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
although no consent nor any effect of deed or of word do folow Rom. 5.12.14 and 7.14 is worthy of death yea of euerlasting death Rom. 6.23 As this Priest is he alone who by meanes of the paiment which hee hath made for the malediction and curse which was due vnto vs and hee alone without exception which taketh away the sinnes of the worlde Ioh. 1.29 is the propitiation for our sinnes Rom. 3.23 which he hath borne vpon the tree in his owne person 1. Pet. 2.24 namely for them vnto whom it is giuen to repent 2. Tim. 2.26 and to beleeue Ioh. 6.44.45 not that Repentaunce or Faith it selfe merite saluation any way or haue any place of satisfaction towardes God seeing eternall life is of free gift Rom. 6.23 but because that god hath appointed and giuen true Repentance as a good way to bee prepared to receiue pardon Psal 51.12.19 and Faith to apprehend him and to apply him vnto vs vnto eternal life Ioh. 3.16 In a worde therefore all sinne in his owne nature is mortall and deadly and contrariwise all sinne except it bee the sinne against the holy ghost which is vnpardonable is pardoned the beleeuing by the onely oblation of our eternall Priest once made Hebrew 10.10 and Rom. 5.1 6 Their other distinction is double namely betweene the guilt and the paine satisfactory separating the one from the other and betweene the sinnes going before Baptisme and those which are committed after and al to bring the satisfaction of Iesus Christ vnto this point to make that which proceedeth from vs of some worthinesse merite which they call condignely meritorious an abuse which can in no sort agree with the priesthoode of Iesus Christ the sole and immediate cause of the Remission of our sinnes and so by consequent of our saluation in this respect Psal 32.1 These good Doctors teachers therefore as touching the sinnes which goe before Baptisme grant indeede that they are entirely pardoned both in respect of the guilt and in respect of the paine and that by the meanes of some vertue of the sacred water with the action it selfe of Baptisme reseruing notwithstanding for the young Infantes which die before they come vnto the age of discretion a certaine place which they call Limbus where they are in some smal enioying of the ioyes of paradise as are those infantes which are dead when they are borne or die before they be baptized But as for the sinnes which are committed after Baptisme the guilt and trespasse onely pardoned there remaineth the satisfactorie paine to be paid as they saie and in what mony By Fastings Almes Pater-nosters and Aues Pilgrimages Foundations and other paines and penaunces imposed in Auricular confession And hereunto you must adde Pardons Indulgences and the merites of Saintes But yet is a man freed and quited of all when hee is dead No. But hee must goe and pay the rest in an other worlde in the fire of Purgatorie But they say that hee which is there can merite no longer therefore hee must come out of this fire by the praiers and good woorkes of the liuing and especially by a number of Masses Obits Requiems Holy-water other like deuotions But what shal he come forth Nay that they cannot tel though they tax euerie mortal sinne at a certaine number of daies and of years But put case one for whom wee still praie at all aduentures be come foorth already long since Mary this shal bee set of vpon the tayle of another score to bee allowed other And whereto then shall the satisfaction of Iesus Christ serue Forsooth to make al this auaileable and to send you into the fire of Purgatory for a certaine time whereas otherwise you shoulde haue gon into hel fire for euer And yet when it so pleaseth the marchant royall of Pardons hee doth more then Iesus Christ himselfe For he absolueth à culpa pana that is quitteth both the sin and punishment thereof and commaundeth the Angels to drawe what soules it pleaseth him out of Purgatorie And is there any thing hee can doe more contrarie vnto the effect of that oblation which Iesus Christ himselfe hath made of himselfe vpon the crosse Yea the spirit of lying by the iust iudgement of God hath passed yet farther vpon those which haue loued and doe still loue darcknesse better then light Ioh. 3.19 according vnto the Prophecie of Esay Esai 29.10 and that of the Apostle 2. Thess 2.11 and 2. Tim. 3.13 For he hath so controuled and countermaunded the oblation once made for all by Iesus Christ himselfe that he hath borne men in hand and perswaded them that they must euery daie really and actually reiterate the same and whereas the holy supper of the Lorde was properly and peculiarly ordained and established that we should be made partakers more and more of that mysticall vnion of Iesus Christ together with all his merites vnto eternall saluation 1. Cor. 10.16 and secondly to celebrate in solemne wise the memory of his holy and onely sacrifice once for all made with solemne thankesgiuing they haue conuerted the same into a daily sacrifice actual and real of the verie and true body of Iesus Christ vnto God his father by an High-priest annointed and shauen to this end and purpose and that with a greater efficacy then the first which Iesus Christ that perfect and only Priest sacrificer of himselfe made vpon the crosse seeing that according vnto their owne saying this of his reserueth stil the satisfactorie paine but this which is made by their priests maketh an entire satisfaction yea saie they both for the quick the dead And this is it which they cal their Masse the which is so rooted in the hearts of the abused and abusers that there was neuer a more execrable blasphemy in the woorlde nor more directlie contrarie vnto the priesthood and sacrifice of the Lord nor more stubburnely and cruelly maintained and defended 7 There followeth the second point of our Redemption namely that which is called sanctification because that by it being drawen out of our natural pollution we begin to be cleansed and framed vnto iustice and vprightnesse It is also called Regeneration or Newe-birth Ioh. 3.3 because that by it wee become newe men as touching the qualities of the scule our vnderstanding being enlightned to know and embrace the truth of God Ephe. 1.18 and 4.24 and Coloss 3.10 As therefore man made not himselfe but the only power and bounty of god created the world Psal 100.3 so must wee confesse that this verie grace and power alone maketh vs new creatures in respect of the qualities which are within vs in him who is made vnto vs also Sanctification 1. Cor. 1.30 For the effecting wherof first al the pollution and filthinesse of the nature of man in the first Adam was abolished in the flesh of this High-priest our second Adam conceiued in the womb of the virgine by the holy Ghost to the end that wee beeing
Bridegroome The one is of meere gratuity hauing no other fountaine but the infinit goodnes and compassion of God so farre to loue this poore and miserable creature Ioh. 3.16 Rom. 5.8 The other is vpon an infinite obligation not onely of the creature towards the creator but which is more of her which was so dearly raunsomed from sinne death and hell towardes her most bountiful and liberall Sauiour The one goeth before presentes it selfe first the other followeth The first proceeding from himselfe engendreth the other in vs of meer grace For our wel-doing reacheth not vnto god Psal 16.2 to whom nothing can be added from whom nothing can be taken But al the good and profit which can proceede from the loue that a faithfull soule beareth vnto his Sauiour returneth to it selfe because it pleaseth God to honour them who honour him Gen. 22.26 1. Sam. 2.30 Psal 91.14 And who wil not cry out with the Prophet saying What is man that thou vouchsafest to know him the sons of men that thou wilt haue care of them Psal 8.5 and. 144.3 And againe What shal I render vnto the lord Al his benefits surmount mine vnderstanding I will take the cup of acknowledgement of saluations and I wil praise his name Psal 116.12 5 The spouse addeth Beholde thou art goodly and pleasant A most true speech For what is there in respect of this great sauiour so goodly