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
comely countenance as it is also specified Psal 144.12 where the daughters are compared to high straight pillers of great Pallaces the holy ghost meaning to represent vnto vs by these corporall thinges the excellency of the church of the Lord when shee keepeth herselfe to her true Pastours hath chosen this similitude in opposing it vnto the former desolation in the which the spouse went as it were hanging downe her head For as touching the mentioning of Pharao in this place there is no farder reason or allegory to be sought therof but this that among al the horses of those times they of Aegypt were accounted the brauest and the best as in manie places of the Scripture it is witnessed vnto vs and especially in the historie of Salomon 1. King 10.28 as at this daie men account of the horses of Spaine and of Turkie 7 But aboue all other things this is especially to be noted that the Bridegrome calling his spouse with his owne mouth his loue testifieth vnto vs that which the vnderstanding of man is not able to conceaue I meane the vnspeakable loue and dilection which hee beareth vnto his Church to the end wee should learn the most necessarie point of our saluation namelie that whatsoeuer she hath proceedeth from the mere liberalitie and bounty of her Bridegroome and that there is nothing in the whole world either so faire or so good to speake properlie as are those iewels wherewith hee adorneth his Church waiting for the daie of the full and perfect consummation of this marriage a doctrine so ill knowen as nothing worse whereby it is impossible that the iudgement of God should be far off frō vs. For the greatest vnthankfulnes that can be found amongest men is this to be persuaded that the friend to whom wee owe both our selues and whatsoeuer wee haue hath found I know not what in vs which hath moued him to chuse vs or happily hauing found vs so so hath preuented vs by his grace to the end that how euer it be some thing might bee found in vs which meriteth and deserueth his grace and fauor To this we must oppose this word so often reiterated repeated in this booke to wit My welbeloued or as wee saie in our common speach My loue which was after declared in his time by the Bridegroome himselfe comming in person to stipulate and couenant this marriage in more nearer maner I cal you not saith he my seruantes but I cal you my frindes namely the frinds of this Bridegroome as is spoken Ioh. 3.29 and 15.15 And wherefore frinds beloued Because saith he I haue loued you first 1. Ioh. 4.10 what shal we saie O Lord who are thus thy beloued They are thy naturall enemies yea enemies by race and kinde and from father vnto sonne And wherefore then hast thou loued them To cause mercie to abound aboue the excessiuenes of sinne Rom. 5.20 finding the cause thereof no where else but in thy meere and onely goodnes and bountie And how far hast thou loued them Euen so far as to lay downe thy life for them 1. Ioh. 3.16 Behold then a marueilous precious word and which discouereth vnto vs such a secret as none can sufficiently comprehend the length the bredth the depth thereof Eph. 3.18 and 19. Let this word therefore my brethren of welbeloued be indeed so precious vnto vs that the loue of this woorld which is enmity with God Iam. 4.4 bewitch vs not that the loue of deciueable and perishing riches possesse not our harts that the false opinion and selfe-loue of our selues make vs not to lose this goodly treasure that we depriue not our selues of our blessing for a soupe as did Esau Heb. 12.16 but that this precious sur-name of wel-beloued ring alwaies in our eares and in our heartes by the holy Ghost who soundeth the verie depths of God 1. Cor. 2.10 namely the thinges which are giuen vs of God to the end that our whole life be a reciprocall interchaungeable loue towardes him who hath loued vs so much 8 But let vs speak now of the port and comelie tall feature of this so goodly and faire a spouse When the vigor and force of the soule lighteth on a bodie wel disposed and ordered in al his members without anie either obstruction or other defect which hindereth the faculties and powers thereof from passing and spredding themselues throughout the whole body then truly the effectes thereof shew themselues most euidentlie from the verie heade vnto the feete Euen so fareth it with this spouse quickned nourished and sustained by the spirit of her Bridegrome therefore sheweth she herselfe most excellent and gallant through out lifting vp her head vnto the heauens treading vnder her feete Satan the world and sinne yea defiing death it selfe and hell Ose 13.14 1. Cor. 15.55 And therefore is she compared elsewhere vnto goodly great tall trees planted along the waters from whom no stormie time or season taketh awaie either greennes or fruit Psal 1.3 and 92.12 and 13. True it is notwithstanding that this vineyard is sometimes broused and marred by the vineyarders fault and negligence as is at large declared Psal 80. nay beaten with hayle and tempest from aboue as if the bridegroome had laide it as low as hee had raised it high and al by the spouses owne fault But therefore hee beateth her downe to raise and lift her vp againe and to shew her how dearly he loueth her and is iealous in chastising of her Esai 49.21 making alwaies a great difference betweene the destruction of Sodome and the visitation of Sion Esai 1.9 And though hee correct vs some-times in his great wrath yet doth he limit his displeasure Psal 125.3 In a word the spouse is sometimes diuorced for a time as she was scarse seuenty yeares ago but is afterward receiued againe Ierem. 3.1 We are pressed on eueryside but not crazed broke in need but not distressed persecuted but not forsaken beaten downe but wee perish not 2. Cor. 4.8 9 But when was this spouse in this port and state Certainly shee was neuer more triumphant and glittering then in the time of the Apostles the doctrine of saluation beeing neuer better taught neuer better harkened vnto neuer better practised But wil some man say the Church was neuer more miserable then it was then as the Apostle writeth 1. Cor. 4.10 the whole history of the Apostles in the Acts declareth True this is the same which I meant to say namely that the crosse is the charriot of triumph in which the Church the spouse triumpheth and reioiceth in the Lorde Gal. 6.14 2. Cor. 4.10 And indeed when can we say for our own time that the word of God had his forth and course and shewed his powerfull force but during the great fires For then death it selfe was bidden defiance men went an hundred miles to haue a little crumme of this heauenly bread the world and life it selfe were
the manifold turmoiles which the Church and euery member there of must suffer while she waiteth looketh for the accomplishment of her desire as neither the comforts consolations which Christ hir bridegrome giueth hir being in heauen and reaching foorth his armes vnto hir vnto the end and consummation of the worlde Mat. 28.20 Ioh. 14.16 yea mouing raising in vs these vndeclareable sighings gronings which are neuer neglected of God Ro. 8.26 2 Now in this beginning we are to consider foure points The first who he is that speaketh because as we said the last day there be in this Canticle many persons brought in Secondly to whom or rather of whom it is heere spoken For it is not said here Kisse mee but Let him kisse mee Thirdly we must consider what the demand is of her which speaketh fourthly after what fashion this demaund is made It is then the Spouse or Bride which speaketh to hir Bridegrome For as touching the manner of speaking whereas the spouse saith not Kisse me but Let him kisse me this is according to the vse and custome of that tongue wherein Salomon wrote therefore letteth not but that the spouse addresseth hir speach to hir beloued But it may seeme strange and litle seeming to this most chast and pure Virgine that shee in this sort beginneth first sith honesty it selfe prescribeth commandeth in euery wel-ordered marriage that the first words proceede from the man and not from the maiden or woman which hee woeth I aunswere that euen in deede so it is also in these spiritual fiansailes in respect of euery faithfull soule For albeit the spouse spake first in this place as couering desiring hir beloued euen as the hinde brayeth after and desireth the refreshing of the riuers of water Psal 42.1 notwithstanding we must take diligent heede how wee thinke that this desire of hers which opened the mouth began from her It is then the Bridegrome which hath spoken first vnto her prepared her within to seeke and search after him as it is said Psal 116.10 I haue beleeued therefore I haue spoken And in an other place With the heart a man beleeueth to righteousnes and afterward with the mouth he confesseth to saluation Rom. 10.10 And indeed Ezechiel cap. 16. declaring the begining of this contract of mariage sheweth vs wel that it proceeded-not from the spouse whom he compareth to a poore maiden comming newly forth out of the wombe of hir mother altogither bloudie polluted Which S. Paul plainly without figure expoūdeth vnto vs Ephes 2.5 calling vs poore and wretched carrions dead in sin And this is it which the iustest of vs al must auouch cōfesse that it is the Lorde which hath loued vs first and therefore hath washed vs. Apoc. 1.5 1. Iohn 4.10 and elected chosen vs not in our selues no more than hee hath made vs by our selues Psal 95. but in his welbeloued not that we were already holy but that we should be made holie Ephes 1.4 Wil we haue examples hereof Abraham followed the Lord but it was because he was then called when he was a poore miserable Idolater among others Ios 24.2 Isaacke was the child of promise apprehended by his father Abraham by faith therefore was he engendred beyond aboue the order of nature Gen. 18.13 Rom. 4. for it is God which must giue children vnto Abraham that is to say make himselfe a Church it is not in Abraham to giue a Church vnto God Iacob inherited the blessing because God loued him and not Esau Gen. 25.23 and Mal. 1.2 Moses is sent to deliuer the people but it is as it were mawger himselfe Exod. 3.11 The people is brought into the land of Chanaan but it is being forced thither as it were by constraint The prophets haue spoken but it was because the spirit of God was vpon them the Apostles folowed Iesus Christ yea but being then called when they thought on naught else but their nets their fishing Saint Paul was a chosen instrument of God but by a special singular grace then whē he was a blasphemer persecutor 1. Tim. 1. Briefly to go no further for exāples of euery one of vs which are here assembled as it were out of al quarters of the world euery man taking