in that excellent Psal 119. and Psal 1.2 And herein committed Saint Peter a very great fault by and by after he had made that excellent confession of faith by reason whereof he was called Cephas that is a stone or rock when hee would needes bee medling in counsailing his maister for which cause hee was called Satan and had it said vnto him Goe behind me thou vnderstandest not the thinges of God but the things which are of men Afterwarde Iesus Christ addeth If anie man wil come after me let him renounce himselfe take vp his crosse and follow me And therefore to conclude if we wil be Christians we may not go before Iesus Christ but we must follow 9 The spouse addeth The king hauing brought vs into his priuy chambers we wil be cheerful merrie Declaring by these words that she is indeed the true Church cheering her selfe so greatly with that which notwithstanding yet shee sawe not but in part 1. Cor. 13.12 but holding herselfe so assured of the rest for which she hath so sure pleadges 2. Cor. 1.22 that it seemeth her she is as it were already placed in heauenly places Eph. 2.6 according to the example of the Prophet crying out Psal 84. O eternal God of hostes how are thy tabernacles to be desired as he also wisheth and longeth after them most feruently Ps 42. and reioyceth himselfe herein Psal 133. speaking of the shadowes the bodie and substaunce of which are in Iesus Christ The secret chambers therefore of him who is here called the king and is so indeede according to the ordinaunce of the father which no man can breake or infringe Psal 2.6 are first of all the reuelations of the secrets of God touching our saluation in Iesus Christ by the mouth of his Prophets which wee may call the porch or fore-chamber vnto the pallace of heauen into the which the Saintes and holy men beeing brought before the manifesting of the Lorde in fleshe haue seene and as it were saluted the promises a farre off Hebr. 11.13 looking in into the holie court thorough the vaile for the which vision and sight it is said by the Lord that Abraham reioysed Ioh. 8.56 So doth the spouse also in this place declaring notwithstanding that shee looketh for some better thing namely that which is called The great secret of piety and Godlines that her beloued would make himselfe to bee seene in flesh would be iustified in the spirit seene of Angels preached vnto the Gentiles beleeued on in the worlde and receiued into glory 1 Tim. 3.16 This was then the time when this spouse was brought in into the Cabinets and secret chambers of her beloued meaning thereby the more neere and plain opening of all the will of his heauenly father Ioh. 15.15 and himselfe being really exhibited In whom are ratified all the promises of saluation 2. Cor. 1.20 For which reason Esay calleth the Gospel the arme of God Esay 53.1 and Saint Paul saith that it is the power of God to saluation to all that beleeue Rom. 1.16 And therefore it is not without cause that Simeon holding our Sauiour in his armes receaued a most singular and vnspeakable contentment Luk. 2.29 and that our Lord said vnto the Apostles that they had a great aduantage aboue the auncient iust men and Prophets Math. 13.17 But yet notwithstanding wee see yet but as it were through a cloude and know not but in part 1 Cor. 13.12 not appearing as yet what we are which is differred vnto his later comming 1. Ioh. 3.2 We are therefore entred into the secret chambers but beholding as it were from behind the dore the glory of the Lord as it were in a glasse 2. Cor. 3.28 looking till hee bring vs into the innermost of these secret chambers which he is gone to prepare for vs Ioh. 14.3 to see him as hee is in his true kingdome and to bee eternally with him 1. Thess 3.17 to see that which eye neuer sawe to heare that which eare neuer hard and to know that which neuer ascended into the hart of man 1. Cor. 29. And thus you see what the cabinets secret chambers are and the true place called the holie of holies not earthly but heauenly vnto which euery faithful soule aspireth as vnto the place of their true euerlasting rest and their vnspeakable ioy euen to the Lord as here it is saide not only because that all this glory proceedeth of his onely grace but also because he is the last end therof the faithful desiring to be saued for no other cause but to glorifie him not staying so much on that which shall betide themselues to sing that goodly song vnto God with ful and perfect ioy Not vnto vs O Lord not vnto vs but vnto thy name giue the glory for thy goodnes and faithfulnes sake Psal 155. 10 It is not then without iust and great cause the which notwithstanding no man vnderstandeth but he which is born of the spirite and which hath his senses fashioned thereunto and purified to discerne rightly betwixt that which is good and that which is il Heb. 5.14 that this blessed company promiseth that she wil forget the wine that is to say al the most alluring delicacies of this life to take her whole pleasure in the meditation of the dilections of this her beloued vsing againe a woorde of the plurall number to signifie more expreslie the plenty and aboundance of that which God hath reserued in store for his as also before she made mention not of one cabinet and secret chamber but of secret chambers according to that which the beloued afterward said that there are many lodginges and chambers of abode for the elect in his fathers house Ioh. 14.2 and we maie not doubt but that by this word of Delicacies wee are to vnderstand not onelie that which is besides the necessitie which is required to the entertainment of this life according to the saying of the Apostle that hauing foode raiment we be therewith content seeing we brought nothing into this world nor shal carrie anie thing out of it 1. Tim. 6.7 but also that wee must goe so farre if we be true Christians that nothing be it of the highest middle or lowest quality no not our owne selues which we should not cast far from vs and to which we should not say I know thee not Deut. 33.9 so farre as it should turne vs neuer so little from that dutie which we owe vnto God And this is that which Iesus Christ signifieth by those formes of speaking of hating of father and mother for the loue of him Luk. 14.26 of cutting off the hand and the foote and putting out the eies Matth. 18.8 and not seeking to saueour life Mat. 16.25 For we may not vnderstand these speeches according to the letter after the manner of certain fantastical men so to become a murderer of a mans selfe nor after the maner of hipocriticall monks as if it were a woorke of perfection
that is stincking infecteth so the soueraigne perfection which is in the humanity of our mediatour mortifieth and putteth awaie from God all the stench of our corruption and of whatsoeuer ariseth thence in such sort that in him who is by good right most acceptable vnto him Mat. 3.17 we be also acceptable vnto him Ephse 1.6 Farder as the odoriferous fume mounteth vp on high albeit it be powred forth and perfumeth all which come neare it so the graces of Iesus Christ which are powred forth vpon vs to perfume vs as they came from aboue so tend they vpward serue not to holde vs heere belowe for which cause also Iesus Christ for either of these reasons is called the man from heauen 1. Cor. 15.48 and wee are taught by him when wee praie and say Our father to ad which art in heauen whither we lift vp our selues as beeing already by God sitting with him in the heauenly places whither this spouse aspireth and contendeth and we with her if wee bee his true children Colos 2.6 Ye see then what wee are to gather vpon these three points I meane touching this signe figured in the Lawe by those corporall and sensible holy perfumes the thing signified by them namely the perfections with which Iesus Christ is endowed in all perfection in as much as he is our elder brother and thirdlie touching the correspondence which is between this signe the thing signified 7 Iesus Christ therefore is the only vessel in which all these most excellent and most perfect odors smels are contained but this were but in vaine in respect of the spouse if they were so enclosed and shut vp there that the vessell only were perfumed with them And this is the cause that the spouse saith not Because of thy excellent perfumes but because of the odor of thy most excellent perfumes not thy name is as it were a perfume but thy name is as it were a perfume powred out We are therefore now to consider of the sweete odour of this perfume and towardes whom it is powred forth And that was as we haue aboue touched first towards God the father of our Lord Iesus Christ who hath taken such a pleasure in the smell thereof that he is for euer appeased towards vs for whom saith the Apostle Eph. 5.2 the welbeloued sonne hath offered vp himselfe a sacrifice of a sweete smelling sauour vnto God Fot albeit in infinite many places this very same thing is attributed by Moses to the sacrifices of the lawe yet notwithstanding this must bee so taken in as much as they were the true figure hereof not that the blood of bulles and of goates had any such force at al in themselues eyther in whole or in part Heb. 10.4 And this is the cause why Saint Iohn calleth him the lambe which taketh away the sins of the world Ioh. 1.36 and Saint Peter saith that he hath borne our sins in his body vpon the tree 1. Pet. 2.24 to the end saith the Apostle Rom. 5.19 that as by the disobedience of one man sinne entred into the world and by sinne death so by the obedience of an other man righteousnes and life were giuen vs this obedience stretching it selfe vnto death euen the death of the crosse Philip. 2.8 8 Secondly this odour was powred and is powred forth from day to day vpon euery member of his church as al things were sprinkled with blood vnder the lawe Heb. 9.18 which is expounded of the blood of Christ by S. Peter 1. Pet. 1.2 And this is the cause why the Angels announcing vnto the sheepheards his birth the reall and actuall powring forth of this perfume whereunto this spouse euen in the time of Salomon aspired saith not only a Sauiour is borne to day but a Sauiour is borne vnto you to day consequently the Angels in that excellent song sung not only Glory to God on high but added and in earth peace goodwill towards men Luk. 2.11.14 This is then that sweet odour which only bringeth vs that vnspeakable peace vnto our consciences which the world cannot giue Ioh. 14.27 Rom. 5.1 Philip. 4.7 that not without cause seeing Iesus Christ is made vnto vs wisdome righteousnes sanctification and redemption 1. Cor. 1.30 taking away by this meanes all that which maketh vs stinking before God and insteede of that vncleannes perfuming vs with al that which may make vs acceptable vnto the father For first of all the whole and entire pure wisdome of him in whom are enclosed all the treasures of wisedome and vnderstanding Coloss 2.3 beeing communicated vnto vs and allowed vs by faith our ignorance and blindenes which infected our whole mind are couered therewith moreouer all our sinnes being blotted cleane out by the satisfaction of him who died the Iust for the vniust 1. Pet. 3.18 and which is more the full and perfect accomplishment of all the commaundements of God being found in him which made himselfe subiect vnto the law Gal. 4.4 to the end to accomplish for vs al righteousnes Mat. 3.15 all this being reckoned and allowed vs and applied vnto vs by the instrument of faith we are not onely deliuered from the stench of our vnrighteousnesse but also clothed with the odoriferous smell of the entire obedience of our elder brother not onely to escape death but which is more to enter into life Besides this this perfect restauration of our nature in his person being also allowed vs and because it cannot bee that he which hath giuen vs him shuld not giue vs also al other things with him Rom. 8.32 it followeth that insteede of many most infected and filthy soylings which the Lord being altogither holie and altogither pure cannot suffer hee findeth vs in the person of his sonne altogither pure and cleane without spot or blame and consequently of a most sweete sauor as it is he in whom alone we are made acceptable Ephes 1.4.6 9 What more Besides this this very same power which is the holy Ghost by whom wee were in the beginning created vnto the image and likenes of God and which hath afterward fully sanctified our nature in Iesus Christ our brother by reason whereof hee is also called our annoyntment 1. Ioh. 2.27 powreth forth the effectes of the same holinesse and vprightnesse into the hearts of the beleeuing abolishing by little and little that olde most stinking nature and making on the contrary side a new altogither another nature to be born 1. Pet. 1.23 to wil to do according vnto our measure those things which are acceptable vnto God Phil. 2.13 besides the speciall and particular giftes which the same spirite distributeth vnto vs drawing them from him which is the fountaine of them Ioh. 16.15 1. Cor. 12.11 as al the scripture witnesseth speaking of our second creatiō or regeneratiō And this is also the cause why the woorkes of Christians beeing perfumed by our Lord Iesus Christ who worketh in our harts by
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