or so pleasant Of whom the Prophet speaking who notwithstanding saw him not but a farre off Heb. 11.13 and through the shadowes of the Law I shal saith he be satisfied whē thy glory shal appear Psal 17.15 But besides this we must note that she which speaketh heere is shee onelie who knowing what this beuty is albeit her selfe were truly faire heard her beautie commended by her Bridegroome staieth not her selfe notwithstanding thereon but seemes she would saie that as for her selfe all her beauty is nothing vnto her but that it is her Bridegroome who is indeede goodly and worthy to be looked on as also hereon it is that she altogether resteth her selfe The poor Paynims and not our wise Salomon onelie Prou. 27.2 could tel wel enough how to blame dislike of them who gaze on their owne feathers praise thēselues And how may wee cal the assembly of them the spouse of the Lord that is to saie the true Church who alleadge their vertues and merites though they had an hundred times more then they attribute vnto themselues This saie they thinking thus to excuse the matter proceedeth not only from our selues but from grace also with the which if we were not preuented and accompanied wee coulde merit nothing at all As much said the proud Pharisee Luk. 8.11 as if that grace were therefore giuen vs to saue our selues by the value of works mingled with the merit of Iesus Christ To let passe the other error of theirs altogether inexcuseable that they recken their most manifest and notorious superstitions for merites also On the contrariside what is the language of the true church of the Lord Not vnto vs ô lord not vnto vs but vnto thy name giue the glorie for thy truth and bounties sake Psal 115.1 What am I said Dauid that great seruant of god what is my fathers house that thou bringest me so far 2. Sam. 7.18 And what saith the Apostle of Abraham the father of the beleeuing Truly saith he if Abraham were iustified by woorkes he hath whereof to boast but not before God Rom 4.2 And the children of God what aunswere doe they returne the Lord giuing them testimony of their good life in the later day lord whē saw we thee hungry thirsty c Mat. 25.37 Let vs therefore apply our selues vnto the studie of good workes which are the beutie giuen vnto the Church of God and know we that God wil begin them in vs as it is he who doth them in vs bestowing on vs freely both the willing and the doing Phil. 2.13 but by his onely grace freely bestowed in him in whom alone he accepteth of vs Ephes 1.6 and not for any value or merit of them For not onlie we haue nothing but of free gift 1. Cor 4.7 but also when we haue done al we shal be nothing but vnprofitable seruantes to that master who hath nothing to doe neither with vs nor with our woorks Luk. 17.10 as also the Apostle speaking of those who are most righteous saith that euerlasting life is the gift of God by Iesus Christ Rom. 7.23 6 Finally the spouse saith Our bed is green the beams of our houses are of Cedar our galleries of Cypers As touching the bed this may be meāt not of a couch to sleep on but of the maner they vsed of old in taking their repast not sitting but halfe lying on cushins as the proper signification of the word importeth which the spouse aboue vsed Vers 12. This may bee also very well referred vnto that which is said of the greenes namely as if it were made of greene grasse Notwithstanding there is nothing letteth why it may not be taken also for a couch or bed whereon men repose rest themselues Nowe in what sort soeuer it bee taken the spouse doth rightly say that this bed is greene to shew how pleasant that peace is which the world cannot giue Ioh. 14.27 neither yet take awaie Ioh. 16.22 which repose is not found but in Iesus Christ alone Mat. 11.29 seeing there is no condemnation in them which are in him Rom. 8.1 And this is the reason wherefore this spouse yea euerie of the faithfull is compared vnto a goodly tree alwaies greene and bearing fruite Psal 1.3 92.15 And Saint Peter saith that our crowne is incorruptible That which is added of beames of Cedar galeries of Cpyers or other such wood hauing respect vnto the buildings and pallaces of kings couered flat with battlements and galeries on the top tendeth vnto the same end namely to shew vs by the similitude of these two sortes of odoriferous not putrifiyng trees that the ioyning and coupling of this Bridegrome with this spouse withdraweth vs from the stench and corruption of the woorld making of our soules bodies so many Temples distinctly considered dedicated vnto God 2. Cor. 6.16 and Ioh. 14.23 as being ioined together they are called liuing stones for the building of this one and spirituall Temple namely of the church truely Catholique vniuersal 1. Pet. 2.5 7 Neither must we forget that she maketh distinct mention first of the beames and then of the galeries naming the principal proppes and staies of this building I meane the Prophets and Apostles who yet to this day quicken giue life vnto the Church of God by their holy writings preached and expounded therein Eph. 2.20 Such therefore is this house of the Lord and the habitation of the true Church not this lakes built vpon mens traditions with mouldy and rotten wood which hath some faire
again in persoÌ„ that with a loud shril voice standing in the teÌ„ple saying If anie man thirst let him come vnto me and drink He that beleeueth in me as saith the Scripture out of his belly shall flow riuers of water of life Ioh. 7.37.38 And in another place Come come yee vnto me all that trauel are heauie laden and I will refresh you Mat. 11.28 although I saie the Bridegroome cryeth out in this sort yet is there scarse one man to be found among a thousand who hath notwithstanding eares to â—ear feete to goe after handes to reach after and to receiue this heauenly food and norishment Nay which is more some being inuited and called to the banquet refuse to come others spit out againe the food they there did eat which they should haue kept within theÌ„ digested a thing verily most lamentable pitiful to coÌ„sider Knowing therfore that we are so clean out of tast of this meate that wee haue no appetite at all of our owne nature to anie thing saue that which is hurtful and deadlie let vs be carefull and diligent to praie vnto our good God to forme in vs a contrarie desire to knowe and consider of the beuty goodnes of this fruite We read how Eue our first mother poysoned with the venom of that old serpent had an appetite to the eating of that fruite which she was forbidden because she saw it fair to see and good to eat In that she thought it to be faire and goodlie to see therein she deceiueth her selfe nothing at all but had not her vnderstanding beene vtterlie corrupted she would neuer haue thought that that could bee good to eate the eating whereof shee was forbidden by the mouth of her Creator himselfe In such sort doth Satan deale with vs euerie daie by the meanes of our concupiscences sette on fire and entised by the outward shewe and appearance of thinges to bring vs vnto sinne and transgression and yet wee doe much worse and are more deceiued a great deale then euer Eue was For the tree which she tooke to be faire was indeed faire and pleasant to behold though it was not good to be eaten of But as for vs besides that wee abuse the beuty and goodnesse of the creatures of God as she did we are so blinde that that which is most foule seemeth vnto vs most faire and that most sweete which is indeede most bitter vntill such time as it pleaseth God of his mercie to chaunge our senses and to enable them throughly to discerne betweene that which is good that which is euil Heb. 5.14 In a word this tree wherof the spouse here speaketh is that of which if we eate not we can haue no life in vs contrarie to that tree of which our first Parentes were forbidden vnder paine of death to eate 4 And seeing the deadly tast of that forbidden tree hath caused vs to lose all lust and appetite of eating and liking the fruit of the second which is the only remedie we haue against death we are continually to pray vnto God that it will please him to make vs to know the