a view of himself is there any one to be found who can rightly and in conscience say that hee first knewe God and hath first spoken vnto him Nay let vs all on the contrary side protest and confesse before the face of the Lord that which is spoken by Esaie namely that hee hath made himselfe to bee found of them which sought him not Esay 65.1 And who is he which hath giuen him first Rom. 11.5 seeing we cannot of our selues so much as think of the things of God 2. Cor. 3.5 To return therefore to our matter the spouse speaketh here the Lord hauing first spoken vnto hir in hir hart according to that which is said in the 51. Ps Open thou my lips and they shal shew forth thy praise to speake in a woord she was drawen of God Ioh. 6.44 to the end that euerie mouth should be shut to giue the glory only to God as beeing the beginning midle and end of our saluation For howe could the spouse sigh after hir beloued if shee were not assured by faith of his loue towardes hir Rom. 10.14 Now faith is not of our selues Ephes 2.8 but it must bee giuen vs to beleeue Phil. 1.29 3 But let vs on the other side remember that which the spouse teacheth vs by these words namely that the free loue of the Lord towardes vs engender in vs that other loue with which we loue God and with which the faithfull loue one another in the Lord things so linked knit togither that they cannot bee separated For as this is a sure testimony that wee are the sonnes of God if wee loue him 1. Ioh. 3.10 so againe the loue which we beare vnto God is shewed herein that we loue one another 1. Ioh. 4.20 as the Lord himselfe so carefully aduertiseth and warneth vs in that excellent last sermon of his which he made to his Disciples going to his death and which was afterward so many times reiterated by his welbeloued Disciple in his first general Epist And the lord himselfe saith in S. Luke 7.47 of that poore woman which was such a sinner that she loued much whence he would haue them to gather that many sinnes were pardoned hir We also therefore on whom the Lord hath bestowed so many tokens of his fauour and grace in this our time let vs follow this aduertisement witnessing by a true conuersion vnto God and as well by louing of him as mutual charity one to another that we are in deed of the number of them whom he hath truly loued 4 But now to come to the third point let vs consider what this spouse demandeth He vnto whom she addresseth and
than kissed vs by ioining himselfe in such wise and so near vnto vs that the man whom he hath taken vnto himselfe is not only the image of God his Creator as was the first Adam but is true God true man in one onlie person and that in such sort that this ioining and vniting himselfe with our nature neither is nor shall bee euer seuered or broken by this means his mouth hath euer doth yet remain as it were glued vpon ours by this holy kisse of his 5 But yet this is not inough to vnderstand this holie kisse which the spouse doth so wish for and desire For albeit the son of God which is this Bridegroome hath taken vpon himselfe this nature common to al mankinde yet hath he not kissed al men No but his church only his only spouse And therfore as euery mā is not one flesh with euery woman nor euery woman with euery man but besides the humane nature which is in general commō to them both there must be also a speciall coniunction between them of bodies to haue one mā made one flesh with one woman so to haue Iesus Christ become the Bridegrome of his Church and so to make her flesh of his flesh and bone of his bones as it is spoken Eph. 5.30 there must be between him and his Church a matrimonial coniunction whereof the spouse speaketh in this place 6 Now touching this spirituall contract the Scripture againe teacheth vs two degrees thereof The first in this present life which is made by the promise of the Bridegroome and receaued by faith of the spouse the instrument whereof is the Gospell which is preached vnto vs the seales are Baptisme and principally the Supper of the Lorde The second degree whereunto we aspire and contend is this real entire actual vnion whereunto we shal come in the later day when that which we are already by hope neither vain nor vncertaine shalbe then perfitly effectuated then I say When wee shall see him as he is 1. Ioh. 3.2 when God shalbe al in al 1. Co. 15.28 when we shall know no longer in part 1 Cor. 13.12 but shalbe eternally with him 1. Thess 4.17 Furthermore when the spouse speaketh here not simply of one kisse but of the kisses of his mouth she declareth that shee desireth not this comming only of his in flesh into the earth albeit shee knewe that the bridegroome should then come in person but wisheth and desireth kisse vppon kisse knowing that this corporall presence of his here belowe should endure but a small time and that the place of the true consummation of this marriage is not in earth but in heauen in which this king should crowne his spouse making hir partaker of his glory according to that petition and request of his made vnto the father Ioh. 17.24 that whither he went thither we might also come She knew I say that this her beloued should come downe to the earth not to stay here himselfe but to draw vs after him into heauen Ioh. 12.32 being gone himselfe before to prepare a place for this wedding Ioh. 14.12 And therefore not content with one kisse she aspireth and hasteth to this later day staying no whit in the mid-way as the Lord himselfe also teacheth vs to pray euery hour euery moment that his kingdom come calling also this day the day of our deliuerance at the approching drawing neare whereof we are warned to lift vp our heades Luk. 21.28 This is that desire which made the Apostle to cry out miserable man that I am who shal deliuer me from this body of death Rom. 7.24 in another place I desire to be dissolued and to be with Christ Phil. 1.23 confessing that hee had not yet obtained the price but that he stil rūneth after it Phil. 3.13 yea which more is the same Apostle is elsewhere accustomed to set downe three degrees before he come to the highest of his desire put off and delaied to this latter day vnto the which saith he the crown of righteousnes is kept and reserued for me 2. Tim. 4.8 The first degree is when the Bridegrome christ ioyneth himselfe vnto vs in this life by his holy spirit Ioh. 14.23 the second is at our departing out of this world waiting for the later day For albeit at their departing out of this world the spirits of the faithful are gathered vnto God as it were kissed in person by the sonne of God their beloued according to the saying of Iesus to that poore theefe on the crosse Luk. 23.43 and the praier of Saint Stephen Act. 7.59 yet notwithstanding one part of vs to witte the body lying in the dust ignominy of death these ful kisses are respected delayed vntil this later day when we shall meet him he meet vs with this blessed speach Come ye blessed of my father inherit the kingdome prepared for you from the beginning of the world For then shal it be when the bridegroome comming the virgins shal go to meete him Mat. 25.6 Farther though we respected onely this present state here below yet must we obserue that the spouse when she demandeth and craueth not one kisse but many kisses of her beloued shee desireth a cōtinuance encrease of faith hope charity al other graces necessary to saluatiō And for this cause is the life of a christian compared to a race in which we must run stil on forward to the end of the list where the crown is as the Apostle in many places warneth vs as elsewhere he also saith that Iesus Christ must grow in vs and we in him Phil. 3.12 Eph. 4.13 8 To go on although the spouse speake not here of kissing but of being kissed notwithstanding whereas the one cannot be done without the other we must know that it is our duety also to kisse the Bridegroome but wee must kisse in being our selues kissed otherwise our kisses would be foul and vncleane if they either should begin or ende in our selues as are all the worshippings seruices of God which come out of the forge of mens braynes Esay 29.13 yea all those morall and philosophicall vertues which proceede from else-where than from the spirit of regeneratiō Rom. 4.2 Phil. 3.8 seeing which more is euen the kisses of the Bride kissed by hir Bridegrome though they be reciprocal are notwithstanding very vnequal in quality vnto those of hir Bridegrome For the kisses of the spouse are of no valewe in themselues and that it pleaseth the Bridegrome to approue and like of them proceedeth of his onely fauour and grace 9 Now in kissing this bridegrome to doe him that fealty homage which the greatest monarcks of the worlde as it is in the Psal 2.12 owe him we may not be so presumptuous malapert as to hoise our head vp at the first to kisse his mouth but wee must beginne at his feete after the example of that poore sinnefull woman who washed them with her teares
things things indifferent not regarding the decision which christ hath to the contrary in this behalfe speaking of the washing of the hāds of the Pharisies Mar. 7.2 although washing of the hands be a thing in it selfe not only indifferent but such as might wel couer it selfe with the cloake of honesty cleanlinesse Others in lieu of contenting themselues with the vocations and callings ordained by the holy ghost for the gouernment administration of the church of god folowing heerein those among the kings of Iuda haue so reformed the church that notwithstanding they haue left the high places to stand vp still in such sort that in the end if God prouide not the better against it they shal find they are fallen out of a cold ague into an hot feuer The lord of his mercy remedy it according as this spouse heere teacheth vs the aunswere which is made her afterwards by her bridegroome 2 It pertaineth therfore to god alone to teach vs the forme of reforming his building which is for this cause called the building of God 1 Cor. 3.9 wherunto we are yet farder to adde that it is belonging to him alone euen then when he hath adorned her to giue vs eies to know her to be such as shee is that so we may adioin our selues vnto her For otherwise the ghospel which is the ornament of the church which beutifieth it discerneth seuereth it frō the world the apparance shew whereof doth deceiue vs 1. Cor. 7.31 wil be vnto vs either an offence or a mockery 1. Cor. 1.23 He must therefore giue vs eies to see Psal 146.8 eares vnto our hart to heare Psal 40.8 in a word we must be taught of him Esay 54.13 of him I say who leadeth vs into al truth Ioh. 16.13 which the spouse in this place desireth in this desolation of hers wherein we see her to be at this daie For if this light is not then knowen of men when it shineth most clearly 2. Cor. 