vnto his infirmitie which may bee compared vnto the fiansailes and secondly according vnto his glory which he obtained after his resurrection beeing nowe the true husband of his Church replenished himselfe with glory though shee bee yet remayning in part vpon earth Now as touching this psalme Christ is therein proposed vnto vs as being already in his glory and as he who hath begonne already to accomplish in deede this holy marriadge with his Church Christ therefore as husband is this true king of his Church so perfite in respect of himselfe in all beautie that there is nothing wanting vers 2. As touching the good grace he hath to winne all heartes vnto himselfe and euen to chaunge and turn them altogether the same also appeareth in the preaching of the gospell accompanied with a vertue power of the spirite which cannot be expressed Himselfe in asmuch as hee hath taken vpon him the nature of man hath receiued in the same nature the spirite of God without measure in such aboundaunt wise that he poured it as it were ouer in all his saintes He is girded also with a sword and that not in shewe onely without effect but which he draweth and vnsheatheth in deede namely then when he maketh his worde to pearce vnto the diuiding of the soule of the spirite vers 3. He is besides described to bee furnished and prouided with arrowes with which he shooteth thorough transpearceth all his enemies ver 5. which maketh also that al praise ought principally souerainly to be yeelded vnto him who sheweth himselfe of so ready and mighty a power that hee is able to succour and defende such as are his to breake in sunder and ouerthrow the strength of such as rebell against him ver 5. To this purpose he is introduced as being trained in his chariot by these three horses Truth Meekenes and Righteousnes which are conducted by the word as by him that guideth this Chariot vers 4. Nowe to declare at large the sense and meaning of euery of these things here proposed it would require a great volume Notwithstanding we may as it were by the way obserue somewhat out of them if we make a comparison on the contrarie side of the traine they kepe and on what chariot they cause them-selues to be carried I meane the kinges Princes who serue that master which is opposed altogether vnto this head of the Church in whose whole furniture and prouision is nothing but Ambition Pride Insolencie Crueltie Dissolution with an horrible trāpling vnder oppressing of them which are their subiects We must also diligently note that which is added that albeit the worlde will not accept this most iust and most milde gouernement of his that notwithstanding this so iust a king gouerneth alwaies most happily that the more men oppose and set themselues against him the more hee maketh his power to appeare whether it be in that so iust and assured defence which hee causeth those who are his to feele or whether he strike his enemies within vnto death by a most diuine power namely when hee casteth them into a reprobate sense to make them-selues the instruments of their own ruine destruction Now albeit these things come to passe euery day inasmuch as this good king doth alwaies defend all his elect to the end that none of them perish inasmuch as he doth vengeance vpon their enemies according as it pleaseth him to shewe the markes thereof notwithstanding this appeared most expreslie in the first beginning of this marriage as it seemeth to be here in some sort touched when he shewed such vengeaunce on that vngrateful synagogue of the Iewes obstinatly perseuering in her incredulity in which she continueth vnto this date reseruing notwithstanding the remnaunt of his elect according vnto his expresse mercy which he promised vnto the race of Abraham howe rebellious so euer it doth shew it selfe Now after this king hath obtained such a victorie hee is here seated on his seat of Iustice and Righteousnesse which is called eternal and euerlasting ver 6. to giue vs to vnderstand that it is not of this woorld and that not onely because that Iustice establisheth the seat of the king in this world as it is written Prou. 27.28 but especially because here the question is of a king who is together both true God eternal and true Son of Dauid according vnto the fleshe vnto whom also in asmuch as he is man is giuen all power both in heauen and in earth beeing exalted aboue euerie name as this place is alleaged Heb. 1.8 in so much that the Church hath no more manie kinges then one woman can haue manie husbandes neither is he whom she hath for her husband so God that he is not also man seeing otherwise the marriage would not agree betweene him the Church which is gathered from among men as neither is hee man in such sort that hee is not God too because that otherwise the Church should not haue an head and husband mighty enough to defend her Afterwarde is declared the most righteous gouernment of this goodlie kingdome to wit of the Church ver 7. for there is no kingdome but the Church which is gouerned by the true rule of a most iust and moderate discretion bee it in publicke charges or in priuate duties and particular charges because it is in it properlie that the spirite of God doth raign which ordereth directeth indeed the senses gouerneth the affections of the true faithful beleeuing And the reason of this point which is added is of great waight namely because that this king of the Church both in respect of his person as also of his office is annointed aboue his companions that is to saie we must set him by himselfe in another order degree then other kings are For euen in the most excellent kings yea in Dauid himselfe there haue beene many defects and imperfections but in such a king as this is there is nothing but all perfection As for that which is added of the most exquisite robes and vestiments of this king vers 8. this is referred partly vnto that proper voice which the father caused to be heard when he was baptized saying This is my welbeloued Sonne in whom I am well pleased by which voice is giuen vs to vnderstand the ful and perfect reconciliation with the father by that most sweet odor aswel of the integrity and righteousnesse resiant in the parson of Christ our Immanuel as also his obedience vnto death euen the death of the crosse These same vestiments also and robes of his are referred vnto that which the Apostle saith 2. Cor. 2.15 we are the sweet odor of Christ as of him who hath beene made vnto vs Wisdome Righteousnes and Sanctification Redemption 1. Cor. 1.30 which blessings hee powreth downe vpon vs from those pallaces of Iuory which are those heauenly places where hee is seated and from whence hee looketh vpon vs and
that the Apostle hath drawn these manners of speaking which he learned of Christ himselfe when he saith That we are in Iesus Christ Rom. 8.1 and that Iesus Christ is in vs. Rom. 8.10 That he liueth in vs and wee in him Gal. 2.20 and That he dwelleth in his sayntes Ioh. 14.23 And Iesus Christ himselfe to this end compareth himselfe to a vine and vs to the branches which fructifie and beare fruite Ioh. 15. and his body is called our foode and his blood our drinke Ioh. 6. because that as corporally by meate and drinke this present life is maintained in vs euē so by Iesus Christ incorporating himself in vs in that maner I haue said and being as I may so say receiued eaten and digested by the inner man we receiue and draw from him the true life euerlasting In the exposition therefore of this booke there is no question of bringing with vs vnto the vnderstanding thereof a sensuall minde and carnall but our soule must with Salomon conceiue this husband this marriage and whatsoeuer is sayd thereof after a spirituall fashion farre remoued from all carnall and filthy cogitations remembring the saying of the Apostle That hee which cleaueth vnto the lord is made one spirit with him 1. Co. 6.17 that of Christ That he which is born of the spirit is spirit Io. 3.6 5 Now to vnderstand more particularly the order of handling of this Canticle or song we must know that it is written in maner of a dialogue many persons being introduced in a most wonderfull and artificiall maner speaking and answering one the other to wit a Bride addressing her speach vnto her maidens and a Bridegroome in like sort accompanied with his friends according to the manner vsed in the celebration of such fiansailes and espousales as are honestly and orderly made The spouse or bride is the company of the faithful land beleeuing which is called the Church represented as it were in one only persō as it is also said that the faithfull haue but one hart and one soule Act. 4.32 in the which company notwithstanding Salomon bringeth one in speaking as it were in the name of the rest of the train But farther seing he maketh a distinction between her which speaketh as the Queene mistresse and the other daughters maidens of Ierusalem according to that which is written in the 45 Psalme we may vnderstand by these other daughters aswell those which are in the church rather in name then in deede as those which are the true faithfull but are yet newe and as it were litle children which follow their mother who is as it were a Queene accompanied and waited on with her damoysels and maidens On the other side the bridegrome is our Lord Iesus Christ by whose friendes in the treatise of this mariage we vnderstād first the blessed spirits which haue at all times serued Iesus Christ and whose ministery he vseth for the building of his church as it is saide in the 34 Psal and Heb. 1. as also the whole scripture sheweth vs their effectes workings secondly those excellent archbuilders of the spirituall temple of the church I meane the Prophets and Apostles Ephes 2. and Apocal. 21. thirdly the pastors and teachers who painefully and faithfully trauaile for the preparing this holy Bride as the Apostle speaketh 2 Cor. 11.2 and gathering together the company and assembly of the Sayntes Ephe 4.12 We must farther note that as in mariage there be three degrees wherof the first is the stipulation and contracting which we call fiansailes or betrothings during the which the parties are called the fiancer the fianced afterward the solemne celebration of the mariage at which day they are called the Bridegrome the Bride lastly the consummation of the mariage after which they are termed Man Wife euen so in this spiritual mariage he hath as it were fianced betrothed to himself his church by that promise of his made vnto Adam concerning the seede of the woman the which seede should bruse the head of the Serpent which he afterward reconfirmed to Abraham Isaac and Iacob But he hath passed yet farther when by establishing of a Leuiticall priesthoode and other types and shadowes of the promises of the gospell the body and substance of which was in christ Colos 2. he did as it were espouse his Loue and fianced howbeit in absence and as it were by substitutes And this is the cause why the Bride is first brought in by Salomon rauished with the desire longing after of the reall personall presence of this Bridegrome who hauing in diuers sorts comforted strengthened her by most certaine and assured testimonies of his loue and goodwill doth in the end present and yeelde himselfe personally vnto her Wherein Salomon doth prophetically foretel the manifestation of the sonne of God in flesh and his real conuersing among his owne notwithstanding but for a litle time remitting the perfit and entire celebration consummation of this holy more than holy coniunction vntill the later day in the heauens when God shall bee all in all 1. Cor. 15.28 and when it shall appeare what the church is which shall see him as he is 1. Ioh. 3.2 This is it then whereunto the Bride aspireth with a maruelous ardent desire to wit vnto the first and second actual comming of the Bridegrome accordingly as it saide in S. Math. 13.17 and by S. Peter of the desire of the ancient prophets 1. Pet. 1.10 more plainly expresly by S. Paul desiring to be dislodged from this body to be long agoe with Christ Phil. 1.23 as all the true faithfull doe likewise desire that with vnspeakable sighings gronings Rom. 8.26 demanding in their ordinary praier the comming of his kingdome Neither doth Salomon in the meane while forget to speake of the persecutions which should happen vnto the Church euen by her owne and the vocation of the gentiles together with the most assured and excellent promises with which the Bridegrome entertaining his Bride comforteth her by the often reiteration recitall of his most ascerteined promises accompained with great spirituall blessing which are no lesse than gages pledges vnto the Church of his second most glorious and maiesticall comming 6 This is then the summe and scope of this Canticle or song which is therefore called the Canticle of Canticles or Song of Songs either because of the excellencie thereof aboue all other songs conteined in the scriptures so far is it that it should be reiected or for that it is composed of many Canticles or Songs by reason of the persons which answere one the other And because no man should doubt of the author or rather the pen-man of this treatise it is said expressely that it is composed by Salomon by Salomon I say when he was filled and replenished with the wisedome of God and not then when hee followed after his wantonnesse and folly In whose sliding we must as it