beuty and goodnesse of this fruit to haue a through appetite thereunto to desire first to sit vs vnder the shadowe of it which thing we are diligently to consider of For among other commodities which trees haue in places of heat of parching their fresh wholsome shade is not the least And what heat or burning is greater then that of this world seeing we beare besides within our selues as it were the suburbs of hel where that fire is which is neuer queÌ„ched True it is that according vnto the example of the rich man of whom mention is made Luk. 15. the men of this world insteed of perceiuing this wretched and miserable estate find therein a certain cool refreshing cannot abide theÌ„ who would bring theÌ„ thence vnto this true refreshing shade but in the end they feele it to their great remediles sorrow wheÌ„ they are fallen as we say out of a could feuer into an hot ague from whence they can neuer get out again This shade therfore is the true repose rest of a mans conscience which is no where els to be found but vnder this tree which we ought aboue all things to couet after as himselfe also signifieth by that lesson which he teacheth vs Mat. 11.29 Let vs adde hereunto that which the spouse saith namely that she is sitten vnder this shade For to what purpose were it to enter into a place of refreshing afterward to go out of it And this is it which serueth as it were for an inditemeÌ„t against so many flying giddy minds spirits who happily begin wel but end most il some of theÌ„ wauering now on oneside sometimes on an other without resoluing them selues any way as Elias reproched them of his time 1. King 18.24 others whirling about like fanes and wethercockes with euerie winde Ephes 4.14 Iam. 1.6 others turning themselues the cleane contrary way as an infinite number of lewd and wicked Apostataes and reuolters doe at this day for whom it would haue beene better they had neuer bin borne To all this sort of dealing is opposed that which the Spouse saith in this place that shee is sitten vnder the shade of this tree Which serueth not onely to the reproofe and condemnation of those whom we haue already spoken of but also of a sort of curious companions who come neare the tree onely to gaze on it and to looke on them who sitte vnder it as also of those who albeit they depart not from vnder the shade of this tree but pretend to stay vnder it notwithstanding are alwaies gadding so after this and that that they feele not the one halfe of this comfortable refreshing of this shade Which thing is represented vnto vs in the person of Martha preferring the desire she had of prouiding of corruptible foode for her guest the true incorruptible life so far as to take it il that her sister Mary al that time sate stil at Iesus feet hearkening vnto his word But what did the Lord answere her Martha Martha thou art carefull and encombrest thy selfe after many things but one thing is necessary Mary hath chosen the better part which shall neuer be taken from her And would to God all of vs had well throughly learned this lesson Which if we had we should see no longer others walking vp and downe and telling of newes others sitting at their tables a making of good cheere others in their shoppes marchandising and traffiking others out of towne to get in their debts or rather their reuenewes while the Lorde inuiteth vs to be at his feete and vnder the coole shade of that incomparable sweete refreshing of his Wee haue a long time warned euery one hereof and we cry out for it in vaine but wisedome cannot be iustified but by her children 5 The spouse therefore witnesseth
in such sort in this place that now nothing in this behalfe ought to seeme new and strange vnto vs as if we were yet yong infantes and babes in vnderstanding in steede of being ashamed not to be of the nomber of those of whom it is spoken in the fift to the Hebrues that they be exercised and practised in discerning betweene that which is good and that which is euill 3 Now for the vnderstanding of this book it is requisit we learne and knowe what moued the holy Ghost to chuse and prosecute so farre this similitude of marriadge the which is not as I sayde before if God would deal with rigour in examining euery poynt thereof without many great wantes and imperfections This was it therefore to speak in few wordes because there is not amongst men eyther in respect of the obligation a more sacred and diuine or in regarde of the effect a more strait and firme bond to bee founde then this of marriadge For in all other contracts and bargaines wherein one man is obliged and bound vnto the other the question poynt is only of the goods and possessions of this world and of such things as are without the persons which bargaine and contract together or if the matter be touching the body yet is not the obligation reciprocall wherin the one party is as much interessed as the other but may happily bee as far to the disaduantage of the one as the aduantage of the other as for the contract of marriage therein God himselfe as principall author so dealeth as that this bond continueth indissoluble if himselfe say not the word to the contrary and breake this bond either by death or by any other his ordinaunce And agayne the obligation or bond of both parties is so mutuall and reciprocall that neither of the parties is free and at his owne choyse and both of them become as it were one person by the coniunction of marriage Now which is more the effect thereof is rather diuine then humane to wit the generation and procreation of mankind For God by this contract vseth men as his instruments to do that which is properly belonging to himselfe to wit to the engendring of mākinde whereof his church is made and composed For albeit this ordinaunce of God Encrease and multiplie be extended generally to all the creatures comprising man also in the number of them yet notwithstanding as the creating of mā both touching the male and touching the female is other and different from that of the rest of the creatures euen so we must conclude that God hath led and conducted the race and succession of mankinde from the father to the sonne to his effect by a speciall and particular coniunction in wedlock specially ordayned and blessed by the inspiration of his holy spirit and calling vpon of his name The holy Ghost therefore minding to represent vnto vs that which in it selfe is incomprehensible not to be conceiued I mean that most streit spirituall bond of Iesus Christ with euery faythfull soule to the end to engender in the minds of the beleeuing the assembly and congregation of whom is called the church the knowledge of truth together with all other holy motions and operations thereby to quicken and giue life to euery one of the faithfull wholy and entirely and consequently to his whole church and congregation in the true life which lasteth for euer could not chuse a more proper similitude nor a more liuely patterne and modell thereof then this coniunction of marriadge And this is also the reason why the word of God which is receiued fructifieth by fayth is by Saynt Peter called The incorruptible seede Hereunto also tendeth that second generation New-byrth which is made by the spirit whereof our Lord Iesus Christ so largely treateth with Nicodemus Ioh. 3. which I will therefore declare vnto you and handle more at large because this secrete whereof I now speake is the ground and foundation of our saluation 4 Euery one of vs then is cōstrained to confesse that euery good thing commeth from God whether we consider the essence and being which all the creatures haue receiued of God or the diuerse qualities whereby they are mayntained Which thing is signified vnto vs by the Apostle Act. 17. when he saieth That in him we are we liue and haue our mouing as if God the Creatour did as I may so say insinuate himselfe within his creatures to declare vnto vs the better that diuine efficacie woorking of his which is in them opened displayed according to that measure and durance it pleaseth him although to speake properly his diuine essence bee neither within nor without the world but comprehendeth all it