4.4 what might it be when God so long a time withdrew this light from the world It is therefore to God that we must say shew me where thou feedest thy flock But this is not yet enough to desire to learne this of him but wee must demaund with a true ardent desire not bringing anie thing else but a true and vpright affection and desire of the aduauncing of the glorie of God And this is it which this spouse testifieth by these words O thou whom my soule loueth that is to say O my Bridegroome and Sauiour vnto whom I haue dedicated and yeelded vp my whole affection It is no maruaile therefore if we see at this daie the woorke of God insteede of going forward to go backward yea the darknes redoubled in manie places in the which the sunne of truth began to shine verie clearely for experience hath prooued vnto vs that there are but too manie which haue spoiled the harlot of her trinkets and iewels not to doe with them as Moses did with the golden calfe Exod. 32.20 or as Ezechias with the brazen serpent 2. King 18.4 as neither is it requisite wee should alwaies doe the like or that wee may not turne that to good and holie vses which was before applied vnto superstition but dare I speak it Yea but make their own state the mightier by that of another leauing Iesus Christ as the soldiers did which crucified him either stark naked or at least but badly soryly cladded the effects whereof we see already giuing them occasion which are culpable of this euil to think vpon it to thē which haue done better to thank god therefore to take heed of it For so to doe is not to loue God but the goods of God more then God and without God whereas the true spouse protesteth here that shee loueth and seeketh after her Bridegrome with all the affection and desire she hath That shee therefore maketh protestation of this loue of hers towards God it is not to alleadge her own merit or deseruing as if God were therefore bound to graunt her her request For contrarywise sith the loue which wee beare vnto our God is the free gift of him who loued vs first 1. Ioh. 4.10 then when we were his enemies Rom. 5.10 it followeth that if wee loue him we are therefore beholding vnto him and not hee vnto vs besides that our loue importeth him nought at all It is therefore an absurd thing and contrarie to the grace of God to thinke that this dilection or loue is meritorious but this letteth not but that wee may and ought to make mention vnto him of his own giftes to the end it would please him to acknowledge vs for his and blesse vs for those markes wherewith it hath pleased him to marke vs. 3 Let vs come now vnto that which the spouse desireth to know of him which is in summe that it would please him to tel her the place where hee feedeth and causeth his flocke to rest at noone that is to say in the heat of the day This is a thing verie common and accustomable in the Scripture to attribute the name of Pastor or sheepeheard to our Lord Iesus Christ and the name of flock vnto his church Hence it followeth that by the pasture or foode wee must vnderstand the worde of God and by the pasturing places those places where this word is sincerely taught and administred This needeth no proofe because the whole scripture both of the old of the new testament is full of proofes and testimonies hereof Insteede therefore of standing vpon the reasons grounds of this allegory albeit they containe a goodly and excellent doctrine we will first of all aunswere and resolue a doubt which may bee made in this place For if the church which is but one is brought in speaking in this place and herselfe is the flocke of Christ what is this flocke which she asketh and seeketh after If hereupon some man reply and aunswere that it is true indeede there is but one Church of God but that this church is parted and diuided as it were into two namely into that companie which is alreadie gathered vp on high which we commonly call the triumphant Church composed and made of the spirits and soules of the iust whereof mention is made Heb. 12.23 and that which is here belowe which we call the Church Militant as Saint Paul also diuideth this familie into two whereof the one part is in heauen the other in the earth Ephes 1.10 Coloss 1.16 and 20. if a man I say so aunswere this doubt although it be indeede in heauen that our true repose and rest lieth yet is this nothing to the matter For there is no parching of the noone-day Farther the verse going before and the answere of the Bridegroome contained in the verse following sheweth that the point in question here is of the comforting reestablishing of the Church desolated and wasted by disorders
part not knowen in part most wickedly reiected by the principall and chiefe builders such I meane in name but not indeed and effect Psal 118.22 Which was first verified by the experience the Prophets had thereof Math. 23.37 And then in the person of Iesus Christ himselfe Act. 4.11 and foretolde should come to passe expresly in the Christian church Act. 20.29 as the euent hath since plainly shewed vnto the eie and still to this day proueth the same And yet notwithstanding there was appearance probability of holding our selues aswell in generall vnto that which was commonly receiued of this people whom God had onlie chosen from out of all the nations of the worlde as also in special of standing vnto the aduise and iudgement of the Priestes appointed by God ordinarie and soueraigne iudges Deut. 17.9 Besides there is no man which knoweth not the authority of the See of Ierusalem which was called the city of God And yet notwithstanding of whom is it I pray you that the Lord saith Let them alone they are blinde leaders of the blinde Matth. 15.14 and who excommunicated Iesus Christ and his disciples Ioh. 9.22 who constrained Pilate to crucifie him Mat. 27.20 who are those vncircumcised of heart who were the first which imbrewed their handes with the blood of the seruants of God Act. 7.52 There was then as I haue said before great appearaunce why wee should followe without exception the most part of the people of the Iewes and the Doctours of the law sitting in Moses chaire that is to say the successors of Moses by the ordinance appointment of God yet notwithstanding these were they who fell into the pitte together with those who folowed them Mat. 15.14 But in what place of the Scripture is it said that Rome shalbe the See of the catholick church That the Bishoppe of Rome may be iudged of no man but is the head chiefe of al That he hath the power to open heauen hell nay to do whatsoeuer him listeth without controlmeÌ„t other such vile filthy blasphemies impieties Iesus Christ hath indeede said that he wil be with vs vnto the end of the world but it is not saide that hee will keepe at Rome Nay contrariwise he hath forewarned vs by Saint Iohn his welbâ—â—â—uâ—â— disciple that it should be there where the great whorâ— should sit which should make dronke the Kiâ—gs and Princes of the worlde And wee see the same at this day yea which is a thing most strange to coÌ„sider of their ama 〈…〉 onelie of spirit herein the ancient fathers who â—â—â—y saw and wrote these things of this See could not take heed notwithstanding oâ— being deceiued therby and causing others to be deceiued 18 For conclusion therefore of this matter the Lord hath his sheepheards and cabbins which are the true testimonies of the truth vnto which wee must keepe our selues I meane the Prophets and Apostles whose doctrine is the touchstone to discerne the true successours of them from the false and by consequent the true spouse of Iesus Christ by whom the young Kids must keepe themselues to be wel fedde from the wicked harlot from whom they must flie that they perish not togither with her According therefore vnto this holy doctrine let vs beseech our Lord God to look in mercie vpon his poore Church troubled in such sort and laid so wast in so manie places that there appeareth neither waie nor path thereof that it wil please him to defend her and guide her vnto the true cabbins and lodges of the Pastors thwart so manie cruell and hideous desertes sith it hath pleased him in our time to raise and lift vp the banner of his holy Ministery that hee will oppose himselfe therefore against this Babylon and ouerthrow the Apostolical See thereof by the wind of his mouth giuing vnto his elect eies to see the light of his holy gospel aâ— deares to hear the voice of that true and certaine Pastor of Pastors the chiefe sheepeheard Iesus Christ and setting vppe againe his cabbins in the which his poor famished young Kids may be fed and pastured to his honour glorie And because wee for our owne part haue done our duty so little in seeking after and digesting this holy foode and pasture let vs cry him mercy and craue of him grace and mercie 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 ninth verse 9 My Loue I compare thee vnto my couple of horses of one of the coches of Pharao 1 The happie estate of the Church re-established opposed to her desolation for which reestablishment euerie one ought to labour 2 In whome the fault lyeth that the Church is not reformed 3 The maske of false general councels discouered 4 The duetie of true Pastors and christian princes touching these delaies with an aunswere vnto the slaunders raised against those who haue sought to discharge their duetie in this behalfe 5 A summarie recital of the great defects committed in our time in this point of reformation 6 The ground of this similitude taken from a couple of horses of one of the coches of Pharao 7 How deare and precious this woorde of Loue ought to be vnto the spouse 8 In what sense this spouse is compared to a couple of goodly great horses in a coch 9 The crosse is properlie the triumphal chariot which is here spoken of 10 The Gospell is then despised when men enioie it with greatest freedome 11 An exhortation to doe the contrarie 12 Why the spouse is not compared to one horse but to a couple 13 The false ioynt-couple opposed to this of the spouse 14 A reprehension of wild and dissolute liuers who cannot endure the chek being coupled and yoked vnder the yoke of the Lord. WEE haue learned before a good lesson by the aunswere of the Bridegroome namely touching the certaine and infallible markes of the true Church to which wee must order and keepe our selues for to obtain saluation and consequently the true and only meanes of reforming the church being for a time by the negligence of some of the Pastors and by the wickednesse of false Doctors and teachers brought into verie badde estate After which reformation wel and throughly practised the goodlie and triumphant condition of the Church sette on foote againe is heere in most excellent sort paynted out vnto vs which we are diligently and earnestly to consider of This is then a point which men still at this daie debate and dispute and not without great reason if wee doe but looke on the extreme desolation whereunto the greatest part of Christendom is brought at this day 2 But what Men dispute thereof not to find anie remedie for it but cleane contrarie to hinder such as endeuour a reformation For the false Pastors cannot abide that anie maÌ„ should touch this point because of