entire paiment of al which is due vnto god to the end he be altogether appeased satisfied Secondly that that which is due is death according to the sentence giuen by God Gen. 2.17 Rom 5.12 and 6.23 vnderstanding by this worde Death not only the separation of the body and of the soule whence there foloweth in vs the putrefectiō of the body in the graue Gen. 3.19 but also that which is called the second death which is the more then terrible frightful fire maledictiō of god reuenging with all perpetuity sin in the body and in the soule of the sinner the which horrible estate is eternal euerlasting in the Diuell and all the damned Thirdly we must consider in this matter that the question is not of paying for one sinner but for all sinners nor for a certaine number of sinnes but for all sinnes none excepted I meane of al the elect of God which euer haue beene or which are or which shall be to the end and consummation of the world Fourthly we are expresly to note that it was necessary that this paiment should bee offered by one who in respect of himselfe was no waie bound to this malediction but should be a pledge and suertie for al others as our Lord Iesus Christ is called Heb. 7.22 The reason is because that if he had been culpable in his owne person he had been a sinner and consequentlie nothing could haue proceeded from him nor been receiued comming from him which had not been vncleane defiled therefore had not appeased but alwaies augmented and sharpened the anger of God which thing was figured in the Lawe by forbidding to offer anie thing leauened vnto God Leuit. 2.11 as the Apostle declareth the same 1. Cor. 5.8 as also by forbidding of them which were vncleane to enter into the house of God Psal 26.6 And farther because together with the paiment due vnto vs by reason of our vnrighteousnesse it behoued to make vs worthie of eternall life according to the agreement of God with vs Deut. 30.19 Mat. 19.17 that this reconciliator and priest should be man entirely pure without spot or blot in him whatsoeuer Now all men are borne in sinne Psal 51.5 as witnesseth the effect of sinne which is death whereunto wee are all of vs subiect Hebr. 9.27 yea without excepting the smallest infantes which haue notwithstanding committed no manner of actual sinne Rom. 5.14 There is none then but one alone Iesus Christ man to whom this right of eternall life according to the couenant of the Law doth properlie appertaine seeing that in him alone among the sonnes of men there is found this perfect purity of the humane nature which the Lawe both requireth and presupposeth in commanding a perfect loue of God and our neighbour beeing conceiued and borne man of a virgin by the sole and only operation of the holy Ghost Luk. 1.35 and not as al other men without exception of whom it is said that that which is borne of flesh is flesh Ioh. 3 6. but without sinne 2. Cor. 5.21 and which more is besides this natural integritie in which there is not the least point of imperfection it is he alone which hath accomplished the whole Law in al perfection hauing obeyed God his father as touching the first commandement vnto death yea the death of the crosse Phil. 2.8 and touching the loue of neighbour hauing giuen his owne life euen for his enemies which is more thē to loue his neighbor as himselfe Ioh. 10.11 and Rom. 5.8 Whence it followeth that according vnto the couenāt of the Law promising life eternal vnto him which shal entirely obserue it cursing him which shall faile in one point thereof Gal. 3.10 Iesus Christ alone hath merited for all such as beleeue eternal felicitie which Priest was altogether necessarie for vs for the auoiding of death and obtaining of life Heb. 7.26 In this then more then in the rest whereof wee before spake hee hath no companion It remaineth to consider of the second point of his priesthoode namelie his intercession towardes God his Father for vs which consisteth in two poyntes The first is the force and vertue of the death of him comming betweene God and vs for if the expiation and purging of our sinnes goe not before we cannot be but reiected of him who hath no fellowship or communication with darcknesse The second point consisteth in this that as all our prayers ought to bee made in his name that is to saie desiring to bee heard for the loue of him in whome alone the father is well pleased so doth hee appeare as our elder brother before his father not after the manner of men who fal on their knees when they desire anie thing of an earthlie Prince and bring their supplication in their hands but as it were representing of vs in his owne person and sanctifying our prayers for which cause hee is called our Aduocate 1. Iohn 2.1 and Hebr. 7.25 And we must take diligent heede in this matter how we measure his intercession such as it is now in the Heauens hauing nowe after his victorie a name which is aboue euerie name Philip. 2.9 with all power in Heauen and in earth Matth. 28.18 with that which wee reade of his prayers in the daies of his infirmitie For then not onelie to shewe vs an example but also because to ouercome his enimies ours and not to yeelde vnder the burden of the paine due vnto our sinnes which were imputed vnto him as vnto our pleadge and suertie it behooued indeede that hee should bee borne vppe and sustained by the diuine vertue and power which though hee had in himselfe in as much as hee is God coeternal and coessential he attributeth notwithstanding demandeth it altogether of the person of the father hauing respect vnto the office of his Mediatorship so as he is suppliant that with teares yea as it were altogether troubled and affrighted both for himselfe Ioh. 12.27 Mat. 26.39 Heb. 5.7 and also for vs as it is in special shewed vs throughout the whole Chapter Ioh. 17. and elsewhere But now that hee hath ledde captiuitie captiue Ephes 4.8 being sate at the right hand of the father crowned with glory and honor Heb. 2.9 it is true indeede that hee yet suffereth as we may so say in his members Act. 9.4 and Col. 1.24 as he will charge the wicked therewith at the latter daie Mat. 25.45 It is verie true also that hee hath yet compassion of those which are his Heb. 4.15 But al this must bee vnderstoode of a celestial fashiō maner altogether vnknown vnto vs without imagining an intercession by praiers agreeable vnto the state of this life according vnto which maner Iesus Christ himselfe saith that being receiued vp into heauen he wil not pray vnto the father I mean so as before our reconciliation made perfected before the glorification of our mediator not that the effect of his sacrifice once made
doth not alwaies come between god vs that the father should not be called vpon in the name of this mediator in whō alone our praiers are acceptable vnto him Now by all this it appeareth that Iesus Christ touching his priesthood hath no more a companiō then in respect of his state roial state prophetical wherof the Apostle hath giuen the resolution in expresse terms saying that there is but one mediator between god man the mā Iesus christ 1. Tim. 2.5 6 Such thē is the verity of god neither is ther any other foūdation of our hope But better yet to vnderstād this matter being so necessary we must mark 2. certain points which seeme to cōtrary it to the end that this being finally cleared made plaine wee maie the better know and vnderstand what these companions are of whom the Church here complaineth and who are the true destroiers of it First of al therefore vnto al this aboue said may bee opposed that which is written touching this verie matter and by the selfe same allegory Psalm 45.7 where it is said that this king is perfumed aboue al his fellow companions named by the selfe same name which Salomon in this place vseth as also in this verie book Chap. 8.13 Touching the first of these two places it is not in the worser part or sense as in this place which we now handle it is but in very good part that mention is made of fellowes and companions of Iesus Christ being verie clearly and plainly declared vnto vs in what sense Iesus Christ hath fellowes and companions Heb. 2.11.14 to witte in this respect that hauing taken vpon him our nature howbeit without sinne hee hath made vs his brethren But notwithstanding saith the Psalmist perfumed aboue his fellowes and not like to like He calleth vs his brethren but he is the elder Rom. 8.29 and so consequently lord of the house Gen. 27.39 he is the onelie natural sonne of God in asmuch as the humanity subsisteth in the person of the onlie sonne coeternal with God and we are sonnes in him by adoption Ioh. 1.12 he is onlie in his degree the heire and vniuersall Lorde of all these thinges Heb. 1.2 and notwithstanding by grace he wil make vs coheirs in this glorie with himselfe without clipping or rebating any thing thereof in himselfe Ioh. 17.22 and Rom. 8.17 Nowe as touching the second place drawen out of this booke Chap. 8.13 it is not there spoken of men as companions of Iesus christ but because all the faithfull are vnited and ioyned together by vnity of faith and of hope Ephes 4.4 and by the bond of charitie Act. 4.32 as shal be spoken in his dew place A man might also alleadge that he called his Disciples frinds and not saith he his seruants But this is in a certain respect namelie as himselfe expoundeth it because he would in familiar sort declare vnto them the whole secrets of the Gospel Ioh 15.15 keeping notwithstanding vnto himselfe the title of lord of the house as pertaining onelie vnto himselfe Ioh. 13.13 and Heb. 3.6 There is greater difficultie touching the soueraigne royalty which we attributed to the sole person of Iesus Christ whereas it is said that hee hath made vs kings Apoc. 5.10 that we are a royall priesthood 1. Pet. 2.9 or a priestly kingdome Exod. 9.6 that a crowne is prepared for vs in heauen 2. Tim. 4.8 which is more then al this wheras it is said I appoint vnto you a kingdome as my father hath appointed disposed it vnto me Lu. 22.29 but god forbid we should vnderstand these things as if this monarchy of Christs were diuided or parted for al this for contrariwise there is no other thing meant by this royal dignity of ours then first the vertue power of the holy ghost in vs to ouercome the diuel the flesh the world our selues secondly the participation of eternal glory And as touching the Apostles of whō it is said that as the father hath agreed with him of a kingdome so hee disposeth it couenanteth it with thē that they shall sit vpon thrones iudge the twelue tribes of Israel this is spoken in respect of this that they haue a measure of spirit frō him particular autority to found the christiā church according to that which is written Apoc. 21.14 But S. Paul expoundeth in what sense this is to be taken and vnderstood 1. Cor. 3.10 namelie in asmuch as the Apostles were as it were the hand of God laying the foundation of the Church which is but one to witte Iesus Christ In respect of which doctrine and not that this authority appertaineth to anie saue vnto Iesus Christ alone the onely sonne of God adored by the Angels themselues Heb. 2.6 it is said of al the true faithful beleeuers that in the latter day they shall iudge the Angels that is the Diuel and his Angels 1. Cor. 6.2 shal sit on his right hand Psal 45.9 and Ephes 2.6 A man might also alleadge touching this power and authority of making Lawes to bind the conscience of the spiritual gouernment that it is said that the Law was giuen and deliuered by the Angels Gal. 3.19 and by Moses Ioh. 1.17 and Act. 7.38 But this difficulty or obiection is easily answered both by that formall text where it is said that Iesus Christ is the onely Law-giuer Iam. 4.12 as also by that which is written of the autority of the Angels that which Moses other faithfull seruaunts of the Lord haue alwaies done and practised It is therefore said touching the Angels that they are not masters but ministring spirits Psal 103.21 Heb. 1.14 And as touching Moses it was at the request of the people that hee was not a Law-giuer but a messenger to referre and report what was giuen him in commaundement without adding to or diminishing of any thing from it Exod. 20.19 and Deut. 4. As himself also sheweth how carefull he was in taking heede of doing anie thing at al vpon his owne head in that himselfe would set downe no Law concerning the punishment of blasphemers and touching those which brake and violated the sabboth but made his recourse for these causes vnto the Lord Leuit. 24.11 and Numb 15.34 although the question was but of a ciuill punishment so far it is that Moses or Aaron would take vpon them to make anie rules for the seruice of God or impose a Law on the consciences of the people contrarie to that commaundement which Moses had of doing and making all thinges according to the model and patterne of that which he had seene in the mountaine Exod. 25.40 And therefore vnder Dauid also and Salomon the whole state of the Temple was set vp and perfected not by the aduise of man but according vnto propheticall reuelations 2. Chron. 22.11 But yet a man might hereupon replie that one of the principallest rights of regalitie and royaltie is to shewe mercie and to
cannot any way doubt but that the church is truely and indeed faire seeing he affirmeth the same twise and therefore liking pleasing vnto God which we gather because that not only himselfe being bewty and bountie it selfe loueth also that which hath any trace and marke thereof as it is saide in the storie of the creation of the worlde and Prouerb 8.30 but also because hee expresly giueth vnto this spouse the name of loue or welbeloued But how can this be For he is light and we are darckenesse 2. Cor. 6.14 let vs take heede of this tentation Wee are indeed darckenesse by nature and therefore children of wrath Ephes 2.3 but yee were so faith the Apostle but now ye are washed 1. Cor. 6.11 But let vs vnderstād this soundly and soberly that wee please not or flatter our selues as also that we despaire not Seeing therefore the Bridegrome is the fairest among men perfumed aboue his companions Psal 45.7 crowned with honor and glorie Heb. 9. hauing a name aboue euerie name Phil. 2.19 yea being the welbeloued sonne in whom the father hath beene welpleased Matth. 