selfe being incomprehensible But there are two other manner of coniunctions yea rather vnions of God with man much different from that whereof I last spake and of an effect of greater consequence to wit first of all the vniting of the eternall sonne of God with a true body and true humane soul in the wombe of the blessed Virgin Mary by a personall vnion which to the Angels themselues is incomprehensible by which the word which is the sonne eternall and coessentiall with the father was made flesh Ioh. 1.14 in such sort that since this person which is called Iesus Christ Mat. 1.16 is true God and true man without any either seuering or confounding of the two natures which is that great secret wherof the Apostle speaketh 1. Tim. 3. And vpon this dependeth a third coniunction of our Immanuel with the beleeuing by the which euery faithfull person and so consequently the whole church which is composed of them is spiritually as it were married with Iesus Christ and made flesh of his flesh and bone of his bones Not that the body of Christ is really within our bodies or his soule within our soule which the truth and verity of his body and of his soule cannot suffer as neither any such coniunction appertaineth any whit at all to this mystery which is altogether spirituall and tending to a spirituall life but because that as in an humane body the soule being naturally ioyned thereunto quickneth and liueth all the members of the body if so they be knit and ioyned together according to the frame and building of the body so Iesus Christ as the spiritual bridegrome of his church by the and vertue of his holy spirit and by the meanes of his humane nature by the which he symbolizeth that is agreeth in one part with vs is so neare and so powerfully ioyned with vs by the meanes of fayth which apprehendeth him that he quickneth vs to life eternall working in our vnderstanding and wil to repaire in vs by little and little the image of God doone forth and defaced by sinne to make vs in the end perfit partakers of his glorious immortality in the later day vnto which the consummation perfiting of this holy spirituall marriage is reserued Hence it is
meete with it as indeede alas he met it with a mischiefe when Satan which remaining not in his first estate had made himselfe most fowle and most wicked discouered himselfe inough vnto him for such a one as he was and most worthy to be hated and reiected when in tempting of him he accused the creator of enuy and lying And behold here wherein Eue and after her Adam did faile inexcusably to wit that in steede of vsing that addresse and helpe which they had to know well enough and to hate this deceiuer they suffered themselues to be perswaded of him so enthralled and captiuated themselues with all their posterity in this corruption Rom. 7.14 which maketh that he is now most blinde and most bad together in louing and in hating 10 For if we examine the whole course and traine of the worlde what shall wee finde els but some deceiued in the difference betweene good and faire and euill and foule others wittingly louing that which is worthy of hatred and hating that which they ought to loue For example if the question bee touching that which directly concerneth the loue and seruice of God behold the superstitious and Idolaters so bewitched that not only they cānot nor wil not know loue the truth but they stop their cares that they may not heare their eyes that they may not see and which more is they persecute it with fire and sword Behold on the other side the Atheists and mockers of all religion with which the whole world at this day stinketh the earth it selfe demaunding vengeance of God If we speake of the life of men towardes men and consider whereunto all apply and giue themselues great and small from morning to euening we shall finde that some burst with the plenty and abundance they haue and would sel paradise out of hand for a lickerous morsel others trauaile not to serue God by their life but only to maintaine this life fearing they should die for famine and will not stick so they may saue a farthing to loose their soul the word of their saluation others possesse not their goods but are possessed of thē in body in soul others welter and walowe like hogs in their wanton lustes others are insatiable in swallowing downe of honour to fil themselues with wind others giue themselues to ten thousand vanities as this wise king Salomon himselfe hath at large declared in his booke of the Preacher In a word see how by not louing and hating as they ought euery man departeth out of this life without knowing or without well thinking thereon what he came hither to do 11 You see thē what this euil is what is the original cause therof But what remedy is there To haue recourse vnto him which hath made vs who alone can make vs anew by the same power which is his holy spirite enlightening the eies of our vnderstanding Ephes 1.18 Act. 26.18 framing a clean heart within vs Psal 51.12 creating in vs both to will and to doe Phil. 2.13 in a woorde making vs from the head to the feete new creatures 2. Cor. 5.17 that is to say such as this spouse is set before vs here to bee which is at large described vnto vs by Ezechiel both in her first estate and condition and also in this whereunto she is exalted Ezech. 16. in such sort that rightly the Apostle calleth the Church the woorkemanshippe of God 1. Cor. 9.1 yea of him alone in respect of the effect 1. Cor. 3.7 and a woorke so long and so hard and difficult because of our rebellion that the spirite of God cannot as I may so say come to the end thereof but with time and by plucking vs vp as it were by a pully Which seeing it is so let vs consider what this perfect loue and charitie of ours ought to be towardes God and our neighbour the portraiture whereof is set down in the two tables of the Lawe and hath too in some sort beene knowen marked by a Painim saying in speaking of the mutuall frindship of men that true and perfect loue and frindship is shewn in this that the one desireth that which the other desireth and wil not that which the other wil not which is as much to say that hee loueth that which the other loueth and hateth that which the other hateth This is an excellent rule to direct our whole life by if we take the Lawe of God for the ground and foundation of that which wee ought to loue and to hate and by consequent presuppose that the will of the Bridegroome which is the head whose wil is declared in his Lawe giueth a Law vnto the wil of the spouse witnes that which we craue euery day in our praier saying Thy will be done 12 And to shew how necessary this patern is behold Iesus Christ that is to say the Bridegrome himself who being come into the world to cōquer win this Bride to kisse hir as hir selfe desired with his own mouth being in cōbate with him which held her frō him vttereth this strange speech Notwithstanding not that which I wil but which thou wilt Mat. 26.39 And what meaneth this Was there a strife and rebellion betweene the wil of Iesus Christ and the wil of God his Father None at all For were it so hee coulde not haue beene either God or so much as a good man much lesse our Sauiour as indeede and truth he is For as much then as the person of the father and of the holy Ghost and his are one and the same God his wil also is one the same wil with the father the holy ghost And in asmuch as he is man he had another wil as it were another nature but without all repugnancy notwithstanding against his diuine wil. Who is it thē which speaketh thus Iesus christ God mā but according to his humanity against which distinctly this combat was addressed because it was in it that he should make his combat and ouercome as it were himselfe in asmuch as he is God the iudge and reuenger of sinne in such sort that in one person alone he is assailed and assaulted and is alwaies conquerour And what caused him so to speak Not any rebellion of his humane wil against his diuine wil but only a diuersity proceeding from the apprehension of that most frightfull and most horrible feeling of the curse malediction of God against al the sinnes of the elect which he had vpon himselfe although he had no blemish at al in himselfe an apprehension notwithstanding entirely subiecting it selfe vnto the will of God and in euery point wel ordered and gouerned And if the Bridegroome speake thus beeing altogither perfect what must the Bride and spouse doe in whom this orderlinesse and good regiment of wil is scarcely begun 13 Behold therefore I say why this change by which it is giuen vnto this Bride to loue that which her Bridegroome loueth