heart bee on high where he looketh for vs and reacheth out his armes there to receiue vs and to make vs his coheirs companions with him of the kingdome of heauen with him I saie who hath loued vs so much and shal loue vs vnto the end And because that contrarie vnto our duety in this behalfe wee haue beene and yet are so slothfull and so giuen vnto the worlde and vnto our selues naie so rebellious towards him and vnthankful wee wil craue mercie at his handes as followeth Almighty God c. THE EIGHTEENTH SERMON Our helpe be in the name of God c. It is written as followeth in the second Chapter of the Canticle of Canticles the 5.6 and 7. verses 5 Cause my spirites to come vnto me with those flagons make mee a bed with those Apples for I faint or sound with loue 6 Let his left hand be vnder my head and let his right hand embrace me 7 Daughters of Ierusalem I charge you by the Roes and by the Hindes that ye stir not vp nor waken my loue vntil she please 1 The most perfect are not capable of the sweetenes of the meates of this banquet but we maie not haue lesse appetite for all this 2 A complaint against the contempt of this sweete and wholesome nourishment 3 The difference betweene that wine which is drawne out of the true vessels and that which is sower mustie poysoned as well olde as newe and from what tree the true apples which fetch our spirites againe vnto vs are gathered 4 The vertue and force which maketh our eating and drinking in this feast profitable vnto vs consisteth and resteth in God alone and the great abuse committed both in this poynt as also in doctrine and the sacramentes 5 Wherefore the spouse is not contented to be held vp with one of her Bridegroomes handes onely 6 We must by particular meditation digest the spirituall nourishment wee receiue in this banquet 7 Satan and his complices busie themselues in nothing more then to hinder this digestion but the Bridegroome holdeth them and brideleth them so far as pleaseth him 8 It is especially needeful that God represse those who trouble the repose and quiet of his spouse within 9 God wanteth no executioners of his iust iudgements especiall against the perturbers and troublers of his spouses repose and peace 10 After meditation we must awake and proceed to the practise of a christian life and touching great abuse committed in this behalfe 11 A conclusion touching the summe of that which is contained in this and in the sermon before WE haue left the spouse in the banquetting hall in the most wished estate she could desire now to hear her speak it seemeth the cleane contrarie seeing she speaketh as if shee were quite out of heart hauing lost al strength being brought as a man would saie vnto an vtter extremity We must therefore note that our infirmity and weaknesse is such and so great that cannot in truth suffer either ioie or sorrow if the one or the other surpasse our capacitie In such sort that as a man may die by hauing his heart ouerstraitned and locked vp with anguish and sorrowe so maie the like also happen vnto him if his hart bee ouermuch opened and enlarged with a suddain and ouer great ioy The like we see to come to passe in many places of the holy and sacred history that holy personages become for a time no better then deade men if the Lord appeare vnto them in anie vnaccustomable maiesty As the Apostle witnesseth saith that when it pleased God to make him to see things that cannot be told he knew not whether it were himselfe his spirit remaining within the body or were otherwise rauished out of himselfe 1. Cor. 12.2 Act. 22.17 And that the like hapned also vnto the prophets beeing filled with the spirit of God appeareth by that we reade 1. Sam. 19.24 The spouse therfore in this place being present at this banquet saith that the apprehension conceit of so great a fauour as well the sweetnes of the fruite of this Apple-tree as also the sauour of that drink shee drank in this bāquet maketh her to sound as beeing at the first not capable thereof Not that therefore shee had lost all appetite for contrariwise she calleth for that wine and for those Apples but as if shee desired that she might haue them in such sort as that thereby she might bee brought vnto herselfe againe whereas shee was not able to beare them in ouer great aboundaunce Cause therefore saith she my spirit to come againe vnto me by giuing me of that wine and making mee as it were a bed of those Apples by the odour whereof my spirites may be recreated as men are wont to doe vnto them who beginne to faint at heart to whom they giue not anie great quantity to eate or drinke but a droppe or two of wine or some other sweet thing to smell vnto to cause their spirites to come vnto them 2 And what shall I say touching this point but that it seemeth in a manner that there is no longer any Church in the world For euen in our time in which it hath pleased God not onely to set vp the hall of this banquet but also to leade vs in thither to offer vs this very same meat this very same drink after the most requisite sort of prouision that possibly may bee made where are those who insteede of apprehending so exceeding a bountie as to be therewith rauished voutsafe so much as to sit downe at table Or being sitten downe to eate and relish and to digest this meate with an eager stomacke hungrie appetite Nay rather on the contrary side doe we not as did the children of Israell who fell some to loathing the Manna which they could not at the first sufficiently praise commend The Lorde therefore of his mercy sharpen our appetite correct our tast make vs this true spouse of whom it is here spoken 3 Let vs note farther that it is not spoken here of all wine but of the wine of those vessels saith the spouse For there is a mingled wine such as the Pharisies gaue the people to drink There is also a vineger-wine a dead and turned-wine yea a poisoned wine as is that with which the great whore of Rome hath poisoned the kings nations Apoc. 17.2 to make them to raue and to rage as Ieremy also speaketh of that other Babylon Ier. 51.17 And therefore wee must take diligent heed we be not herein deceiued the world being ouer ful and now more then euer of such brewers and minglers of this wine that is to say of this word of God which ought to be sincerely and purely administred as the Apostle warneth vs proposing himselfe for an example 2. Cor. 2.17 warning elsewhere al the faithfull to proue all things and approue the good 1. Thess 5.21 We must therefore followe the example of
chamoise or gemps which is a beast more swift then the other without comparison of an incredible venterousnes and dexterity together to leape from cliffe to cliffe as if it were a beast that rather flieth as a man might saie then leapeth Behold then why it is saide that this Bridegroome running vnto his spouse quitteth the Mountaines and the hilles And what are these mountaines else but that which putteth a mid-wall as it were betweene God and vs to hinder him if it might bee from comming vnto vs and ioyning himselfe with vs Nowe there are two sortes of these mid-mountaines For first of all Satan and his complices doe what lieth in them to hinder that this bridegroome and this spouse should neuer see each the other leauing no kind of crueltie vnpractised nor anie kind of suttle craftie sly meanes vnattempted to worke this diuision and diuorse the which thing is verified throughout the whole sacred historie But to goe no farther for proofe hereof what hath beene doone in this behalfe in our time by Kinges and Emperours enchaunted and bewitched by that whoore of Rome by her slaues And what doth the worlde stil euerie daie Reade we ouer al the histories of the auncient persecutions no one excepted shal wee find the like vnto that which hath beene practised in our time For there is neither fire nor water nor aire nor earth which haue not al of them beene emploied to sucke the life of our poore brethren there is no kind of cruel death through which they haue not passed neither haue the handes of the hangmen onelie beene wearied with their slaughter but the people also haue been imployed to embrue themselues with the bloode of the poore meek and innocent without distinction of age or difference of sexe or anie priuilege of nature whatsoeuer this licenciousnesse hath beene permitted to anie that would die his handes red with innocent bloode not in time of warre and hostility but in the greatest appearance and confidence that might bee of peace and frindship As for all manner of sleightes and wiles hath there bin any one vnforgotten But what Could these impedimentes stay the Bridegroome and shut him as it were vp in heauen No But hee hath leaped ouer all this and though hee seemed to haue abandoned and forsaken those who are his yet was there neuer anie tempest wherin he reached them not foorth his hand and whereof the end and issue both in respect of them whom hee hath miraculouslie preserued and plucked foorth out of the bloodie handes of their enemies as also in regard of them whom hee hath vouchsafed this honor of finding their life before him in leesing of it before men hath not finallie turned vnto the confusion of the persecutors themselues some of them beeing presentlie punished others beeing set as a spectacle of Gods horrible iudgementes not outwardlie which is a false marke note but inwardlie dying as wickedlie as they liued others liuing still to this day for no other end but to be witnesses of gods infinit patience who giue them grace to acknowledge and amend their so great wickednes Yea but will some of these mockers and scorners of which the world is ful fraught at this daie saie It is now too late I answere and that without all sophistication taking the woords as we ought to take them that to come late is not to bestow a long time in comming but more time then should bee bestowed The sunne commeth not vnto his point and period but after twelue monethes shal we saie that he is too late therfore in ruling the seasons of the yeare Yea verily if we wil be wiser herein then God but men of vnderstanding and reason and such as knowe that the Lorde hath ordered and ruled the motions of the heauens with a wisedom in no point impeachable such as preacheth the glorie of God vnto al the world as it is declared in the 19. Psal and elswhere iudge