3.17 for although in the time of Salomon this was not accomplished in this Bridegroome according vnto the flesh yet was it accounted to bee accomplished in respect of the vertue and efficacy of this mystery Heb. 11.1 how should not this spouse be faire and more then faire being spiritually vnited with him so farre as to become flesh of his flesh bone of his bones Eph. 5.30 This Bridegroome therefore beeing made vnto vs of the father our wisedome our righteousnesse our sanctification and redemption howe should not this Queene be bewtifull and faire yea euery faithful soule 1. Cor. 1.30 But besides that wee are in him and that he is the true and soueraigne bewtie of them who are by faith vnited with him according vnto the request which hee made vnto God his father Ioh. 17.21 we haue this spirituall new birth by which wee are one spirite with him Eph. 4.4 and not onely washed from our sinnes past but also made new creatures to bring foorth fruites of righteousnesse according vnto the measure of his grace The spouse therefore is altogether faire in him and by him is adorned and bewtified in herselfe from day to day And therefore let vs aduise our selues to thinke throughly and in good earnest of his grace making it auaileable and profitable vnto vs in detesting the filth and pollution of this worlde to be altogether dedicated and consecrated vnto him who calleth vs out of such filthy and foule darcknesse and guideth vs more and more into this most cleare and admirable light 1. Pet. 2.9 And if no man can like to be smutted and blatched in his face let vs learne much more to detest the spots and blots of the soule And if men do so greatly esteeme the fauor of kings and princes let vs much more esteeme of the loue of this great sonne of God who calleth vs his welbeloued and who hath loued vs so farre as to bestowe on vs the proper glory of his kingdome Math. 25.34 Luk. 22.29 Rom. 8.17 3 It followeth which the Bridegroome saith namely That the eies of his spouse are like Pigions eies It is not without exceeding great reason that the Bridegroome marking foorth vnto vs the beutie of his spouse speaketh specially of her eies For as the face and countenance of a man is the part whereby hee is best knowen and iudged of in such sort that a faire face couereth al the imperfections of the rest of the bodie and contrariwise nothing seemeth faire if the face be foule and ill fauoured so there is no part of the face more spartling and enticing then the eie and especially in matter of loue the eies are the ordinarie windowes by which this affection entereth vnto the bottome of the hart whether it be chast example whereof is that which hapned vnto Iacob touching Rachel or whether it be vnchast as it hapned vnto Dauid 2. Sam. 11.2 and as Iesus Christ thereof speaketh Mat. 5.28 but wee must vnderstand al this soundly We know that the Pigion among al other birds is gentle and feareful which appeareth specially in his eies in such sort that to shewe vs the gentlenesse and mildnesse of our Lord Iesus Christ the holie Ghost descended on him in the forme of a Doue Mat. 3.16 To shew therefore the correspondencie aunswerablenesse which is betweene this Bridegroome and his spouse as shee which is guided by the same spirite Rom. 8.14 hee sendeth vs vnto the simplicity of the Doue Matth. 10.16 which is opposed vnto this doubling dissembling and corrupt nature of ours vntill the holy Ghost make vs true Israelites Ioh. 1.47 as also the description of a true faithful man importeth Psa 15. To this vertue also is manifestly opposed the pride which appeareth in the eies of them who are hauty and high-minded as it is said by Dauid Psal 101.5 and 131.1 yea directly opposed vnto christian meeknesse which teacheth vs to containe our selues within the limites of our vocation 1. Cor. 7.20 that we desire to know no more then we ought to know Rom. 12.3 to bee lowly and meeke in heart according vnto the example of the Bridegrome himselfe Mat 11.29 compared not without cause vnto a Lamb Esay 53.7 We know also that an vnclean heart is shewen betraied by flyring and wanton eies wherof mention is made 1. Ioh. 2.16 and 2. Pet. 2.14 enuie also appeareth in a thwart looke Mat. 20.15 vices vtterlie repugnant vnto purenes modestie meeknes and loue vertues required in all Christians which thing is obserued in these kinde of birdes by those who haue written of the nature of beasts And therefore let euery one here accuse himselfe considering how farre such are from hauing Pigions eies who are giuen to craft and cosinage to pride and contempt of God and men adulterers dissolute in behauiour apparel and countenaunce both men and weomen enuious quarelsome deuouring one another in pleas actions And where is this filthines found Euē in the midst of vs who call our selues the reformed Church Alas on what title if a man looke vpon the life of a great part among vs which doubtles the Lord wil do and not respect our false and vaine shew and appearance 4 But let vs consequently hearken vnto the aunswere of the spouse My welbeloued saith she Behold it seemeth here is a great familiarity vsed towardes so great a Lord of heauen and of earth It is true But the mouth must speak of the abundance of the heart I beleeued saith Dauid and therefore I haue spoken Psal 116.10 This loue therefore is mutual and reciprocal and seeing that such speech cannot proceede but from faith 1. Cor. 12.3 it cannot be but acceptable vnto God who taketh pleasure to bee loued and honoured of his But notwithstanding there is great difference betweene the loue of the Bridegrome towards his spouse and that of the spouse towardes the
them of Beroea who as it is written Act. 17.11 before they would drinke the wine which was presented them by the hande of the Apostle himselfe a faithful seruant of God would first see and know whether it agreed with the wine of the old vessels or barrels namely that which the Prophets gaged and drewe which when they had found then they receiued it and drank thereof as it is also said by the Lord Mat. 13.52 that euerie scribe and doctor which is wel taught in the kingdome of heauen is like vnto an house-holder which bringeth forth of his treasure things new and old And here we must againe take diligent heed of satans and his ministers subtilty who would beare vs in hand that al old wine is good and must be receiued which is most false For there is aswell olde wine mingled and poisoned as new wine which we must warily take heede of The receipt therefore to preserue vs there-from or if happily wee haue dronke of it to vomit it vp againe is first to consider wel whether it be drawen out of the true vessels of the Lordes sâ—ller which are the writings of the Prophets and Apostles otherwise called the old the new Testament so consequently reiect and refuse without all exception whatsoeuer wine is drawen elsewhere Againe seeing the craft and subtilty of these lewd tauerners poisoners is such that they infect corrupt eueÌ„ the pure wine drawn out of the true vessels we must in the second place consider of wel not only the colour which they can wel tell how to counterfet but especially the sauor the tast before we swallowe downe one drop of it Asmuch is meant by that which the spouse saith afterwarde not simply that they should make her a bed of apples but of those apples to wit of those which are gathered from the true apple tree which is the tree of life of which whosoeuer eareth hee shall neuer see death Ioh. 6.51 4 But yet this spouse is not so contented if the Bridegrome hold not vp her head with one hand her body with the other that for two reasons The first because the force and vigor of that wine and of those apples that is to say of the preaching of the worde of God which quicken our hart cause our spirits to come again vnto vs dependeth wholly and entirely vpon the inward power and working of God without which the woorde preached is no other thing then a sound which entreth in at the one eare and goeth forth at the other and the sacramentes are nothing els but vaine shewes and representations of thinges terrestriall and common saue that the contempt either of this woord or of these sacraments condemneth the contemner despiser of them before God For it is for sorcerers charmers and inchaunters to attribute a power of woorking vnto the bare and simple pronuntiation of wordes be they vnderstood and liked of or not as also to attribute any kind of holinesse or vertue of working in our soul vnto the signe of the Sacrament is not only superstition but execrable and damnable Idolatry For this is a thing denied vnto the Angels themselues this vertue being incommunicably proper and belonging vnto God signifieng only by his word and by his sacraments that which he doth truely woorke and effect within and in the heart and soule of euery faithful by his only powerfull woorking which I will declare and make plaine vnto you by a familiar similitude that we iut not any more and runne a-shelfe on such Idolatry and very manifest sorcery The question therefore being of corporall nourishment because God hath so ordained it from the beginning that the creatures should be sustained in their earthly and sensuall life as Saint Paul calleth it by that which the earth bringeth forth and produceth Gen. 1.29.30 It is certain that God hath withal giuen as it were enclosed in the bread that which the Prophet calleth the staffe of bread Ezech. 4.16 that is to say a natural vertue and power to maintaine the strength of body in him who eateth thereof and can digest it Likewise he hath giuen vnto the wine a naturall and inwarde vertue and property to sustaine and to cheare the heart of man which drinketh thereof competently and measurablie Psal 104.15 The like is of other creatures created for the vse of this corporall life with giuing of thankes 1. Tim. 4.3 as it commeth also to passe in many other creatures ordained for remedies of sicknesses and diseases against which wee see that god hath inserted in them a certaine proper and natural force and vertue reseruing stil notwithstanding vnto himselfe the right power of making this vertue of theirs auailable or not auailable in his creatures according vnto his good will pleasure so that it is on iust cause that we craue of him our daily bread as confessing that as hee alone hath made the bread so he hath compassed and limited the vertue and force thereof in which respect wee must auouch and confesse that himselfe is the first and true cause of our beeing and nourishment but as for the life spirituall and eternall that is in such sort resiant and abiding in the onely person of Iesus Christ the true and only bread of life that there neuer was nor is nor shalbe any creature whatsoeuer in heauen or in earth or belowe the earth which hath in it any one dram be it neuer so litle of this force vertue which truely quickneth liueth vnto eternall life For euen as himselfe alone hath doone all thinges which were requisite for our saluation so the force vertue both of disposing the soule of man to receiue apprehend that which he hath doone for vs as also of applying this saluation is no where els but in the sole person of Iesus Christ whence it must flowe and be powred vpon vs by the vertue and power of the holy ghost which is also the essential power of the father and the sonne of whom for this cause Iesus Christ hath said he shall take of mine and shall shewe it vnto you Ioh. 16.14.15 What do the Angels then touching our saluation They are ordained of God to oppose and set themselues against all aduerse and contrary powers as we see it verified in Daniel being camped about the faithfull Gen. 32.2 Psal 34.8 In a woord they are his messengers vnto the saynts Act. 10.3 Heb. 1.14 but not that they haue any vertue or power either in whole or in any part whatsoeuer to drawe vs vnto God to chaunge our heartes of stone into heartes of flesh to giue vs eares to heare to open our heart much lesse to iustifie and to sanctifie vs. For all this is properlie appertaining vnto God our father by his holy spirit in his sonne Iesus Christ And what is the power of men chosen and sent vnto this purpose To be the embassadors of God to announce and declare his wil to
sow to plant to water the field into which they are sent in asmuch as they preach the word administer the sacramentall signes but who is it that disposeth and fitteth the land which of it selfe is barraine and stony to receiue the seede Who maketh it to grow to bud forth to florish to beare fruite The onelie sonne of righteousnesse the onely appointed Prince and Sauiour to giue repentaunce and remission of sinnes vnto his Israel Act. 5.31 What is then the vse of the word To signifie vnto the soule of man by the eares that wherefore the woords are in euery language and toung ordained and nothing else in such wise that in respect of them who haue not the vnderstanding of the toung in which a man speaketh and of them which well vnderstand the toung but haue not receiued of God the capacity of vnderstanding to discerne and like of that which soundeth in their eares this word hath no more efficacie of working vnto saluation then if one should speake vnto a deade man And the sacramentes what vertue haue they To represent vnto the eies that which the sacramentall promise saith vnto the eares and nothing else What doth then the water of Baptisme doe in the administration thereof It testifieth vnto the eies and other the senses of him which is Baptised being come vnto age that as the common water washeth away the filth and vncleannesse of the bodie so Iesus Christ hath by his death and passion washed awaie and done forth al our sinnes and purified and clensed vs from our corruption to glorifie vs one day in life eternal This is it I saie which it testifieth and witnesseth vnto vs not that it cā cause any thing to be perfourmed in vs vnto farther sanctification or produce anie thing in vs in that behalfe as beeing therfore called sacred holy not that it hath anie more puritie or holinesse in it selfe then common water but onelie because it is appointed and dedicated vnto this holie vse to be an holy heauenlie and spirituall testimonie of our sanctification by the ordinance of God The like is to bee said of the sacramentall signes of the holy Supper of the Lorde to wit that the bread and the wine are holy and sacred testimonies ordained of God to witnes vnto our eies things inuisible and such as are effectuated and wrought in vs by the onelie working and power of the holie Ghost namely that as receiuing bread and wine corporally for the norishment of the bodie and mainteinance of this corporall life so embracing by faith our Lord Iesus Christ true God and true man he is made ours and wee are made his most nearely and straitly by a spiritual communication which we haue with him and by the true iuyce of spirituall and eternall life and nourishment which we draw from him to the end to liue eternallie in bodie and soule with him when this blessed and happie daie shall come I saie therefore againe that to attribute anie inwarde vertue and power vnto the woords though the wordes be such as are ordained by God and pronounced in his name semblaby to attribute anie vertue vnto the administratours of the woorde or of the sacramentes yea farther to attribute anie spiritual force of woorking vnto the sacramental signes is a most open and detestable not onelie superstition but also Idolatrie 5 To come now vnto