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
his eies Ps 96 97. and in others following Whereunto belongeth that also which the Lorde himselfe saith of Abraham that seeing the daie of the Lorde hee reioyced Ioh. 8.56 But whereas the fathers saw him not but afar off in the promises and shadowes of the Lawe Heb. 11.13 it is no maruaile if they desired some thing more for which Simeon giueth God thanks in his song seeing the Saints at this daie since his first comming insteede of beeing satisfied therewith desire yet more feruentlie his returne as witnesseth that demaund of ours euerie daie in our praier That his kingdome come or else wishing to bee dislodged quickly from below as the Apostle crieth out Rom. 7.24 and Phil. 1.23 which is nothing else but to bee drawen vnto him leauing here below the old cast garment of this bodie vntill it be chaunged taken againe in incorruption 2. Cor. 5.5 Now the spouse hauing ended her former speech by the which shee was raised as it were aboue the cloudes by the winges of faith and hope shee entereth here now into another as hauing cast her eies both vpon her companie and traine and vpon hir selfe and others which beheld hir And this hath Salomon here set downe not without great reason as shal appeare by the handling of this matter For it cannot bee but such considerations wil often arise in the mindes and thoughts of such as are most perfect for which cause it is more then necessarie we prouide before hand that wee be nothing shaken by them as manie in our daies are This Queene therefore hauing bosted her selfe that if shee were drawen by the king her beloued shee would come running vnto him with a goodlie and triumphant companie and hereupon beginning to consider what this troupe and traine of hers could be in comparison of them whom shee calleth here Daughters of Ierusalem and of those of whom shee afterwards complaineth she becommeth at the first as it were ashamed But afterwards considering the quality and not the quantity thereof shee pronounceth cheerefully these wordes The vpright loue thee as if she should haue said wee are indeede a small companie but fayre and good for I bring thee nothing which is not entire and vpright and which beareth thee not a true and sincere affection And a little and good is better then a great deale and naught 2 This is the comfort consolation which hath been yet is most necessary vnto the church according to these words of the Lord Luk. 12.32 Feare not litle flock for it is your fathers pleasure to bestow on you a kingdome There are then no greater deceiuers to terme them in most courteous manner then they who to discerne the true church to the which wee must of necessity ioyne our selues if we wilbe saued from the false from which we must of necessity separat our selues if we wil not perish stand wholy vpon a multitude For first of al euery one is constrained to confesse that euen in the affaires dealings of this world there are alwayes to be found more fools then wise men How is it then when the point concerneth supernaturall wisdome and goodnes If wee will not beleeue that which the Lord himselfe hath saide in expresse termes speaking of the broade gate which leadeth to destruction through which many doe passe and of the streit and narow gate leading vnto life and which fewe doe finde Mat. 7.13 let vs at least beleeue that perpetual experience which wee haue hereof For what was I praie you the number and multitude of the true children of God when the deluge came vpon the world in the which only eight persons were spared which perished not by the waters And afterward what was Abrahams house in respect of the Cananits onely Yea what was the whole people of Israell to comprise therein the hipocrites and false Israelites in comparison of all the nations of the world shut out of the couenant of saluation Eph. 2.12 Yea and then especially when the Bridegroome came into the earth in person to gather and to visite his church who reiected him but the builders who cried away with him away with him crucifie him crucifie him but the multitude what multitude was that first number of sixscore persons by which the the Christian church began in Ierusalem To bee short when our aduersaries at this day who oppose their great number to our small companie shall haue wel counted what are they all together in comparisō of the rest of the world which acknowledge not Iesus Christ The multitude therefore is so far from beeing a true marke of the Church of God that on the contrarie side the greatest number ought rather to bee suspected of vs. 3 Notwithstanding we say not that euery small companie ought alwaies to be followed but it must be withall qualified with this name which is here giuen vnto it to wit the name of vpright which wee ought well to waigh to know not onlie where the true church is but also those which are the true mēbers thereof The true church therefore is that where the vpright and true veritie of God touching our saluation is purely taught and they are indeede of the church who embrace it in their minde and hart and by effect do declare the same And what is this vprightnes but the will of our God witnessed in all perfection by the writings of his prophets Apostles I mean in his law in respect of our applying our selues to perfourme it according to the measure of his grace and in his gospell in respect of that our beleeuing vnto saluation Euery assemblie therefore be it great or litle which holdeth not it selfe to this vprightnes cannot bee the church of God nor he a member of the true church who beleeueth or doth otherwise 4 And we must note wel that this tru vprightnes the loue of God are things altogether ioyned each to other inseparable whēce it foloweth that what doctrine soeuer withdraweth vs neuer so litle from the loue of God as all false religions haue this in cōmon that they stay men either on thēselues or vpon other creatures in whole or in part cannot be the true right way wherof mētion is here made likewise that whosoeuer witnesseth not by his life that he loueth feareth god is no true vpright man nor a Christian though he haue all the knowledge of truth in his head And because the loue of God is declared by the loue of our neighbour whosoeuer loueth not his neighbour is a lyar if he saie that he loueth God Ioh. 13.35 and 1. Ioh. 4.20 5 There follow now after this the words of the spouse turning her selfe to the daughters of Ierusalem which wee must by name discerne distinguish as wel from those which shee called the vpright to wit the ladies of her traine as from them of whom she complaineth afterward and calleth the sonnes of her mother Seeing then that wee vnderstand by this spouse the