otherwise And who maie then be suffred to saie that the Lord who hath made the times and seasons for the good the bad according as it is said Genes 8.22 hath not also bounded the gouernment of his house and dwelling place which is the Church The Prophet is not of this opinion Psal 145.10 Let vs therefore knowe and holde this for an irrefragable point and vndeniable and altogether resolued vpon according vnto that which Saint Peter teacheth vs 2. Pet. 3.9 that the Lorde is neuer late or slacke in comming that is to saie faileth not to come at the point yea and that leaping ouer all that which might seeme to slack staie his comming but it is hee which hath made the time and who measureth it in such sort as it best appertaineth which measuring of his a man can no more reasonablie finde fault withal then if he should blame the sunne for not rising at night or at noone 7 But al this which we haue said touching these mountaines hils is not the principal as being a thing easie to be vnderstood that there is neither force nor subtilty which caÌ„ hinder or withhold the almighty so much as a momeÌ„t of time But know you what these great terrible mountains are which stand so high betweene god vs They are our sins they are our iniquities they are our wickednesses which indeed separate and diuide vs from God Esaie 59.2 And herein wee must take heede howe wee flatter or sooth our selues For truly these sinnes of ours these transgressions of ours these wicked impieties of ours are growen and heaped vp from time to time into huge and great mountaines before the face of the euerliuing And what hath the Lord alwaies done Hath he not trauersed these mountaines to take pitty vpon his chosen and elect What huge mountaine was the sinne of Adam what mighty rocke raised betweene God and the woorlde was that confusion which brought the deluge vpon the woorld If wee passe farther in considering of the time vnder and after the lawe what else shall wee find then that which Daniel in that most excellent praier of his acknowledgeth and confesseth Dan. 9.4 In the meane time what hath the Bridegroome done Adam and Eue in whom this spouse which was and shall be vntill the number of the elect be accomplished was then wholie as it were comprised had no sooner cast away vndon themselues but this bridegroome hasted ouer the mountaine to remedy the matter The very night that the fower hundred years were expired ended he brought his people out of Aegypt shaking the heauens and the earth at their departure Exod. 3.8 and 12.41 The like did hee pâ—â—cisely at the end of seuentie yeares and stayed not a moment beyond to deliuer his people out of the captiuitie of Babylon For the Lorde is true in his promises not in part but in all and through al. Are we assaulted of any enimy He is straight way by vs with armes in hand to defend vs
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
that in this life which the Apostle Saint Paul 1. Cor. 15.45 maketh to consist of a liuing soul man had receiued neither hurt nor chaunge but had beene maintained and continued therein so long as it had pleased God But man hauing so wretchedlie and carelesly offended God did most iustlie enthrall and make himselfe subiect vnto death Rom. 5.12 and thereupon haue entred all the disorders and confusions by which death hath beene caused aswel within men as without among the which wee are to account among the principal causes the chaunging of the seasons through which there happen these coldes and heates moistures and droughs which are as it were so manie preachers of the sinnes of man and so manie executioners of the iust condemnation of him This notwithstanding it is a marueilous naie an infinite grace fauor that the Lord hath so ruled this vnrulinesse so ordered this disorder signified by Moses where hee saith that God beeing prouoked by the sinne of man cursed the earth Gen. 3.17 that for all this the woorld is maintained and continued by a reciprocal and enterchangeable succession of foure seasons which is reckoned vp for a speciall fauour vnto mankind after the deluge Gen. 8.22 the sharpnes of the winter being bounded with the sweete and gracious spring-time as if death were chased away by life the parching heat deaded by the tēperature of the autumn-time according as the sunne accompanied with light and with heat commeth near or goeth farther from vs a work of God maruailouslie nay infinitly admirable 2 Now if this visible woorlde and which tendeth vnto his ende and terme bee subiect to such varieties of years seasons moneths and daies the other worlde which is spirituall albeit it tend vnto immortality is yet more turning wheeling not on two stars which the Astronomers call Poles but vpon the wheele of Gods prouidence conducting this other woorld by the springs of a motion altogether secret and vnknowen vnto vs except it be so far as it please God to make vs more particularlie to knowe and perceiue them I vnderstand by this other world him whose sinnes are taken awaie by the Lambe Ioh. 1.29 him for whom the father gaue his sonne Ioh. 3.16 and who is opposed vnto him for whom Iesus Christ saith that hee praieth not Ioh. 17.9 and from whom also wee are seuered Ioh. 17.16 In a worde it is the Church that is here spoken of and which hath so long as it continueth here belowe her spring-time and her sommer her autumne her winter not ruled by the course of the starres but as I haue said by a speciall motion of him who hath made the heauens and the earth to beginne and ende where and how far and in what sort it pleaseth God Neither is it therefore to bee said that the Church beeing composed of men passeth not through the colde and heat of this lower and elementarie world and by the effectes which follow thereof as are barrennes famines plagues and other inconueniences nay that sometimes it suffereth not in these things more then others as this argument is handled at large Ps 73. yet notwithstanding this naturall disposition of seasons is not it whereby wee must iudge the seasons of the Church because her spring time is often in the greatest and sharpest winter of others and contrariwise that which is the spring-time to others is vnto her the most rough and tempestuous winter For shee hath her sunne by her selfe the approching whereof with a milde and quickning heate not parching or scorching bringeth her alwaies a most pleasant spring-time for her better sowing budding florishing afterward a tēperat sūmer for the bringing forth of her fruit after that a goodlie autumn to gather it in his ripenesse finally a good winter for the enioying thereof and preparing of another seede Contrariwise when this sunne withdraweth it selfe or distributeth not the influence of his light and heate as the necessities require there are no good times of sowing or of haruest or of vintage but a general barrainnes and mortal famine in a word a perpetual winter that a man cannot see so much as one greene leafe though all the woorlde besides bee in great good health and tranquillitie with plentie and abundance of al dainties and delicacies This sunne is this Bridegroome that sunne of righteousnesse who carrieth health vpon his wings Malac. 4.2 that braunch of light or daie-spring from on high Zach. 3.8 Luke 1.78 lightenning them whom hee found in the shadow of death Esai 9.2 and shining on his Ierusalem Esaie 60.1.2 And because that this is by the order which he hath established that this world of his is gouerned I meane by the sincere preaching of his word and the administration of his sacramentes accompanied with the efficacie of his holie spirite according as the sunne drawing neare or going farther off appeareth vnto the worlde we must necessarilie conclude that according as this holie ministerie hath his force or is depriued of it whether it be for a time eclypsed or whether it cast forth his beams mightily but mē loue darknes stil more then this light in such sort that litle effect thereof appeareth it is vpon this diuersitie and difference wee must iudge of the good and faire weather or of the il and hard time of the Church not according vnto the outward either prosperitie or aduersitie of this worlde belowe Notwithstanding when it so pleaseth God the sunne of the Church and the sunne of this world meet to cherish it in al kind of sortes as sometimes on the contrarie both of them are withdrawen together to bring on it a marueilous rough and as it were a deadlie winter 3 Examples hereof are sowen throughout the sacred histories and appeare yet most clearly in our time but I wil content my selfe with the allegation of a few notable examples vnto the which Salomon himselfe might seem to haue had an especiall regard I say then that if euer the Church enioyed a goodly and faire time of weather it was vnder Iosua and the gouernours of that time the people beeing planted together with the seruice of God most triumphantly in the land of promise as appeareth by that which is written in Iosu 24.35 Afterwarde for al the time of the Iudges vntill Samuel if it had one faire day it had an whole yeare of stormy weather and tempestes And what a witnter was that time in the which the Arke of the couenant was taken captiue Silo ruined briefly all brought into an vtter confusion God draue away afterwarde this storme of fowle weather by his Samuel who also reformed the schooles of the Prophets But this sun-shine was scarcely appeared when horrible darckenesse was brought in by Saul the Priests themselues beeing massacred sorcerers and southsaiers set vp and restored and the people exposed to ignominie among their enimies beeing as a body without an head vntill that Dauid not without grieuous rough stormes being made king by
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