the speach of our spouse knowing this she desireth both hands that is to saie the power and vertue of her Bridegroom to make that wine and those Apples profitable to her and by this meanes to cause her spirits to come againe vnto her Secondlie shee therefore desireth this because shee knoweth that if the second grace accompanie not the first and the third the second and so on vnto the end nothing would bee perfected and effected in vs and we would incontinentlie vomit vp againe the meate and drinke wee receiued with how good an appetite so euer wee first sauoured and ate it and so our latter estate and condition should bee worse then the first and from sounding wee should fall into an vtter fainting and giuing vp the ghost And therefore if we wil be this true Church there is no thinking of our selues proper and able men straight way when we haue receiued a little and so content our selues with that measure of faith we haue though we had an hūdred thousand times more then wee haue but we must haue a perpetual appetite desiring that which wee haue alreadie to the end it may be stil continued encreased in vs crauing of God new strength and that it would please him not to lead vs into tentation but continue to sustaine and hold vp with one hand our weake and heauie head embracing with the other hand our hart and our wil altogither fainting and languishing naie for the most part of time rebelling against him to the end that beeing fortified in all the faculties and actions of the bodie and soule and so strengthened throughlie in bodie and soule wee may end our course happilie and receiue the crowne which he hath prepared for vs. 6 It followeth now to see how the spouse being by means of that wine and those apples come vnto herselfe is in this place proposed vnto vs as it were in a deepe rest not of a sleep which would bereaue her of al manner of feeling of that good which she receiueth in this feast as we see how that natural sleepe is no other vnto vs thē the Image of death hindring the actions of al our senses albeit that God hath ordained it for the refreshing and strengthening of our poore bodie which hath need of this comfort and would not otherwise be able to indure continue in his daily trauell But we must vnderstand by this sleepe of the spouse that happy repose and contentment which euerie faithful soule enioieth being sequestred from all earthly cogitations and thoughts to be occupied onely in the good digesting of that which it hath eatē in this feast to be thereby nourished that is to say of that which shee hath learned and receiued in the Church of the Lorde hearing his woorde and receiuing his sacraments euen as after corporall repast a man quitting and laying aside all his corporal actions setteth himselfe to sleep to digest that which he hath eaten and dronken thereby to be preserued susteined This repose thē is nothing els but that meditation whereof it is spoken Psal 1.2 and Psal 16.17 And elsewhere in many other places whereof we haue excellent examples in the Canticles or songs of Samuels mother 1. Sam. 2.1 and of Dauid 2. Sam. 7.18 of Zacharie of the virgin Mary of Simeon Luk. 1. and 2. For so farre is it that this sleepe causeth the saints to loose their speech that contrariwise it is it which openeth their mouth not to talke as in a dreame but to speake as being rauished into heauen This is it which we see happened vnto Saint Peter
Psal 35. Haue we prouoked him to displeasure hath he taken the rodde in hand to chastise and correct vs Hee knoweth whereof wee be made and is for the most part contented to haue pulled vs onely by the eare Psal 103.9 If he be verie angrie wil strike in earnest yet behold how he preuenteth his healing them as it were before he haue hurt them Goe to arise my people enter into thy secret chambers that is the captiuity of Babylon shut the doore vpon thee hide thy selfe as it were for a small moment vntill the indignation passe Esay 26.20 and 1. Pet. 2.24 nay which more is where sinne aboundeth there doth his grace in the fulnesse of times ouerflowe and superabound And in our time and in respect of vs what hath he doone and what doth he yet euery day euery houre euery moment but hast and run vnto vs notwitstanding al these mighty rockes and mountains 8 And because that in the way he was to meete with that great more then feareful bottomlesse pit of Gods most iust curse malediction vpon vs how hath hee wrought therein O bounty of his O loue O charity infinite and incomprehensible He hath charged vpon his backe this mountaine also of our sinnes and carried it euen vnto his crosse he hath entred waded through the gulfe of the malediction of that Iudge so far as to cry My God my God why hast thou forsaken mee Being dead he hath pursued death evē vnto his own home which is the graue finally passing as a victorious conqueror through all this he is come running vnto this poore desolate spouse hath drawen her out of darckenesse into his most admirable light 1. Pet. 2.9 and hath raised her from the bottom of hell to the highest toppe of the heauens Yee see then how most true it is which the spouse here speaketh preaching vnto vs the vnspeakeable speede and readinesse the Bridegroome vseth to awaken her to guide and help her at her neede 9 But that which the spouse addeth That the Bridegroome kept himselfe behind the wall and caused himselfe to be seene only through the grate or lattise ought well to be considered as putting a difference betweene the old and the new couenant For it is true that there was neuer no other mediatour betweene God and men but this only Bridegroome of this only spouse which is the Church It is also most true that in respect of the effect of his death he hath suffered from the beginning of the world Apoc. 13.8 and that consequently the faith of the ancient fathers and ours is al one faith Heb. 11. But in respect of the maner measure of the manifestation of this knowledge there haue beene two couenants the one new the other olde which hath an end being ordained no longer then vnto the real comming of the Sauiour and full exhibiting and declaration of the doctrine of saluatiō which is the gospel Vnder the ancient couenant therefore the Lord hath spoken many times in diuerse sortes not of another doctrine but after another fashion both vnto the Patriarches before the Lawe and afterward after another maner vnder the Law by the shadowes figures thereof whereof Iesus Christ was the bodie and substance Heb. 1.1 10.1 Coloss 2.17 1. Cor. 10.4.11 Gal. 4.24 but in the fulnes of times God spake by the mouth of his owne sonne who became our brother exhibited and accomplished reallie that which was before represented as it were a far off through the shadowes of the Law ceremoniall Heb. 11.13 The Bridegroome therefore came then vnto the spouse but not so near as to kisse her with the kisses of his own mouth for the last pledge as it were of the consummation of this marriage but kept himselfe aloofe behind the wall to saie as it were vnto his spouse Lo behold me who forget you not but wil assuredlie keepe my promise with you in his time without failing a iot with you how manie difficulties and hinderances so euer present themselues betweene vs. Which thing is verified throughout the whole sacred historie of the time which went before the comming of Iesus Christ in flesh By this wall therefore we must vnderstand first of al whatsoeuer was wanting in the ancient couenant being compared with the new this againe in a double respect For besides that the effect and end of the faith of the ancient fathers depēded on that which was to be executed performed which was really executed for our saluatiō by Iesus christ come in the flesh to the end that as it is said Heb. 11.40 they should not be saued without vs this secret mystery was shadowed forth vnto thē by diuerse sundry legal figures which is compared vnto a wall which was first to be sallied ouer before he his spouse could see each other be ioined more neerer together Moreouer as the same is most diuinelie handled by the Apostle in the Ep. to the Galathians the accōplishment of all righteousnes the satisfactiō for our sins beeing not yet actuallie come although by faith the same were present before God vnto the eies of the beleeuing yet was there stil as it were a very thicke wall betweene this Bridegroome this spouse Secondly the Lord hauing chosen vnto himselfe that only people of the Iewes separated al other people of the world frō thē in euery kind of sort whether we consider the principal point which was the couenant of saluation or whether wee haue a regard vnto all that which concerned the policie of Israel Eph. 2.12 the which separation endured vntil the mid-wal was broken downe and the testament of Iacob was accomplished who calleth the Messias that is to saie this Bridegroome the expectation of the Gentils in general as Simeon in his song expounded the same Gen. 49.10 Luk. 2.32 conformablie vnto the whole Scripture It is no maruel therefore if this spouse hauing regarde vnto her condition such as then it was should remain vntil the comming of this Bridegroome in flesh maketh mention of this wal Now she addeth this word of grates or lattise to shewe hereby that this wal is not of anie thick or earthlie matter so that the Bridegrome might not be perceiued through it anie whit at al being on the other side nor like vnto those wals which separate the wicked from God But such a wal as hath open windowes in it or as if it were pearced with grates lattise For such was the ancient couenāt made with Abraham afterward renued vnder Moses with a thousād ceremonies albeit obscure yet such notwithstanding as that through them the ancient fathers beheld with Abrahā the daie of the Lord and reioiced thereat Ioh. 8.56 Neither maie we doubt but that Salomon who was the builder of the temple vsed these maner of speeches in respect of those wals vails and bars by which not onelie the common people were kept
earth towards men Luk. 2.14 and his song or charge what is it Come vnto mee all yee that are heauy laden and oppressed and I will ease you Math. 11.28 And what is that of the Apostle Reioyce alwaies saith he and againe I say vnto you reioyce Philip. 4.4 And to the end we should not think that the crosse which is an inseparable companion of the gospell hindreth any whit at all this ioy In asmuch saith he by the mouth of Saint Peter as you are partakers of Christes sufferinges reioyce yee 1. Pet. 4.13 which lesson himselfe had learned of his maister Math. 5.12 12 Behold then the time whereof the Bridegroome heere speaketh beholde the songs of this turtle which calleth her mate vnto her which faileth not to answere her with the like as we see the examples thereof in the songes and Canticles of the Saintes whereunto the yong birdes also inuite vs knowing the time of their chast mating coupling for which cause we are to our great reproch that iustly sent back vnto them by the Prophet to learne our duty Ierem. 8.7 And let vs note that when wee speake of songs which ought to ring in the Church the question is not so much of the voice albeit the mouth must confesse that which the heart beleeueth Rom. 10.10 but the heart within and the mouth without must accord that we be not touched with that reproch This people honoreth mee with their lyps but their heart is far from me Esay 29.13 And in an other place what hast thou to do to recite my ordinaunces and to make mention of my Law within thy mouth Psal 50.16 And therefore the Prophet saith not onlie that we must praise God but that his praises are sitting vnto them who walke vprightly Psal 33.1 Secōdly the true faithful mā is composed altogether of mouthes and of tonges neither thinking nor saying nor doing anie thing nor in a word hauing ought in himselfe but that which declareth testifieth the glory of him whose newe creature hee is created for his glorie Ephe. 1.12 and 1. Cor. 10 13. otherwise wee know not what this spring-time meaneth For how euer it be the land of the Lord is of songs and thankesgiuings Psalm 118.15 13 And this is cause why the spouse addeth for other marks of the spring-time that the figg-tree hath yeelded foorth her yong figges that the vines are shooting out their young grapes to shew vs that in the Church of God grace is giuen vs not onelie to will which is as it were the flower but also to do which is the fruit to wit the effect of our will Philip. 2.13 Eph. 2.2 14 And let vs note that he speaketh of two kinds of fruit the most delicate that bee to shew vs the difference which is betweene the appearaunces of vertues ordinarilie called Morall vertues such as they are which a man may meet withall in them who are not regenerat in whom god doth in some sort represse that naturall wickednes which is in all whose woorkes notwithstanding are without either tast or sauour according vnto that which is saide that whatsoeuer is without faith is sinne Rom. 14.23 and that without Iesus Christ there is nothing which can please God vnto saluation and the works of the children of God gouerned by the spirit of regeneration Rom. 8.9 For which cause it is also saide that faith which is without workes is but a dead thing Iames. 