destitute and distressed beeing persecuted we are not forsaken being beaten downe we perish not 2. Cor. 4.8 In a word if we ought to iudge of the nature of thinges according to their last effect and working this browne or tanned colour is the meanes to come vnto our true and perfect whitenes the sufferings of this world beeing in no point comparable vnto the glory which wayteth for vs 2. Cor. 4.17 the waie vnto which is the crosse or sufferings I meane for righteousnes and for Iesus christ Matt. 5.11 This is the cōfort which we ought at this day to oppose against these Daughters of the terrestriall and earthlie Ierusalem who think vs so poore and miserable not knowing what our riches are how yet at this day it is in Aegypt that there is darcknes and light in the land of Gosen onelie Let vs giue them leaue therefore to iudge of our coulour black or browne as they list it sufficeth vs that the spirit of God iudgeth altogither otherwise to whose iudgement we appeale being assured we shal get and win our cause 4 The third point of this aduertisement or lesson namely that which the spouse addeth That this browne colour of hers is hapned her not from her birth but by the means of the sonnes of her Mother who droue her out of doores and set her in the parching of the sunne beeing constrained to keepe her selfe among strange vineyards whereas shee ought to haue kept her owne vineyard this I saie containeth also an excellent doctrine and instruction For the vnderstanding whereof wee must first of all note that by this natural beutie and fairenes with which this accident sunne-burning is contrary matched is not vnderstoode or meant the qualitie or condition of the children of God in their first generation and birth according to the which they are borne in themselues the children of wrath as are others Eph. 2.3 and consequentlie are most foule vile and filthy by reason whereof the Church which is the assemblie of the faithfull is compared in respect of her first estate vnto a foule and filthie maidē child comming out of the womb of her mother Ezech. 16.6 but we must refer the original and beginning of this beutie vnto her free vocation and calling or spiritual newe-birth Ioh. 3.6 and to that which foloweth in Ezech. 16.4 and the other verses following Hereunto accordeth that which is said of Abraham himselfe Iosua 24.2 to that beuty that is to say to that happie estate compared to the marriage of the Lord and of his church of the fiansailes whereof the contract is already made passed in most excellent magnificencie in the mount of Sinai then when the tabernacle with all the seruice thereof was established the bodie whereof is our Lord Iesus Christ Col. 2.17 Heb. 9. to that beauty I say and brightnes which againe shewed it selfe yet greater in the time of Dauid and Salomon so long as hee continued wise this sunne-burnt hew of hers which is here spoken of is opposed which may bee vnderstoode after two sorts namely referring it either to the great and horrible confusion which hapned more then once after the death of Iosua vntil the time of Dauid as is to bee seene in the history of the Iudges or els speaking of other most strange desolations which happened both in Iuda vnder the most part of the kings which were of the race of Dauid as also especiallie in the kingdome of Israel vntill the time that the poore Church was exiled and banished among the barbarous and sauadge nations yea and after the returne from out of the captiuity of Babylon aswel vnder the empire of the Greekes as also the Romans euen to the comming and departure of Iesus Christ which confusions and desolations of the church wee maie say to haue beene in this place prophetically foretold by Salomon And as for that which might heere bee replied that mention is heere by name made of that banishment and driuing forth of hers which befel her not by straungers but by such as were within whom the spouse calleth the sonnes of her mother I aunswere first that the most notorious desolations of the church are not those which hapned vnto the church of the Iewes both by the people bordering about thē sowed and scattered among them whom they should haue rooted out and exterminated and by those which were farther remoued I meane the Assyrians Chaldaeans Aegyptians others of whom the holy sacred histories make mention but those which hapned by the negligence wickednes of the gouerners rulers as is in the historie of the Iudges expreslie to be seen and in the ciuil war Chap. 12. yea vnder Sampson himself whose life doth verie well declare the little regard which the Leuits then had of their duty But this is especially to be seene in the storie of the ciuil war against the Beniamites As for the history of the wicked kings this is yet more notably to be seen aswel in the kingdome of Israel where the whole publick seruice of God was ouerthrowen and ruined and the Leuites themselues driuen forth and expulsed so far that the rest of the poore Prophets were constrained to bee hidden in holes and dennes and that by the singular bountie and goodnes of one man there to be norished and sustained with bread and water 1. King 18.13 as also in the kingdome of Iuda in which the faithful seruants of God had no worse nor no crueller enimies then the Kings and the Priestes namely vnder Achaz 2. King 16.12 and vnder Manasses 2. King 21.9 Secondly it is to bee noted that when the Lord exercised his iust iudgements vpon his people by straunge nations neare or far off it was in manner alwaies because of the outrages and enormities committed within both by the priests and by other the gouernours and officers so that this poore desolate spouse doth iustly and by good right impute al this mischiefe and misery which hath so disfigured and marred her fauour to the sonnes of her Mother who draue her forth out of her owne vineyard and set her foorth to the open parching of the sunne that is to al the iniuries and contumelies which might happen to a poore vagabound subiected and made a slaue to strangers her enemies 5 To go on we are to obserue that it is not in this place alone that the heritage and possession assigned and allotted to the Church of the Iewes I meane the land of Chanaan is compared to a vineyard well planted well husbanded enuironed and compassed about with good ditches for her defence and safegard and blessed most plentifully with al manner of blessings but also Psal 80. by Asaph in the time of Dauid and Salomon and afterward by Esay 5.1 Ier. 2.21 Eze. 17. which was afterward most largely and amply expounded by the Lord himself Mat. 21.33 Neither is it without most great and waighty reason that the holy Ghost vseth this similitude as being marueilous
couetousnes of the other whereupon hath entred this notorious transformation of the spiritual beutie of the Christian Church into a vanity and pomp not simply carnal and worldly but truely Epicurian how euer it be hidde and couered vnder the cloke of deuotion Heereby appeareth the more then desperat impudencie and shamelesnes of them who by their goodly legends so false sottish as nothing can bee more in lieu of keeping themselues vnto the history and doctrine contained in the second booke of Saint Luke called the Actes of the Apostles expreslie vttered to the pen by the holy Ghost haue not shamed to chaunge and transforme the holy Apostles of the Lord into builders of Churches deuisers of crosses forgers of holy water sprinckles c. And what shall say of that most grosse and enormous an impudent boldnes of forging of Saint Peters patrimonie Of that monster crowned with three crownes caried and adored vpon mens shoulders Of such store of glittering pomps shining in euery place which are so manie spoiles of such Kings and Princes as haue beene bewitched and sacrilegious robberies of such goods as were vowed to the spirituall mainteinance of the Church of the Lord As it was so long agoe foretold yea painted out by the holy Ghost in the Apocalypse so far as to name the place and the name of such a confusion And who hath so expounded it The auncient Greeks and Latins whom the Pope himselfe liketh of and alloweth What shall wee saie of the infinity of these goodly votaries of pouerty these honest wallet brethren these good fathers besotted with the verie stones and sumptuosities of their pallaces wherein they dwell What shal wee saie of these new locustes and west Indie Popiniayes already borne to be bred specially of these lees dregs of the filth and mud of the bottomles pit open profaners of the name of Iesus disnesting the other rauening birdes and cormorantes to lay their egs where they had builded and hauing within the compasse of these fewe yeares gotten to themselues more goods and built more goodly pallaces then the rest haue done in fiue hundred yeares before Which thing calleth to my remembrance that which the Philosophers saie That the Serpentes become Dragons by eating of other little Serpentes As for vs contenting our selues with our smalnesse let vs oppose vnto al this statelie Masquâ—raâ—a with which the world â—eeâ—eth