Where was he brought vp and nourished In a poore Carpenters house Mar. 6.3 in the cittie of Nazareth built also vpon a rock Luk. 4.29 a cittie of so small reckoning and account that it is demaunded whether any good thing can come from thence Ioh. 1.4 driuen thence whither must hee retire himselfe Vnto the rocke of Capernaum Luk. 4.31 and 10.15 not hauing a place where to rest his heade Luk. 9.58 finally whither was he caried to be crucified Vnto the mount of sculs otherwise called Caluarie And where was hee laid after his death In a caue hewen out of a rocke Luk. 23.53 Thus you see how the Bridegroome himselfe during the time of his life here belowe did nothing els but fly as a man would say from rocke to rocke vntill he were flowne againe into heauen This is also the way which all the Apostles haue walked and the whole Church truely Apostolicke being in this world as wayfarers and wanderers hither and thither 2. Cor. 6.5 and Heb. 11.38 the same being foretold euen vnto the last time Apoc. 12.14 5 Such was the condition of the ancient Church namely of that of Rome vntil the time of Syluester vnder Constantine the Great since which time this doue which kept herselfe before vntil this time in holes and corners finding afterwarde the spring of the meddowe so pleasant and sweete and so falling there asleepe the rauening and vnclean birds are come nestled in her place and disguising themselues at first into Doues and pigeons haue so flattered and enchaunted the Romane Eagle that finally the great puttocke of Rome hath seased on the Eagles crowne and charged himselfe with three decking himselfe with the Eagles feathers and namely with the capitall citty of the Empire so that at this day the rest must doe homage vnto this beast And this is the reason why this Image of the Romane Empire which is the whore sitting vpon the seuen hilles of Rome succeeding this beast whose Image she is called being of the same nature tendeth vnto the same end vsing stil the same trade of ruining the doue-houses and driuing away the poore feareful doues of the Lorde with fire sword yea thrusting the fire into their smal culuer holes as shee hath alwaies doone and yet doth vnto this day But what The Lord hath limited the seasons of the winter as wee see he hath doone by continual experience yea breaketh off suddenly the course of the stormes and tempestes as it is saide Psal 65.8 and as he practised the same sensiblie Matth. 8.26 I speake this especially for vs in this place which a man maie truely call a small nest placed in these cragges and mountains which hath serued and yet serueth for an harbour of poore fugitiue doues which hath beene by a singuler and more then admirable goodnes and mercy of God preserued and that by euident apparant miracles against al the enterprises which satan and his complices could hitherto deuise for which so great a benefit of his God giue vs grace to be thankefull both in word and deede 6 But to goe on let vs note that this Bridegrome saith not that this Doue is retired into the holes of the rocks but of the rocke as of a certaine rocke and no other For it is for them of this woorld to retire themselues heere and there at euerie iut they haue in time of aduersity keeping neither waie nor foot-path as we see how the superstitious haue euery one his saint and euerie one his deuotion apart but the children of God haue but one rock and refuge to which they wholie betake themselues according vnto the stile which Dauid customarily vseth in his Psalmes and therefore faile not at anie time to bee in safety Contrarie the vnfaithful ones and enemies of God find themselues deceiued of their imagined helps when the iudgement of God falleth on them and pursueth them and therefore cry in the daie of wrath vnto the hils and saie Fall vpon vs and hide vs from the face of him which sitteth vpon the throne Apocal. 6.15 So did the fiue kings of Canaā hide themselues in a caue but it was to haue their reward which they deserued Iosua 10.16 the Lord therefore who is on high in the heauens is the refuge hiding place of his this spouse euen here below on earth where she is yet a pilgrime wanderer findeth alwaies some place of retire harbor in the hardest times in the assembly of saints whersoeuer they keep though they be but two or three Mat. 18.20 Luk. 17. 37. how euer men seek to bring her low yet shee alwaies lifteth vp her head on high not of pride as did the Pharisee Luk. 18.14 but of an assuraunce which is giuen her by the meanes of that grace which is shewed her whereby shee taketh courage and defieth all her aduersaries and whatsoeuer incomberaunces are laid before her Rom. 8.30 and Heb 4 16. naie which is more shee taketh occasion by those assaultes which are giuen her to raise her selfe vp vnto God to make her profit by them Rom. 5.3 which the Bridegroomes wordes doe also shew vs when he saith that his Doue keepeth her selfe in the corners not of the descent but of the ascent and staires of the rocke although that in diuerse respectes the side of a mountaine hath his pitchings mounting and descending 7 But let vs heare what the Bridegroome doth farther demaund Shew me heere saith he thy face and let me heare thy voice that is to saie let me heare thee and see thee And what meaneth this The Lorde who seeth all thinges and knoweth the verie thoughtes and that before they are conceiued and who heareth the wordes before they be pronounced Psal 139.4 the onely searcher of the heart Ier. 10. and whose eies are specially vpon this Doue Psal 34.6 is hee absent from her No in no wise but the Lord doth as a good woorkeman who hauing made some goodlie and curious peece of worke although he that made it hath no neede to enquire of what or how it is made taketh a pleasure notwithstanding to viewe and contemplat yea to praise and admire it And therefore it is also said in the historie of the creation of the woorld that the Creatour tooke a viewe of his work finding it to be good blessed it Now is there a more goodlie peece of woorke heere below after him who hath receiued the spirite without measure and who is the head of his spouse then is the Church regenerated and reformed and as it were fashioned anew vpon the patterne it selfe the sonne of God into which shee is incorporated to be altogether spiritual in him not to be a peece of worke without sense or motion but Iesus Christ putting into her heart that which shee ought to beleeue and in her mouth that which she ought to speake Phil. 1.19 Psal 40.4 Esai 57.19 and Psal 51.17 as this high mysterie is most amply declared
skipping from cliffe to cliffe this appellation I say together with the zeale wherewith this spouse is moued desiring there might be no difficulty which might hinder the arriuall comming of this Bridegroome more neare vnto vs doth represent vnto vs the heauens which shee attendeth and looketh for not so euen and so fairely polished as they seeme vnto vs in faire cleare weather but as they shew sometimes crancked and entercut with mighty heapes of cloudes which a man would take to be so many mountaines and rockes ful of the strangest cragges and downe-falles a man can imagine in somuch as Esay seemeth to giue vs a most plaine and cleare expositiō of this place when he saith O that thou wouldest cleaue the heauens and come downe The spouse therefore wisheth and desireth that as these beastes are not hindered any whit at all by any cragges or downe-falles of the rocks to descend go whither they will the Bridegroome should also in like maner iumpe as it were from cloude to cloude to approch neare vnto her But particularly this exceeding great secret more then incomprehensible vnto any creature whatsoeuer namely that the sonne who thought it no robberie to aequall himselfe with the Father being truly such as God is to wit verie God hath taken on him the forme of a seruant and humbled himselfe to the death euen the death of the Crosse this I say is as it were indeede to cleaue the heauens to descend into the lowest parts of the earth Philip. 2.6 Ephes 4.9 and 5.32 And indeede a declaration thereof was giuen and represented vnto Iohn Baptist at the baptisme of Christ who law the heauens cleft and opened and the spirit of God to descend in the forme of a Doue vpon Iesus Christ And if we had rather seeke after these mountaines and steepe places here belowe we may say that seeing our sinnes are they which put a diuision betweene God and vs the spouse praieth the Bridegroome in this place to drawe the nearer vnto vs not to respect these hindrāces which are as it were high Mountaines between him and vs but to doe as these chamoyse and roebuckes doe which vault and bound ouer the rockes how high soeuer they be 14 Nowe to conclude as the auncient Church hauing the gages pledges of this spiritual marriage whereby they were partakers of all his blessinges praieth the Bridegroome and beseecheth him to approch yet nearer vnto her and in person causing the shadowes and figures of the auncient couenant to vanish awaie and depart so wee who are fallen into this happie time in which this Bridegroome hath manifested himselfe in flesh and most clearely reuealed the light of saluation respecting notwithstanding the full and entire effect and accomplishment of his promises vnto his later comming ought the nearer we drawe vnto it the more feruently and earnestly pray that his kingdome come quicklie that in the meane time he kindle more more in our harts a true and ardent desire of yeelding him all maner of obedience inspiring most especially with his holy spirite both the Magistrates and the ministers couragiously to proceed in that businesse which is committed vnto them to purge the vineyard of the Lorde and to rid it of all them who may in generall or particular wast and destroy it blessing vs al more and more from an high to his honor and glorie Amen THE END OF THE SERMONS VPON THE SECOND CHAPTER THE XXIII 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 first verse 1 By night in my bed I sought him whō my soule loueth I sought him but I found him not 1 The spouse by falling asleepe in her chiefest peace tranquillity is the cause of her own desolation 2 The Bridegroome notwithstanding leaueth not to awake her in his time and the great difference which is betweene this awaking and that which proceedeth from the biting of sin 3 The faults committed in the seeking after the Bridegroome which is the cause why hee is not found by such seeking after 4 The greatest blessings of God both temporall and spirituall by ill vsing of them become the instrumentes of mans ruine and destruction 5 Application of this doctrine to such as are asleepe in our time 6 An other kinde of sleepe which turneth often times into an incureable lethargie 7 The resolution wee ought to make touching the pointes which are at this day controuersed in Christendome in the matter of religion 8 An answere vnto them who say that we sel Paradise verie good cheape 9 We must rise out of our bed to finde this Bridegroome 10 The conclusion of this matter with an exhortation for the through practise of this doctrine WEE haue in the Chapter going before vnderstoode and seene the sweete and gracious behauiour of the Bridegrome in caressing and entertaining of his spouse and reposing of her in a most happie rest looking for still notwithstanding and expecting another more near arriuall comming of his namelie then when hee should come as the Sunne rising from on high to giue light vnto the woorld and when the figures and shadowes of the Law should haue an end as it is saide Esai 9.2 and by Zacharie yet more expreslie in that excellent Canticle or Song of his It seemed then that all went the best that might be in the woorld the temple of the Lord beeing perfected and ended with so great magnificencie al that seruice so well established and the state of the kingdome so wisely gouerned and administred by Salomon And indeed we may and ought to saie that the Church was then maruailous goodlie and glittering and al the people in exceeding great quiet and peace The same may likewise bee saide of the estate of the Church in the time of Iosua the people beeing brought as it were into the rest of the Lord as himself speaketh Psal 95.11 But what This endured not long as it was also foretolde by Moses Deut. 32.15 which thing is heere in this place described or rather most diuinely painted forth vnto vs containing doctrine altogether necessary for our time that we be not deceiued to the endamaging of our own saluatiō For the church of god is fallen frō age to age into that miserable estate whereof mention is made Mat. 13.13.25 by beeing by little litle brought into an heauie slumber by her ouer great ease in such sort that while shee is asleepe the enemie hath set vp his seate and prepared it as he would in the verie midst of the house of God as the Apostle foretolde it 2. Thess 2.4.5 and so on And when at this daie the Lorde would awake her the most part haue such bleare eies that they cannot nor wil not open them others are in so deepe a slumber that though they bee waked with neuer so great strokes of the whip yet they lay their head downe againe vpon