2.26 15 Farther let vs note that he speaketh in this place of the Church not as of a ground planted altogither newe but as an ancient possessiō heritage which being for a time laid wast or fallow hath been husbanded anew and manured For as for the true Church of God shee shalbe alwaies found to be more old and auncient then the false seeing that truth is before lying and that which is sound and entire before that which is false and corrupted So was Adam created after the Image of God before he was deformed by sinne and after sinne was entred Adam and Eue beleeuing the promise of saluation for otherwise there should haue been no Church in the world the Church which is the citty of God had her beginning before the citty of Satan which began from Caine his But seeing that men haue time without mind accustomed to set foorth and commend themselues vnder the name of Antiquitie especially vnto them who are ignorant whose ignorance they abuse who liue by this abuse behold how it commeth to passe that they which will not suffer themselues to be better taught take often times that which is newe for olde and that which is olde for newe Such are they of whome Saint Peter speaketh who saide of that time when a man spake vnto them of the second comming of the sonne of God to iudge the world which wee yet wait for that al things were as they are now since the first fathers which thing is false saith hee For they should knowe that the world was not created in such sort in the beginning as now it is and that God hath already executed an horrible iudgement on the corruption thereof In this sort after the captiuitie they reproched Ieremie that he had marred all and that then and before he mealed with preaching vnto them they and their fathers found themselues in good case by calling vpon the Queene of heauen and burning incense vnto her Ierem 44.17 nay which more is when they heard Iesus Christ himselfe to speake they saide What kinde of new doctrine is this Mar. 1.27 But Iesus Christ answered them Search the scriptures for they speak of mee Ioh. 5.39 Now this Queen of heauen was the sunne as the phrase of the Hebrue toung doth import and in my time what other difference hath there been but this that by the Queen of heauen is ment not the sunne but the Virgin Mary as if there were a Queene mother in heauen For it is certaine that there is a Queen the spouse of this Bridegroome which is already partly in heauen and partlie yet languishing here on earth to wit the Church being coheire with Iesus Christ as shee is also called by this name of Queene Psal 45.10 but this is not because shee should be adored Not the whole church I say so farre is that the blessed virgin euer required or yet requireth that which is properly belonging vnto her sonne or that she allowed of to admit that shee coulde vnderstand them these titles ful of most horrible and most execrable blasphemy to be called a Mediatrix mother of mercy our life our hope hauing power to commaund her son And yet to find fault with al this were a point of greater impiety in the opiniō of them who call themselues chiefe Christians then if a man had denied God an hundred thousand times For behold say they there was neuer yet any since Christes time that called not vpon this Queene of heauen al the Saintes yea who gaue not credit
and deuoured the poore flocks so that they haue wonderfully skared them For this is a maxima and general rule in this matter that if these cubs be let alone to become foxes they faile not in the end to become Tygers and Lions such as Michea speaketh of Mich. 3.5 For proofe hereof we neede no other witnesse together with the poore estate of Christendome then the legends of the Popes written by their own secretaries among whō that monster Boniface the eight beareth the bel of whō themselues giue this testimony That he entred like a fox he raigned like a Lion and died like a dog And know you that when I speake thus I meddle not with their manners which are so infamous and detestable that there is not a creature which demaundeth not vengeance vp on them of god but I haue principally respect vnto their false cursed doctrine being no heresie concerning the office of our Lorde Iesus Christ without the which trueth whatsoeuer they confesse touching his person and the pointes concerning it in the Creede serueth them to no other end but to colour their lies falsehoodes which they couer with the cloke of this truth according vnto the example of satan their father whom the lord put to silence Luk. 4.34 which is not couied and afterwarde hatched stil nourished and maintained yet in the schoole of these foxes or rather these wolues which are the talants the teeth of that great monster of Rome who hath left them to deale in the doctrine wherein they haue learned to acquite themselues so wel that euerie one hath his morsel of the pray hath snatched for himselfe together with his spiritualities the scepters and crownes of Princes Such are among the rest these foure sortes of wallet-breethren declared sometimes by the Vniuersities themselues to be the locusts issuing out of the bottomlesse pit of whom mention is made in the Apocalyps But what are al these foxes which are become wolues in comparison of that treacherous carauane horde of those vermine openly polluting the holy name of Iesus and selling their filthy trash and trumperie in such sort Gratis to them that will feede themselues therewith that they haue so wel grated that in lesse then forty yeares they haue haled in and heaped vp in their borroughs greater and richer spoiles then al the foxes wolues besides could mountaine vp in fiue hundred years before though the time serued them as well as they could wishe or desire And herein I report me at the least to these other poore conuents of Monks and of Friers whom these new fresh gamesters haue left onely a poore coule to shroude their bald heades in and the taile of a white frocke to traile after them themselues being become as fat as bodie-lice by eating vp the others brewes as the natural Philosophers say of the serpents that they become in the end Dragons by eating vp other small serpents 4 But not to stand any longer on them who are nowe the firebrands bellowes of persecutions nay persecuters themselues how euer they shroud themselues vnder the mantle of deuotion and religion we ought to see and consider how the Lorde had no sooner begun in our time to take his vineyard into his owne handes but satan thrust in into it those foxes the Anabaptists and Libertines of many sorts from whom sprang those vile filthy heretickes of the family of loue who shame not notwithstanding to couer themselues in speach with a more then Angelicall perfection On the other side are crept into the world the Arrians as men zealous of the vnity of one only God others who feare least the humanity manhood of Iesus Christ should bee kept as it were in prison in heauen if wee beleeue not that it is also really in his essence in earth with the bread and the wine of the holy Supper and that the Sacrament would bee annihilated and abolished if wee eate not the verie fleshe of Iesus Christ also with our mouthes and teeth Others there are who are iealous of the humanity of Iesus Christ as they say from whom notwithstanding are crept into the world both Nestorians in seuering of the two natures and Eutichians in the confounding of the essentiall proprieties of thē In a word I know not whether ther be at al any one old heresie which satan indeuoreth not to set a broach among vs or new yet to be inuented which he hammereth not in the forge so to break in vpon this vineyard being yet yong and tender to hinder her fruit to come to maturity ripenes 5 And what haue we to do hereupon Soothlie that which the Bridegrome here saith the Lord of the vineyard willeth vs to do Take vs saith he those foxes those cubs which wast the vines But to whom speaketh he Certainely to those to whom he hath giuen in charge to husband looke vnto his vineyard who should bee watchful and diligent aswell to husband it as also to fence and keepe it from whatsoeuer maie hurt it arming themselues the better to doe this with his authority and power both in reproouing the false doctrine by the true and also in cutting off the dead and rotten members For although themselues be also members of the Church which is here generally represented in the person of the spouse yet notwithstanding in respect of their particular calling and vocation which is to prouide for the purity and suertie of the Church they are particularly distinguished from the rest of the bodie and in this regard they are heere willed and commaunded to take these foxes Such haue beene and yet are and shal be vnto the end of the woorlde those whose ministerie and mouth the Bridegroome alwaies vseth to declare his holy wil and therefore they are called his mouth because they speake beeing moued by the holie Ghost 2. Pet. 1.21 which for this cause specially are called in the holy Scriptures by diuerse names to wit Men of God Seers prophets watchmen builders of the house of God pastors doctors ambassadors of God the frinds of the Bridegrome and dealers in the marriage match betweene Iesus Christ and his Church keepers of the vineyard of the Lord dispensers of the secrets of God names and titles exceeding honourable before God but despised of men names I saie of great honor but of a maruailous yea vnsupportable charge if we take them strictly 2. Cor. 2.16 And this is the cause why the Apostle calleth not this charge a dignity as they vse to terme it who haue forged that goodlie Apostatical Hierarchy but he calleth it a work or a busines 1. Tim. 3.1 whose charge is vnderstood oftentimes generally by the woord of watching and feeding sometimes more distinctlie by attending vnto the woorde and vnto praiers Act. 6.4 sometimes by these wordes of teaching improuing correcting and instructing 2. Tim. 3.16 sometimes by these wordes of planting and watering 1. Cor. 3.6 All which are concluded in these two
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
together Luk. 17.37 And what is this dead body It is saith Saint Paul Iesus Christ he crucified besides which I wil knowe nothing vnderstanding by the name of Christ the person and by the word of crucified all that which he hath doone for vs euen vnto that last cry of his which shaked both the heauen and the earth saying All is finished And thus much touching the Doctrine As for the outward seruice himselfe speaking to that womā of Samaria which demanded of him whether they should worshippe in the Temple of the Samaritanes or of the Iewes confessed indeed that for a time it was the Temple of Ierusalem and no other which God had chosen there to be worshipped But saith he the time is come that men shall worship neither in this mountaine nor in Ierusalem but the true worshippers shal worship in spirit in truth Ioh. 4.21.24 that is to say without distinction of place they shall serue God with a pure spirituall seruice not with aultar or sacrifice but with a contrite and humble heart Psal 51.19 and with the fruits of righteousnesse Psa 50.23 Ro. 12.1 with the calues of their lips Ose 14.3 Moreouer if we respect the former time we shal find that it is true indeed that the couenant was residēt first in the house of Abrahā thē in the house of Isaack afterward in the house of Iacob But how was this house walked caried vp downe Go we farther we shal find that trauersing the desert it made 42. stations Nu. 33. being come into the land of Canaā the tabernacle vnto which the lord had as it were tied the seat of his couenāt both in respect of the doctrine the outward seruice changed frō place to place was in the end separated frō his Arke being taken prisoner among the Philistines on whō hauing wreked herselfe she reunited not herself vnto the tabernacle where the ordinary seruice was kept Finally behold the temple built as a permanent standing place Ierusalē the capital city both of the realme of the priesthoode But how many breaches interruptiōs were there in such sort that the temple was shut vp finally razed afterwards repaired after that most vilanously polluted defiled I demaund therefore where was then this catholick See yea whilest it stood were we to conclude as they do at this day who cal themselues Catholick Romanes the high-Priest is the successor of Aaron therefore he cānoter we must beleeue do whatsoeuer is taught cōmaunded by the catholicke church of Ierusalem I report me vnto al the Prophets whether they either made or taught others to make such a conclusion Nay did not contrariwise cry out both against the Priests against the temple it selfe for those abuses which were by thē there committed And indeed where by whom was Iesus Christ iudged worthy of death as being a blasphemer against God against the temple Where by whom was his doctrine condemned of impiety Where by whom were the Apostles forbidden to preach the gospel Where by whō for what cause was Steuen accused stoned to death It is then a meere bewitchednesse phrensie to tie the holy ghost vnto one place whatsoeuer it be or to any certaine estate of men to ground on them the rule of a mans faith without exception seeing that vnder the ancient people themselues among whom Ierusalē was the place which the Lord had chosen for his house habitation there were none more deceiued then they who without anie exception or limitatiō rested grounded themselues on that temple on the personall succession of Aaron Ierusalem being often the seate and See not of Truth but of Murdering of the Preachers of the Trueth the nest of the Baalims 5 But can it be shewen by the Scripture or by any testimony woorthy of credit that Iesus Christ hath established in the world one certaine place or catholick See that is to say where an head shuld be seated hauing autority ouer al the particular churches of the world And if it were lawful for men to constitute appoint themselues one why should Rome rather be chosen then Ierusalem the first the ancient of al the Churches Called of the Prophets the Citty of God From whence the word of God should go forth into al the world And founded notoriously by S. Peter the rest of the Apostles Or rather then Antioch where were named the first christiās where it is notorious that S. Pet. S. Paul liued But in sūme what reasonable man cā be ignorāt what is to be iudged of the See of Rome seeing that Daniel speaking clearly plainly of that God on earth calleth him by his name the God Maozzim which is as much to say in the languange of the Prophet as the God of Rome or the God of the Romanes Dan. 11.38 For it is euident that this word of Rome in the greek toung which was thē vsed in that country where this city was first built named signifieth as much as the Hebrew worde which the Prophet vseth And S. Paul speaking of him which raigned in his time I mean the Emperor of Rome saith expresly that of the destruction of him should be borne che child of perdition 2. Thess 2.7 and when Saint Iohn nameth expresly the Citie of seauen hils Apoc. 17.9 In a woorde therefore as it is the Lorde which hath of his great grace built his Coche where it pleaseth him neuer vsing the helpe of any for the inuenting the plat and model thereof but vsing indeede the ministery of certaine his faithful seruants al of them immediately chosen as was Moses after him the Apostles for the setting vp of it according vnto the forme and pattern which himselfe no other hath deuised giuing the name of Coch vnto this ecclesiastical gouernment he hath declared that hee woulde not make it abiding for euer in one place but hath vsed and doth vse shal vse it vnto the end of the world transporting it according vnto his good and holy wil pleasure 1. Cor. 12. 6 It remaineth we consider by peece-meale the building of this Coch according as the peeces thereof are set downe vnto vs in this place This discription therefore beginneth first with the matter wherewith the bodie of the Coch is built namely of the wood of Liban that is to saie of Cedar this tree hauing this property that it is as a man would say incorruptible This is it which I haue alreadie declared vpon the last verse of the first Chapter to witte that thereby thus much is declared vnto vs that this holy and sacred gouernement is inuincible both in respect of time and of men The reason is if wee consider the generalitie of the Church because the kingdome of this Bridegrome is euerlasting as the father promised him Dan. 7.14 and Luk. 1.33 reaching it selfe and as it were walking from one end
