power of God vnto saluation vnto euery one that beleeueth Rom. 1.16 and by Esaie the Arme of the Lord Esai 53.1 A matter of so great consequence that there cannot fall out any different or controuersie among men which is more nearer to be looked vnto I saie then that this dignity or rather maiestie of this king mediatour betweene God and his Church consisteth in three points namely in his royal dominion spirituall and soueraine in his kingdome yea ouer sinne it selfe and ouer death afterwards in the office and charge which he receaued to be the true and to speake properly the onely Prophet and declarer of the counsel of God touching the saluation of mankind and thirdly in his eternal priesthood Now not any one of these three pointes remaineth in his entire in the Church of Rome at this daie which by consequent is nothing lesse then the true and only spouse of this king Which thing we wil endeuour to open make plaine vnto you howbeit summarily bicause the same hath bin already handled at large by vs vpon the first chapter of this Canticle 2 But these words of the king crowned leading vs againe vnto it and for that this point can neuer be too oft declared and handled we will enter again most willingly into it In summe therefore I say that a man could not more openly haue encroched vpon this royaltie and prerogatiue of his then by ordering the estate of the house of this king besides and contrarie vnto his expresse will in eclipsing of some of his lawes and establishing of others altogether anew and as for such as were ordinarie retained for the ordering of the gouernement established by the soueraign prince to wit by the sonne Heb. 1.2 and 3.6 and Apocal. 13.17 in cutting clipping them at his pleasure not suffering himselfe to bee reprehended of any man to dispense to binde to lose against all lawe of God man As for his prophetical soueraigne authoritie by the spirit of whom all the auncient prophets spake 1. Pet. 1.11 who afterwarde himselfe in person declared all the will of God his father without keeping backe any thing thereof Ioh. 15.15 and hath since his ascending vp into heauen vntill hee returne not to teach but to iudge continued to declare the same vnto the world by his faithful Apostles enlightened with a particular vertue and power of the holy ghost Ioh. 16.3 Act. 20.27 Gal. 1.8 Eph. 4.11 1. Pet. 1.12 How could a man degrade Iesus Christ of this dignitie more openly then by falsifiyng of all that which hee preached both by adding to clipping from by turning white into black and light into darkenes as is in Esai 5.20 Yea so far as notoriously to forbid this declaratioÌ„ of his to bee read thorough al nations and peoples in a knowen and intelligible language fearing say they least men should become heretiques that is to say fearing least the light should ingender darkenes and the truth lying And what is this else then neither to enter into the kingdom of heauen nor to suffer others to enter in Math. 23.13 then to hide the light vnder a bushel Math. 5.11 There remaineth the third point of his office of Mediator namely his eternal priesthood which consisteth in two chiefe pointes in our redemption and in his intercession the which redemption hath two parts the expiation of our sinnes and our sanctification which wee wil handle from point to point distinctly First therefore there is that which we call originall sinne which ought to be considered of in two diuers respects namely touching the corruption of the whole man which is as it were the essence of this sinne whereof we shall afterwardes speak in handling the point of sanctification and touching that which followeth it namely that which maketh vs guilty and children of wrath worthy of the curse of God from our conception Psal 51.7 Rom. 5.14.18 Eph. 2.3 There are afterwards the fruites proceeding from this cursed roote which bind vs specially vnto eternal death which roote of sinne albeit it be so deaded by the holy spirite in those who are regenerate whereof wee will afterwardes speake notwithstanding it leaueth not to bud forth though it be not with such a final effect as before being a perpetual war between this flesh that is to say the remnant of original sin the spirit that is to say the power of god his effect in vs. Gal. 5.17 which combate is most liuely described painted forth vnto vs by the Apostle Ro. 7. proposing himselfe for an exaÌ„ple 5 If therefore we demaund these goodly Doctors and teachers of theirs how the fruits of this vice are pardoned vs they will aunswere with vs that it is by the death and passion of our Lord Iesus Christ But if wee desire to haue a farther declaration of this answere then Satan who was before disguised beginneth to shewe his hornes For it is hee in deede who hath learned them certaine distinctions by which this goodly first aunswere of theirs vanisheth away as smoake namely the distinction first between mortall and vemall sinnes which deserue say they nothing but temporall punishment whereof a man is purged by some displeasaunce and remorse of them with one Asperges of holy water one bishops blessing and other such inuentions Whence it would followe in sound logique that such sinnes haue nothing at all to doe with the death and passion of the Lord seeing the euil requireth no such paine in him who committeth it Thus you see howe these good Phisitions in steed of vsing one purgatiue remedie onely and without which euery sinne becoÌ„meth deadly cast the poore consciences of men in a sleepe as the empeirall practicks vse the medicines which they call narcoticall that is to say such as benowme and ded the diseased vntill at the length they become senseles and past feeling in all sinne and wickednes Ephes 4.19 and swollen and puffed vp vntill they be ready to breake againe with the false opinion of their satiâ—factions and merites Now in place of this we are taught by the holy scriptures that it is true in deede that all sinnes are not equall in qualitie Ioh. 19.11 But as touching the effect generally considered euery offence against God yea both our peruerse nature euery motion thereof bee it neuer so small depart it neuer so little aside from the commaundementes of the law which is spirituall that is to say respecteth principally that within