itselfe the lodgings and cabbins of the ancient true Pastors there to seâ—ke after and to finde the true church and not in this glittering and profane riches in which the prince of this world raigneth Mat. 11.8 borrowing the name of the Church preferring on the contrariside with Moses the afflictions of the people of God and the reproch of Iesus Christ before all the treasures of Aegypt Heb 11.25 let vs I saie keepe our selues vnto him who is our king and so crowned with glory on high that yet in his poore members he is crowned with thornes Col. 1.24 and not vnto them who part with others the spoile of Iesus Christ 16 Moreouer although this worde which we haue turned Cabbins or Lodges bee taken sometimes in generall for euerie place of dwelling or abiding notwithstanding this woord of Sheepheards which is added hauing as I sayd a respect vnto the manner of liuing of Abraham Isaac and Iacob as also of Moses and Aaron in the wildernes as it is spoken Psalm 77.20 sheweth that wee must so take it as wee haue saide And herevpon we ought also to bee warned that as the sheepheards abid not stil in one place but had their portatiue tents and cabbines as we see how the ancient Patriarches dwelt with their flocks here and there the Church of God chaunging his place by this meanes together with them so we must also take heed how we tie the name of the church so to any place as to think that it neuer stirreth from any nation people citie or towne But wee must beare in mind the aduertisement of Christ who warneth vs that if a man tell vs heare is Christ or there is Christ wee beleeue him not And where is hee then there where saith he the bodie is yea the carcasse of the dead bodie in which is life there are the eagles Matth. 24.23 28. that is to say there where Iesus Christ no other is preached I mean the true Iesus christ in whose only death wee finde life and of whom the Apostle saide that he thought no other thing worthie of knoâ—ledge but Iesus Christ and him crucified 1. Cor. 2.2 and purely preached There must the eagles gather themselues together that is to say seeking to bee fedde with no other then with him crucified For there and no where els is the Church And where shal this true Iesus Christ be found In the cabbins and lodges of the sheepeheardes which are the writings of the Prophets and Apostles vpon which for this cause and for that they lay this only foundation which is Iesus Christ 1. Cor. 3.11 it is said that this Church is founded Eph. 2.20 Apoc. 2.14 Yea but reply our aduersaries if the question be of the interpretation of a place of the Scripture drawen to a contrary sense to whom shall wee haue recourse to discerne the true sense from the false Certes againe to the cabbins of the sheepeheards and pastors the Church hauing none other true and certaine light then this written woorde whereunto we are sent backe not onely by the expresse commaundement of the Lord as we haue before saide but also by his own example who thus refuted and beat back againe the allegation of Sathan Mat. 4.7 as the weapons of the Apostles also were such and that against them who sate in the See of Ierusalem Act. 4.7 so far were they from aiding defending themselues with any vnwritten tradition or with any authoritie attributed vnto the See of Ierusalem seeing that was transformed into a denne of theeues Mat. 21.13 The like did the Iewes of Beroea found theÌ„selues in good case thereby Act. 17.11 the consent notwithstanding testimony of the true Church being not to bee reiected but greatly to bee esteemed of regarded which againe ought to be discerned from the false by the consent of their testimony with the Scriptures And this is it which all the ancient fathers lights of the olde Church haue declared protested must necessarily be doone in the reading of their writings 17 This then hath beene a very strange sleight and treachery of Satan to tie the spirite of trueth to the persons of Pastours and sheepheards without the examination of their doctrine by the scriptures nay which more is to subiect the scripture to their opinions and decrees as if the mason should order his plummet rule by the wall not frame the building to the rightnesse of his line and leuel We ought therefore to consider that the principal and chiefe stone Iesus Christ his doctrine haue beene from al times in
filthy fashions and manners of the places whence wee came what are we according vnto the world Poore banished men or at the least fugitiues and when al is said a small handfull of poore people And yet we cannot hold our selues in our owne skins our admonitions preuaile nothing the lawes are openlie violated broken as euery one seeth saue they who ought to be the first that should see foresee it to remedy it Dearth and famine plague and pestilence which are at our gates war with his sword vnsheathed the miserie and extremity whereunto so manie Churches are brought all these thinges which should cause vs to mourne in sackcloth and ashes seeme to whet and sharpen our appetites and lustes to doe much the worse If there bee any villanous and outragious fashion in all Fraunce this filth must be brought hither by and by to poyson and infect this place as these monstrous ruffes these great villanous long bellies these more then villanous fashions of womens gownes the onely name whereof sheweth in what detestation they ought to bee had of all honest women And what shal I say of these vile and stinking Androgynes that is to saie these men-weomen with their curled locks their crisped and frizeled haire Fie fie and fie againe vpon these stinking and filthie fashions which sauor of nothing lesse then of true christianity It may please the Lord our god to take an order for it seeing men make no account or reckoning of it and truelie I am certainly assured he wil. 6 To returne vnto our text mention beeing made here of the church as of a queen in the most noblest and highest estate a man can imagin there is speech of her costlie rich borders and chaines as she is in like manner painted out vnto vs Psal 45.10.14 and 15. and at large in Ezechiel the 16. beeing meant hereby inward and spirituaall giftes whereof S. Peter and Saint Paul in the places which I haue alleaged do speake And what are these giftes to say it al in a woord it is the bridegroome himselfe and all that he hath Now he hath in himselfe the holy spirit and all the graces of him not only because he is God coeternall and coessentiall with the father and the holy Ghost but also in as much as he is man he receiued them not in part 1. Cor. 12.8 but without number or measure Ioh. 3.34 The diuinitie therefore of Christ is as it were the very well-spring of all grace Iam. 1.17 And the humanitie of Iesus Christ is as it were the bason or vessell receiuing all this aboundance of grace powred into it Ioh. 1.14 Which thing was represented by the descending of the Doue at his Baptisme Ioh. 1.32 as is declared Esai 11.2 And this not to the end that this should staie in his onelie person but to the ende that so much as it pleaseth him to bestow vpon vs for his glorie might run downe vpon vs baptising bedewing vs therewith within as the same is represented vnto vs by outward baptisme Ioh. 1.33 For which cause the Angels announcing his birth vnto the sheepheardes said not onely A child is borne but a child is borne vnto you Luk. 2.11 Now these gifts are not al of one sort quality For some of them are generally and vniuersally bestowed on euery christian which are reduced vnto foure pointes by the Apostle 1. Cor. 1.30 when he saith that Iesus Christ is made vnto vs of the father wisedome righteousnesse sanctification and redemption For all our knowledge touching the thinges we beleeue and our saluation all our righteousnes and integrity by vertue whereof wee presume to call vpon God and to come before his throne in all holy boldnes all our chaunge and newnes of life also whereby we begin to displease our selues in doing of euil and to take pleasure in well doing and consequentlie this whole deliueraunce of ours the perfect accomplishment whereof we wait for proceed al from him in whom are resiant al the treasures of knowledge and vnderstanding Col. 2 3. in whom there is no sinne 2. Cor. 5.21 who hath borne our sinnes vpon the Crosse 1. Pet. 2.24 by whose obedience we are declared righteous Rom. 5.19 who createth in vs both to will to doe Phil. 2.13 in a word he who alone is our Iesus that is to say Sauiour and Redeemer Mat. 1.21 no other whatsoeuer Act. 4.12 Besides these gifts without the which no man can be of the church there are an infinit number of other special graces which God bestoweth on such as are his in such sort and so far as pleaseth him according vnto the diuers vocations in which he wil be serued by them whereof he is liberall sometimes towardes them who are neuer a whit the better by them as we it see in Absalon Achitophel Saul Iudas others of whom it is spoken Matth. 