sowed and encreased her filthy manners in al the quarters of the world others of which sort are these masse-mungers cōfessors graund amners make open profession of being baudes stewards of the house clearks of the kitchin yeomen of the horse to haue a soupe at their maisters broth brewes In the meane time the poore vicars must trudge about and watch that is to saie must barke bay daie and night at the parchment and make sale of their merchandize for the quick and the dead which they haue taken to farme to sel againe as well as they maie to bee sauers themselues how euer the poore sheepe paie for it to him that offereth most and out-biddeth the rest paying the woorld againe with Christmas-carols and prouiding especially for this that no other wolue catch their sheepe And thus you see howe the Lords sheepefolde is guided by them who cal themselues the chiefe pillers of the Catholique Church and maintainers of diuine seruice For which thinges I report me to that which heauen and the verie conscience of euery one which hath any at al can witnes to iudge whether I slaunder them in speaking thus of them or no. Others are after another sort disguized all of them hauing this one thing in common that they are nothing lesse thē that they appear without for to be I mean true Pastors but deceiue after diuerse sortes both themselues and others Some make nothing else but a mockerie of them who make reckoning of them beeing no other within then meere Atheists others are poor superstitious ones abused abusing others thinking to appease the fire of the wrath of god by their inuentions deuotions sparing neither body nor soul which they torment not of whom the Apostle speaketh Coloss 2.22.23 And this is properly of those two last sorts of gardiens that the spouse here speaketh whom a man shal find to busie from mattins to vespers a mūbling their crucifixe besides their ordinarie deuotions some of them of a meere hypocrisie others of zeale without knowledge albeit when there is any question of persecuting the Church we maie then truely saie that there is neuer a one of these asleep but they al forget for a time their ordinarie traine altogether to catch and entrap as many seely sheepe as seeke to flie and escape their talants as did the great councel of Ierusalem who watched al night long to take Iesus Christ and to frame his enditement when Saint Peter himself and his companions could not keepe themselues waking This is not al then to watch for the Diuel watcheth also as do they also whom he setteth a worke But wee must keepe watch and ward to a good end for they are of al others the most daungerous who are most diligent and expert men to doe euil 2 But let vs leaue these merchandizers of soules and such as make trafique of poore seely consciences and come wee now vnto that which the spouse here saith Which is in summe thus much that beeing past a little this watch shee found her beloued whom shee neuer left vntill shee had brought him home to her mothers house yea to her mothers owne chamber whereupon we are to reiterate that which we haue aboue already noted namely that when the Lord maketh vs to seeke him by recoiling as it were and drawing backe from vs hee doth it not therefore that hee would frustrate that desire which he first formed in the hearts of such as are his but because hee would by that meanes sharpen their diligence and cause vs to esteeme so much the more of him when wee haue found him beeing an ordinarie thing with men to contemne that which they came light by whereof we haue stil daily experience For if himselfe seeketh after the sheepe which is straied Psal 119.176 Luk. 15.4 if he ran after Adam when Adam fled Gen. 3.9 if hee cause himselfe to bee found of them which seeke him not Esai 65. how will he neglect the perseuerance of them who seeke after him 3 What excuse then shal our temporizers at this day haue who albeit they be in their consciences cōuicted expect notwithstanding some of them the resolution and determination of a general councel to bee resolued others some assurance of peace before they wil shew themselues and returne vnto the flock But if the doore bee shut in the meane time who wil open it Mat. 25.10 Esa 22.2 If the time which serued to finde him be lost who wil assure vs we shal find him againe Matth. 25.10 Ioh. 12.10 Esai 55.6 But saie these kindes of people some I am no cleark Desire therefore and labour to be one For why hath God bestowed a reasonable soule vnderstanding vpō thee Come thou therefore vnto him who hath made the eies who giueth eies vnto thē which haue none Psa 140.8 know that thou art blind thou hast already receiued a good beginning of light Ioh. 9.39 Others saie they cānot tel what to do there are so manie contrarie opinions among the Doctors and teachers themselues The like mought they haue said who followed Iesus Christ when the people were diuided into Pharisees Sadduces Essenians Nazarites Herodians Samaritanes What must we do then That which the spouse here teacheth vs. We must take a good and holy courage vnto vs and goe farther For in the end we shal meete with Iesus Christ But wil he descend visible from heauen to make himselfe to be seene No for hee hath alreadie descended and hath withdrawen himselfe vp againe into heauen vntill the latter daie in respect of his corporall presence yet notwithstanding hee continueth with his by his quickening power to the end and consummation of the world But where is he in a word Verily there whither he sendeth vs namely in his scriptures as wee declared at large the last Thursdaie which aunswere Abraham also made vnto that rich damned wretch Luk. 16.29 And we must trulie confesse that we haue herein a great aduantage aboue this spouse considering the time when she spake thus the light of the Scriptures or writings of the Apostles being farre greater without comparison then that of the Prophets as is most amply set downe vnto vs and declared in the Epistle to the Hebrewes and by the similitude of the body and of the shadowe which the Apostle vseth Coloss 2.17 But they reply again say euerie one we heare dispute alleageth the Scriptures for himselfe what shall we then doe hereupon Mary first looke diligently vnto this whether it be true that euerie one alleageth the Scriptures For if I should say that a great number of lies forgeries may be found in the writings of our aduersaries alleaging most falsely for Scripture that which is no more found in anie booke of the Bible then Paradise is in Hell I should not lie at all Secondly we must note that they are no lesse false-saiers then the rest who for proofe of their doctrine alleage any other testimonies ouer and besides
him Now the temporal gifts blessings which god bestoweth vpon his Church are a smal thing in comparison of the spiritual treasure which is proper vnto her although whosoeuer offendeth the children of God euen in these they shall haue the worst the Lorde himselfe hauing giuen this charge Touch not mine annointed Psalm 105.15 So that no sacrilegious person no not among the Paynims and worshippers of false Gods had euer his wickednesse vnreuenged and Aegypt and Babylon caried not farre the outrages they committed against the people of God In a woord it is not without cause that the head speaking of his members cryed from heauen Saul Saul why persecutest thou me Act. 9.4 But heere the matter concerneth spirituall blessinges and the proper and peculiar treasure of the Church namelie the enioying of the Bridegroome in his woord and the gouernment of his house Pharao woulde needes seeke to hinder the children of Israel from this blessing first simplie afterwarde by certaine conditions Wee see what it cost him The Assyrians and Chaldaeans who ruined the Temple and destroyed the Cittie fared no better So sped the Kinges of Persia who hindered the building of the Temple Contrariwise God blessed in carnall and woorldly things Alexander the great who bare himselfe otherwise how ambitious a Paynim so euer he were His successours the Kinges both of Syria and of AEgypt maie serue vs for example heerein both on the one side and on the other according as they fauoured with al peace and tranquillitie this mutuall repose of this Bridegroome and spouse or otherwise endeuoured to hinder it Those two Romane Captaynes Crassus and Pompee who were the first which spoyled the Temple of God although it were then most vilanouslie polluted by the gardiens and keepers of it themselues perished so exemplarilie and wretchedlie that hee is blinde who perceiueth it not The third who was Titus escaped no better And the Romane empire when God had serued himselfe with it to reuenge the vnthankfulnesse of his people making warre against this spouse neuer ceased since to bee the executioner and hang-man of itselfe vntil it fell in peeces 2 The beast mowled and fashioned vpon this Empyre against which monster wee are still in combate at this daie wil saie as much against vs putting her selfe in the place of this spouse But wee haue two peremptorie replies against them The one that all histories make contrarie proofe heereof if wee iudge thereof not by the beginning of a false prosperity but by the issue and ende of houses and families which haue fauoured this beast on whom the horrible iudgement of god hath finally bin brought The other that by the iust permission of God the prince of this world must keep some promise with his seruantes whom he telleth euery daie shewing them the kingdomes of this world Al these wil I giue you if you wil fal downe and worship me and therefore they contrarie to that which Christ aunswered him Matth. 