or such as are of humane woorkmanshippe but of memorable stories penned and vttered by the holy Ghost Let vs therefore now my brethren enter into this Coche let vs see whether it be possible to see and behold any thing in heauen or in earth which may be compared vnto these caruings and engrauings There we see first this great woorke-master making all of nothing all things appearing sodainly at the sound of his woord and this goodly principall peece of work of man mouled as it were vpon the patterne of the Diuinity it selfe Genes 1.26 There we see afterward this mightie Creator in the person of him who was after made our deliuerer and redeemer in person running after those two forlorne children applying vnto that deadly wound so soone as it was made the remedy of an immortality farre more excellent then that whereof our first parent had depriued himselfe and vs all his posterity Genes 3.1 Go we farther behold the Bowe of the Lorde engrauing in heauen the patience of the Creator which endureth still vnto this day Gen. 8.13 notwithstanding our rebellion continued almost four thousand yeares after the flood Looke we farder and with what pleasure doe we behold Abraham Isaack and Iacob walking through infinite by-waies dangerous and in the space of foure hundred years their race amidst most prophane people ful of vnthankefulnes desperate rage multiplied vnto the number of six hundred thousand persons besides the weomen and little children Behold a litle farder the vndauntable insolencie of Pharao minding to stay the course of this Coche beaten and vanquished by frogs by flies by lice at the shaking only of the rodde of one of the seruantes of this great king Behold after this the Coche charged with so great a multitude passing on drie land through the midst of the sea which swallowed vp all the enimies which pursued it behold the bread sent from heauen behold with one stroke of a small rod the most hard rockes cleft to water almost 40. yeares long all this multitude Behold the Coche arriued at the riuer of Iordan after it had beaten downe battered two mightie kings passing the riuer on drie ground making the high walles of Iericho to moulder and fall to ground before it Behold this Coche battering downe trampling vnder dashing in peeces thirty kings beyond Iordan Behold the people in this Chariot of triumph victoriously placed in the land of promise where they are so chastised for their faultes that notwithstanding they obtain in the end so many miraculous trophees as this Coch sustained assaults yea beating down their enimies sometimes with pitchers Iud. 7. sometimes with an Oxe-goade Iud. 3.31 though for one time he suffered his Arke which was as it were his seate in the conducting of his Coche to be taken as it were prisoner but what This was to cut off Dagons legs and arms 1. Sam. 5.4 to strike his enimies on the hinder parts by lashing them with the whip to make them serue him for horses thillers to bring his Coch whither pleased him There folowe after this lamentable heauie things but the Coch remaining selfe-vpright only discharging it self of many which had shoued themselues into it became vnwoorthy to abide in it Such was amongst others that caitiue Saul hauing embrued himselfe with the blood of one of the principall pillars of this Coche 1. Sam. 22.16 and it seemed that then and after that this Coche was ouerturned or altogether staied But God did speedily prouide for it hauing raized a faithful Cocher representing himselfe I meane Dauid that great Prophet and king who hauing conquered and afterward prepared Hierusalem raised vp to honor and so farre fauoured of God as to be called his Cittie his House his Rest and hauing finally prouided disposed all the furniture of this Coche repaired as it were all a-new hee left for successour the chiefe builder thereof namely his sonne Salomon who brought this excellent woorcke vnto an ende with such direction wisedome and magnificencie that there was neuer seene among the Kinges of this world the like thing beeing in this respect the figure of the true Salomon King of peace and Lorde and eternall sonne of Dauid Loe these are the pictures of the in-side of this Coch of which the Spouse speaketh in this place as being engrauen and carued in the inside thereof 6 And if a man will passe beyond the time of Salomon as the holy Ghost intending prophetically to bring forth testimonies of the dilections of this bridegrome vntill his comming in person yea euen vnto the end and consummation of the world we shall find that the nearer the time and terme appointed of God approcheth for the reall execution of his promises the more euidently did the ardent affection of this bridegrome shew it selfe towards his Ierusalem how peruerse and vnthankefull so euer she shewed her selfe But some man might think that this Coche was then at the least somewhat euil affected when of 12. tribes 10. were cast out of this Coche vnder Roboam But this is cleane contrarie For as a family of 12. persons whereof ten should be found traytors and such as had conspired the death of their mother is neuer a whit endāmaged by the casting of those ten rebellious and disloyal persons out of doores but rather eased and purged of great filth so did the Lord by throwing out of his Coche such caitifes and miscreaunts And as for the remnaunt which remained in this Coche if the king againe take a viewe many times of the estate of his house what hath followed thereof but which happeneth vnto barnes and garners namely that the corne is the purer and cleaner the oftener it is winowed and sifted It is true it might seeme that finally this Coche beeing most miserablie guided by them vnto whome this King had giuen the chardge thereof was not onely ouer-turned but broken into a million of pieces nay turned vtterly into dust and pouder though it often resisted and namely vnder Iosaphat and Ezechias But what If wee consider well of all wee shall finde the cleane contrary For so farre is it that they who seeme to haue hadde this aduauntage might vaunt them-selues of those victories that contrariewise it is the King himselfe who ledde and conducted and sette him-selfe his enemies a worke not to ouerthrowe and ruinate his Coche but first to discharge it of that great number of villanous and prophane persons gotten into it and afterwarde to vnharnish it and thirdly because it had a long iourney to make namely as farre as Babel ouer so many riuers and troublesome waies and minding also as it were to vnthawe his people waxen stiffe and benōmed with ouermuch ease they sate at it pleased him to guide thē on foot euen into Chaldea vsing the Chaldeans as his Sompters to cary his vessel of gold and of siluer which he deliuered them as it were in keeping And as for his Coch seeing it so villanouslie
what it is And what meditation I pray you or contemplation can a man haue of that of which he knoweth nothing of which he is no whit bound to know any thing in speciall But prouided a man haue a good meaning and referre himselfe to the articles of their faith be it as be may and kneele himselfe down before a Crucifixe or sometimes seeke a great way for one when hee hath one hard by or be as ready to say an Aue Maria as a Pater noster for indeede the one in this case is as good as the other being as little vnderstood of him that saith it as it is heard of the Image before which he prayeth behold a merite by and by atchieued beholde the wrath of God very well appeazed And how so Is this to pray vnto God in spirite and truth Ioh. 4.24 to present our selues before him in faith without the which a man cannot please God Heb. 11.6 To beleue to be ignorant of a thing is this al one Is this this faith by which we stand 1. Cor. 16.13 by which we beate backe the fierie darts of our enemie Eph. 6.16 1. Pet. 3.9 in which we ought to continue grounded and stablished Coloss 1.23 Is this that doctrine which we must meditate day and night without inquiring after it or knowing it Psal 1.2 And if this be it how shall we be ready to yeeld a reason thereof according vnto the ordinance of the Apostle when we neuer knewe what it meant That is to say how can wee giue an account of that for which we neuer made either spent or receiued And who teacheth this lesson That doth saint Peter 1. Pet. 3.15 And how is he the true successor of saint Peter who not only knoweth ought himselfe but forbiddeth also and taketh from others the onely meane of executing that which S. Peter requireth Are not these sort of men rather those of whō Iesus Christ said that they neither enter into the kingdome of heauen themselues nor suffer others to enter thereinto Math. 23.13 in such sort that truely it may truely be saide that their graund Porter carrieth not without cause two keyes the one to shut vp Paradise as much as lyeth in him and the other to open hell vnto euery one that will goe thither But let vs leaue these preachers of wood and of stone dead and dumbe as they be which themselues will haue called the preachers of Idiots and let vs come vnto him whom they pretend to be personally and really this very king as bigge and as great as he was hanging on the Crosse And what doth he say Doth he teach Doth he exhort Doth hee reprooue Lesse a great deale then the other which seemeth to be that which he is not where as this nether is nor seemeth to be he in deed if we beleeue them themselues who make him and who are so shameles in their writinges as to call themselues the creators of their Creator hee is not there to preach but to be sacrificed offered not without exceeding mockery because that he which offereth him doth eate him and drinke him leauing nothing at al vnto him vnto whom hee saith that hee doth indeede and really offer him And yet this is the maine grounde chiefe point and summe of their diuine seruice and this is their owne language to lift vp God in respect of the actor the priest and to see God in respect of the looker on the people or at least to speake more pertinently which they say to lift vp Iesus Christ and to see Iesus Christ But they must shewe that which they doe both in wordes and in deede 12 But let vs get vs out of this mire and praise God that he hath pulled vs out of it And on the otherside let vs employ diligently all our minde throughly to knowe and as throughly to serue him who hath opened the eies of our minde our heart vnto this effect that wee fall not into greater reproofe then they who faile in this point either of ignorance or of superstition whereas the couetous contēplate nothing else with their minde and eies but their riches the fornicators are giuen vtterly ouer vnto their vncleannesse and wantonnesse hauing their eies full of adulteries and other infamous villanies the gluttons think on nothing else but their good-cheare the ambitious nothing but on their pompe and vanities and so on in the rest whereas al things which presents it selfe before our eies ought to drawe vs rather vnto that which all the worlde preacheth vnto vs namely to consider the wisedome power and infinit bountie of such a worke-man and to dedicate and consecrate vnto him both our soul and body in an acceptable sacrifice Rom. 12.1 It is not enough therefore to contemplate him but wee must acknowledge him for such a one as hee is which is the end and scope whereunto all this contemplation ought to be referred In a word we ought to confesse adore this King Salomon and that crowned And with what crown With that which his mother crowned him withall And when In the day of his fiansailes mirth Let vs therefore consider againe al these points directly 13 Wee knowe well enough what this woorde of king importeth namely a soueraigne power ouer his subiects ordered with reason And thus it is that it is taken in this place but yet with the differences which are between this king and al others which haue bin are or shalbe euer in the world All the other kinges therefore except this are in such sort soueraigne ouer their subiects that their countries are limited the time of their dominion bounded their power reacheth no farther then the body and goods and all this with a charge and condition to yeald an account one day to him on high who hath established them in their thrones heere belowe But this king to the knowing and contemplating of whom we are in this place inuited hath all power in heauen and in earth not onely because hee is god coeternal coessential with his father but also in asmuch as he is man vnto whom all gouernment is giuen ouer al creatures bee they high middle or lowe Math. 20.18 Ioh. 5.27.1 Cor. 15.27 Philip. 2.9 and that for all eternitie Luk. 1.33 Esay 9.6 And not onely ouer the bodies but ouer the soules also of his friends and true subiectes to defend them vnto the ende of the worlde Math. 28.20 And finally to make them really his coheires in the euerlasting kingdome Rom. 8.17 Heb. 2.10 And likewise ouer his enemies in the middest of whom hee raigneth Psal 110. Repressing them chastising destroying according as he knoweth to bee expedient for his glorie and for the saluation of his as the whole sacred historie doth witnes waiting for his full victorie and dominion which is promised him of the father 1. Cor. 15.28 It is therefore very true that this king in asmuch as he is God with his father hath altogether with
vnited by faith with him we should bee found in him with that vprightnesse which the Lawe requireth of man Rom. 8.4 I meane by meerely free Imputation Secondly this same Iesus Christ drawing vs vnto himselfe by his holy spirite formeth in vs both to will and to doe Philip. 2.13 being made and created anew in him vnto good works which he hath prepared to the end that we should walk in them Ephes 2.10 It is then this only Priest apprehended by faith in whom wee find such and so perfect a cleansing of this original staine the same being imputed vnto vs that the mortifying of this same corruption in vs and the spiritual vertue power fighting in vs are at a combate within vs against the relicks of our pollution whilest we wait for our ful incorruption glorie in bodie and in soule vntil the latter comming of the lord Rom. 1.24 Gal. 5.17 1. Cor. 15.28 whē he shal crown of his grace mercy his works in vs 1. Cor. 15.58 2. Tim. 4.8 This is then the summe of the Article of our Sanctification whereof we haue the seale in holy Baptisme in which the water representeth vnto vs the blood which was shed for the remission of al our sins together with the vertue of the holy ghost abolishing burying the old man corrupted and forming in vs that new man to increase in vs from day to day Rom. 3.4 Gal. 3.27 Coloss 2.12 1. Cor. 3.21 Cleane contrary vnto all this our aduersaries teach vs first of all the merits of preparation saie grace must preuent the remnant of our nature not altogether slaued vnto sin but only feebled and yet still in some sort free so that there is a concurrence of this nature of grace and thence they drawe an heape of those goodly merites whereof they haue a store-house full to sell to euery one that will buy Farther they say that originall sinne is really abolished by the water of outwarde Baptisme and by the vertue of the wordes pronounced together with their Chrisme and other ceremonies Asmuch say they of all actuall sinnes going before Baptisme in those which are baptised at yeares of discretion whether hee which is baptised beleeue or vnderstand what baptisme meaneth or not prouided onely they be not in mortall sinne as they call it And thus you see how these braue doctors faile most absurdly blockishly in this so necessarie an article first in beeing ignorant how great and deadly our originall maladie and sicknesse is secondly sophisticating corrupting the sole and only remedy against it both in blending with it that which is naturally in man and in attributing vnto the water to the sound of wordes and finally to their own inuentions that which cannot be giuen vnto the Angels themselues but we must substitute and place them in the seate and roome of this only high-priest 8 There remaineth the point of Intercession which is asmuch to say as Interuention or a comming betweene to put himselfe between God his father them who cal vpon him in spirit and in trueth which these goodly doctors doe so expound as if Iesus Christ were vpon his knees before his father receiuing our requests and supplications according vnto the manner fashion of the princes of this world who haue their Referendaries or masters of Request contrarying herein themselues who in their Letany say not vnto Iesus Christ Pray for vs as they craue of their saintes departed this mortality but haue mercy vpon vs. And that vpon great right For Iesus christ hauing in the execution of his priesthoode here belowe prayed so earnestly and feruently for vs and for the whole Church vnto the end of the world as wee see him to haue done especially Ioh. 17. and hauing beene without doubt heard for euer mediating the oblation once made afterward by him for the full abolishing of that which put a diuision between God and vs hath no neede any more to make new praiers for vs seeing he hath now all power of the father to gouerne vs to grant vs all things we require but it is said that he maketh stil Intercession for vs because the vertue and force of his oblation is alwaies present before God as also because all the praiers of the Church which is yet here belowe are made in his name in whom alone also they bee receiued and sanctified by his mediation and Interuention betweene the father and vs. Nowe in lieu of this Doctrine testified and verified throughout the Scripture hauing made notwithstanding a Referendary and master of Requestes turning themselues suddainly cleane backward and considering of his maiesty glory they teach that it were marueilous presumption to goe directly vnto so great a Lord of Lordes and King of Kinges and therefore say they wee must first speake vnto others to haue accesse vnto him as a man that will haue accesse vnto a King will speake first with the Vshers of his presence or with the groome of his chamber or other his fauorits And who are they Here nowe euery man according vnto his priuate deuotion hath power to chuse himselfe a particular patrone beside the generall amongest which they attribute the soueraigne place vnto the blessed virgin that by her motherly autority to commaund And here euerie ones merits are proposed and their particular commissions of healing this or that disease And whereupon I pray you are all these Intercessions grounded Not vpon any word of God not vpon any example of the Prophets or Apostles or any other of their time not vpon reason seeing this cannot be done but we must attribute vnto these Intercessors that which is entirely proper and belonging vnto the diuinitie and Godhead alone without which Iesus Christ himselfe should be il in vaine called vpon as we haue before shewed al this notwithstanding this hath by little and little slipped into the Church by the efficacy of that spirit of error which they vsed who resisted Ieremy keeping themselues to their queene of heauen Ier. 44.17 as they of whom wee now speake holde themselues to theirs And what I praie you hath brought in this cursed ouerthrowe of the true inuocation of God in Christendome but the distrustfulnes of the fauour and good will of our Mediator towardes vs And yet what shall wee find either in heauen or in earth which hath giuen vs or coulde euer giue vs such assured testimonies of his loue and dilection For wee cannot so much as praie as we ought without he doe first preuent vs by his holy spirit Rom. 8.25 so far is it that there can be anie more prompt and readie then he to help vs. Now no praier proceeding from distrust or from our only imagination bee it forged anew or retained by an euil custome can bee acceptable vnto God Iam. 1.6 and Ioh. 4.22 and therefore aboue all thinges is this holie assuraunce vpon the onely truth loue and power of the only mediator recōmended vnto vs Heb. 10.19
in the history of the transfiguration of the Lord hauing his eies dazeled with the appearaunce of his glory Mar. 9.6 7 Now as it is not in the power of men to giue vnto vs this repose and rest Ioh. 14.27 so neither can they take it from vs. True it is that Satan troubleth it and cutteth it off so much as he can and wanteth no helpes yea of our owne selues in this behalfe and to this purpose But yet notwithstanding it is not in the power of any to trouble vs except when how farre it pleaseth God they shall doe it This is it which we are heere to learne touching the expresse charge the Bridegroome in this place giueth vnto the daughters of Ierusalem that they trouble not this rest of his spouse but suffer her to sleepe quietly so long as shee will Wherein we haue first to marcke diligently this continuall perpetual prouidence of him of whom it is saide that hee that keepeth Israell doth neither slumber nor sleepe Psal 121.4 And therefore it is vnto him we must make our only repaire and refuge saying with the same Dauid I will laie me downe to sleepe wil not wake for the eternall wil defend me Which he doth not only then when in despite of the Diuel al his complices wee haue some rest as wee may say that for these fifty yeares or thereabout it hath pleased God to continue it vnto vs in this place and as it is said Psal 23. to feed vs in al aboundance with his heauenly foode in the sight and view of all the enimies of his trueth but also principally in the most rough tempestes of tryals that we might say with Dauid he hath hid me in his tabernacle in the time of aduersitie according vnto those wordes with which the Lord cōforteth his church Esay 26.20 Arise my people enter into thy secret chambers and shut the dore vnto thee hide thy selfe for a litle time vntill the indignation be ouerpassed It is the Lord then who giueth this true repose and rest vnto his Church and who defendeth it so farre as seemeth expedient vnto his blessed will 8 But what are these daughters of Ierusalem which are thus adiured in this place Some take them to bee the damsels of the spouses traine as if a man should say vnto the waiting gentlewemen of a Queene take heede you awake not your Lady Mistresse But it were needlesse to vse so solemne a charge towardes such persons and it seemeth rather that this is spoken vnto them who would not faile to trouble this repose and rest if so be they were not hindred The Bridegroom therfore in this place calleth them daughters of Ierusalem whom the spouse before Chap. 1.6 calleth not Her sisters but Children of her mother namely those which are in the Church but not of the Church as S. Paul putteth a great differēce between the circūcised without the circumcised within Rom. 2.18 saying that al are not the children of Abrahā which are of the posteritie of Abrahā Rom. 9.7 These are therfore they vnto whō the Bridegrome giueth this charge as vnto those who are the nearest therfore the most dangerous enemies of the Churches rest as experience hath dayly shewed yet euery day stil sheweth thē to be For who are they who at this daie doe most hinder the aduancement of the kingdome of God and that the Church ioyeth not in this rest They are neither Iewes nor Turkes which so much doe it in comparison of them who call themselues the Catholique Church naie the chiefe pillers thereof together with certaine cursed Apostates and heretiques gone foorth from vs because they were not indeed of vs 1. Ioh. 2.9 but what God brideleth them notwithstanding then so far as is behooueful expedient as it is said in this place 9 As for the Roes and Hindes which are heere taken to witnesse of this charge besides that this maner of speech is agreeable to the whole tenour of this Canticle in which this mutual discourse is represented to be had between those which are in the fields it is no new thing that the Lord and his seruants take to witnes against men al sorts of creatures as the heauens and earth Deut. 32.1 the oxen the stars Esai 1.2 the cranes the storcks and the swallowes Ier. 8.7 yea the mountaines the foundations of the earth Mich. 6.1 As in deed there is no creature high middle nor lowe which demaundeth not vengeaunce of God against such as are rebellious and disobedient vnto his commandementes Rom. 8.21 Yea when it pleaseth God hee maketh them executioners of his iudgementes as appeareth by the sauadge and cruell beastes of which it is spoken 1. King 13.25 and 2. King 17.25 euen the verie frogs and flies as appeareth by the plagues of Aegypt so that it is verilie a terrible thing to fal into the handes of the liuing god And with this are they especially threatned who are the perturbers troublers of the church otherwise called the annointed of the Lord Psalm 105.15 and which are heere named the Bridegroomes loue a woord most sweete pleasant and amiable O wretched and wretched againe is he who refuseth to haue his part therein especially now when the sonne hath reuealed vnto vs al the secretes of our saluation as vnto his frindes and not as vnto his seruantes Ioh. 15.15 yea hath confirmed and ratified vnto vs this infinit Loue and Dilection of his by giuing his life for vs. 10 But what meane these wordes which follow vntil she wil be awaked For can the faithful soule be full of this sleepe and desire to be awaked out of it Certainlie Saint Peter had no such meaning in the historie of the transfiguration but rather desired he might stay continually in the mountain I confes therefore that such a meditation and as it were such a retired contemplation of euerie faithfull soule is a thing altogether incomparable in respect of anie thing in this woorlde besides whereof Dauid may be a witnes Psal 63.6.7 But notwithstanding seeing the members of the Church ought not onlie to receiue this nourishment to be thereby sustained and nourished but also to imploie themselues to the vse and seruice of the whole bodie there is no talke of being alwaies continuing in this contemplation but we must come also vnto action and trauaile daie and night euery man according vnto his vocation And therefore these good fathers who so sequester themselues from the world that in the end they haue neither serued to their own others profit haue greatlie abused themselues So wee read that Iesus Christ the true and perfect patterne of Christian life withdrewe himselfe aside at euening into some secret place but he emploied al the day in going vp downe in teaching and doing of miracles yea busying himselfe so far as that he forgate his meate Mark 3.20 Saint Paul also knoweth not which of the two he should chuse