4.9 take him at his woord and become his seruantes But such a master faileth not in the end to pay such seruants their wages And if we haue but eies to see the examples of our time which haue been shewed vpon the greatest of Christendome both in the East Weast North and South wee shall not neede to search anie auncient recordes for this matter Such is then this gallaunt and holie confidence of the spouse to braue her enemies in whose person the Apostle speaking wee see how hee dealt with Elymas Act. 13.10 howe he defieth all creatures high middle lowe Rom. 8.37 how hee beareth downe euerie high thing which presumeth to make head against God 2. Corinth 10.5 And indeede what power is there of any monarcke whatsoeuer which can vaunt of this promise Whatsoeuer you bind on earth shall bee bound in heauen Matth. 6.19 Vnderstand it not of one alone no not of Saint Peter himselfe but of the Church Matth. 18.17 and 1. Corinth 5.4 and of the true Church not exceeding the limites of her commission and established by him who is her garder and defender 3 It followeth in our text What is she that mounteth vp out of the desert like palmes of smoke Whereupon a man maie first of all demaund what personage is brought in in this place Some thinke that these are the Daughters of Ierusalem vnto whom this charge was giuen but there is no reason of this It is therefore the Bridegroome which speaketh discoursing and talking with his spouse in her Mothers Chamber and magnifieng with her the graces and blessings which himselfe had bestowed on her And this very changing of the person namely that he turneth his speech so as if he spake to a third person although hee spake to her herselfe hath a marueilous grace Neither must we take this for a question or demaund as if the Bridegroome asked and enquired after one which hee knewe not but we must take it as a kinde of admiration touching the goodly comelines and grace of this spouse He compareth her therefore vnto a pillar which is high and streight as were the palmes or date trees of that countrie a pillar Isay of a vapour or fume mounting countermount from the mountaines of the desert or wildernesse which vapour hee also saith to proceed from hence that the spouse is so perfumed with al sortes of excellent odors that the fume thereof mounteth as I may say vp vnto heauen whereof wee shal speake anon Such thē is this cōparison which seemeth to haue beene borowed from this that a multitude marching together and comming from any place resembleth as it were a clowde as the Apostle speaketh Heb. 12.1 For how euer this spouse be brought in speaking in this Canticle as it were one person onely it hindereth not for all that but that the whole company of the faithfull and beleeuing be vnderstood by her person ioyned together notwithstanding in one bodie and quickened by one and the same spirit as it is described vnto vs Act. 4.32 4 And if hereupon any man demaund wherefore there is here mentiō made of the desert I answere that it is in respect of the first beginning of this people which before their iourneying into the desert was but one family and began first to be a people in the wildernesse where god ordained thē a maner of policie and common-weale and gaue them a forme of a people neither are we to stay our selues on this desert of Arabia namely that of Sinay and Pharan For to speak in a more generality the Church being chosen out of the midst of the world not onely in respect of that time but from age to age according as some die and others succeede them shee was indeed drawen and is yet euery day drawen out of the most horrible hideous deserts that cā be in nature in consideration whereof Iosua warneth the people to remember that Abraham himselfe Thare were takē drawen out of the desert of Idolatry Iosu 24.2 which
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
vsed and so il handled as it was he would not onely haue it to be vnharnished as I said before but also vnpinned disioynted and pulled asunder but yet so that the peeces remained soūd good as indeed in his good time he set it together againe that by the appointment ordinance of the Kings themselues otherwise his enemies and successors of them who had pulled it in peeces If hereupon a man reply vnto mee the seruitude of the people of God I confesse it for they had wel deserued it but I adde that during this verie captiuity beholde the people how captiue and prisoner-like soeuer they were gouernour of Babylon in great authority in the person of Daniel beholde the royal edictes for the worshipping of the God of Daniel beholde the tyrant himselfe brought to feede among the brute beastes behold Babylon it selfe captiue and the people of god restored restablished with great priuileges restitution of their holy vessels And what afterward Is not this that King who beate downe the Kings of Syria and of AEgypt though sometime he had giuen them an entrance euen into his house there to take them and entrap them 7 And if we passe yet farther wee shal see that it was then then I saie indeede that this great King shewed his infinit dilection and loue towardes his Ierusalem that which went before being nothing else but the pledges as it were of the fiansailes when he set vp this Coch of his in Ierusalem which with an incredible swiftnesse passed from East to West and from North to South by the mighty and impetuous winde of his mouth represented on the daie of Pentecost by two thinges most swift and light and of most suddaine effect namely by a mighty and violent rushing wind and by fire in the similitude and likenesse of tounges And this is indeede the time when both the mighty power and more then cordial affection of the King of this Coch trained indeed vpon the winges of the foure windes appeared hauing beaten downe that great mount of the Romane Monarchie and blowing now to ruine and ouerthrow the beast moulded vpon this pattern and seated in the Temple of God vpon the very same seuen hils For the declaring of which things in particular it is not one sermon nay the life of many men one after another can serue 8 Onely I wil saie that this second Coch not new in it selfe but spiritual in asmuch as it was figured by the first beeing externall and grosse according vnto the time beeing fallen after certaine ages into most wicked handes and most wickedlie and vilely conducted hath beene harnished againe in our time and restored vnto his former estate hauing trauersed as stil it doth trauerse a great part of the world with terrible iuts but so guided by him which is in heauen and keepeth vp the wheeles thereof without forsaking them that God bee thanked therefore the greatest mightiest who endeuoured with al their force to staie the course of it haue serued for litter being beaten downe and trampled vnder it and if there haue beene anie who through the violence of such shogginges are leapt out of the Coch it hath beene to flie vp on high whither this Coch leadeth al it carieth causing them to leaue only their case on earth aswell to serue for a reproch and perpetuall remorse of conscience vnto some as to leaue vnto others an example of firme and inuincible constancie And seeing that God hath bestowed this grace vpō vs my brethren yea continued so long a time as to haue set vp his Coch amongst vs also to haue receiued vs into it as it were out of all the countries of the woorld let vs be heedefull to behaue our selues as it becommeth vs that we bee neuer cast out of it and to pray vnto God with Dauid Psal 23.6 and 27 4. that we maie continue in it al the time of our life and that hee wil there entertaine vs with his fauour vntil that latter daie in which wee shal be carried vp on high there to raigne with him eternally 1. Thess 4.17 Amen Almighty God c. THE XXIX 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 11. verse 11 Daughters of Syon come forth and behold this King Salomon with the crowne with which his mother crowned him in the daie of his espousailes and the gladnes of his heart 1 The knowledge of the true Iesus Christ and of the true Church is requisit vnto saluation and the one must teach vs the other 2 The true Church insteede of busieng her mind on her selfe giueth herselfe wholie to the praising of her Bridegrome to lead al the world vnto him 3 Al they which are in the Church are not therefore of the Church and there is found a false Catholique Church too in the midst of the true 4 A man must first goe out of himselfe to contemplate this King 5 Secondlie he must goe out of Syon it selfe when the King is parted thence that Babylon hath there set vp her banner 6 A man must goe foorth but it is to find and contemplate this King 7 It is another thing to contemplate this King then simply to looke on and beholde him and howe this contemplation hath beene alwaies entirelie spirituall the spirit notwithstanding being instructed by the hearing of the woorde and by the sight of the Sacraments 8 Whereunto and to whom the sensuall contemplation of the presence of this king being in the world serueth 9 Certaine testimonies that we should not nor must not seeke after the bodilie presence of this King on earth since the time he is ascended the heauens 10 A conclusion of this doctrine teaching vs where and how wee must contemplate this King 11 An opposition and refutation of the doctrine contrarie to this truth 12 An exhortation better to contemplate and serue this King then men haue done 13 This King is souerain spiritual eternall deliuering ouer to no creature the authoritie of imposing Lawes on the conscience nor to noting that which men are to doe concerning his seruice nor touching that which wee must beleeue vnto saluation 14 What the commission is both of the spirituall officers and Christian Magistrates of this King 15 High treason committed against this King with aunswere to the obiections of the same 16 An exhortation to contemplate and knowe this great King and Sauiour THAT which we haue already learned as wel of the matter as of the building and adorning of the Coche Royall ought to cause vs to acknowledge the excellency thereof But yet we must confesse that that which is within is a great deale more faire I meane first of al this King and afterward the Queene the excellencie of whom is painted foorth vnto vs namely that of the King by the mouth of the Queen and that of the Queene by the mouth of
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
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