17.22 therefore it is vnto the former giftes wee must keepe our selues These are the iewels of inestimable value which the spouse hath receiued of the liberality of her Bridegrome For what haue we which we haue not receiued 1. Cor. 4.7 and togither with him al things are giuen vs Rom. 8.32 And these are the saphirs and emerauds and other precious stones and pearles with which that cittie is builded Esay 54.11 Apoc. 21.18 which was figured vnder the Lawe by the stones which were called Vrim and Thumimm that is to say glittering in perfection in the brestplate of the high priest Exod. 28.17 7 But alas are we this Church composed wholy of children of the light and as it were shining lampes in the woorld Phil. 2.15 Certainely on the Lordes part wee maie say we I say that hee hath set vp and lighted in the midst of vs this flaming light of his most pure and sincere truth Psal 19.8 and 119.104 in such sort that the whole woorlde hath an eie vpon vs. But whereto serueth the Sun to such as be blind What auaileth it to speake to such as are and will bee deafe To what purpose is the true light arisen and come vnto them who haue loued darknesse better then light Ioh. 3.19 Alas then what shall I saie hereupon but that we are of al other the most wicked and vnthankful in the whole worlde if wee thinke not better on our selues For what woorke of the flesh raigneth in the woorlde wherewith wee are not yet infected So manie warninges as haue beene made vs by the pure woorde of God so manie good Lawes and orders which the Lorde hath established in this place against fornicatours and adulterers so manie executions of men and weomen for this vice haue they bin able to restraine and bridle our filthy lustes in this place Alas no. Nay contrariwise there are too many who endeuor if not vtterly at once to take away yet by little and little to destroy and abolish these good lawes Yee couetous mizers yee extortioners yee vsurers ye crafty espiers of the necessitie
of your poor bretheren to make your gain of their pain your commodity of their calamitie worse then theeues robbers forgers of artificial famines and dearths deuourers of mens quick and liue flesh how long will you presume to appeare in the church of God as if you were of it Yee tauerne haunters yee dronkardes gluttons will you neuer haue other god then your belly Yee engrossers and regraters yee sellers with false waights with false measures adorers of your God Man mon and worse then Idolaters will yee neuer learne to content your selues with honest and lawfull gaine Yee sowers of mutinies yee quarellers and wrong doers yee enuious and deadly malicious yee impleaders and action-threatners how long shall the Lorde suffer you in his house in which dwelleth nothing but peace and charitie Yee bellowes of hell-fire which liue by setting others a pleading lengthen the parchment as much as you may will you alwaies profane and defile this holy and sacred name of Iustice Yee dissolute ye idle and do-nothings comming to sermon for a shewe and countenance only or to sleep when you are there when will you learne why you came into the world before you goe out of it Yee gamesters and wasters both of your owne others wil you forget the sermon which some of your companions made on the scaffold not long ago Briefly yee men wil you alwaies be men children of that first Adam Flesh of flesh Insteede of being regenerate of the second Adam author of euerlasting life What shall I say more God giue you grace and mercy God giue you grace to cast far from you these filthy ragges to be adorned with his ieweles and chaines receiued of him and before his face 8 But let vs note also that albeit as wee shall afterward see there be no part in this spouse froÌ„ the head vnto the feet which is not of a singular bewtie notwithstanding the spouse speaketh expresly in this place of the cheekes and of the neck that is of the most sightly and apparant part in euery person and which indeede might grace and bewtify the ilfauorednes of the rest And this is to teach vs this lesson that albeit the graces which are heere spoken off haue their seate in the bottom of the hart according vnto the saying of the Apostle Coloss 3.16 of the Lord himselfe Ioh. 14.17 As it is also expresly said of this spouse Psal 45.13 Yet notwithstanding as the visage the face is naturally as it were the looking-glasse of the heart so must the soule of a Christian testifie his simplicitie and chastitie within and whatsoeuer God hath set in his hart that he shew himselfe to be such as he is reformed I mâ—ane to the Image of God by his looke by his countenaunce by his port briefly that nothing bee seene or shewe it selfe in a Christian which edifieth not his neighbour and which may hold in an amase and reproue the infidell and vnbeleeuing which looketh on him whereas in men of our age and time nothing but vanitie and all other kind of wickednesse and dishonestie sheweth it selfe from the crowne of the head vnto the sole of the feete 6 But what Can the Bridegroome bestowe more on the spouse then himselfe and all that he hath no truly But we are not able to receiue all at once which hee will giue vs and if we receiued al at one time we would not know from whence it commeth nor esteem so much of it as it is worth It is giuen vs to know him but yet but in part so long as wee are here belowe 1. Cor. 13.12 It is giuen vs to beleeue Eph. 2.8 But distrust doth still fight against faith Mar. 9.94 It is giuen vs to will and to doe But the Apostle himselfe cryeth out The good which I would doe that do I not and the euill which I would not do that do I. Rom. 7.19 Wee may not therefore content our selues with that wee haue alreadie receiued much lesse be proud thereof but forgetting that which is past and behind vs we must alwaies endeuour and drawe on farther Phil. 3.13 yea we must run without ceasing encreasing more and more in the knowledge of God Col. 2.19 Such are the exhortations which are made vs thorough out the Scripture which woulde bee vaine and of no effect if this promise were not made vs namely that although the Lorde hath alreadie bound vs vnto him so manie waies he promiseth notwithstanding to giue vs still more giftes and to water and encrease the former euery daie beeing rich and abounding with that treasure which can neuer be sounded drawen dry Behold what is promised vnto all true beleeuers But this being referred vnto the body of the whole Church considered as it was vnder the pedagogy schooling of the Law this verse in which he promiseth other goodlier and richer iewels containeth the promise of him whom the fathers saw not but a farre off through the shadowes of the law Gal. 3.24 Col. 2.17 and Heb. 11.13 For which reason Simeon calleth him the light of the Gentiles and the glory of Israel Luk. 2.32 This is therfore in summe the promise of that more excellent couenaunt promised vnto the fathers and ratified by the sonne himselfe in person Heb. 1.2 and. 8.6 Whereby wee see that the condition of the Christian Church hath a special aduantage and priuiledge aboue that of the fathers before the comming of the Lord albeit that both they we do stil wait for the ful consummation of this mariage 10 But seeing there is but one onely Bridegroome wherefore faith he we wil make thee in the plural nuÌ„ber A man might aunswere that kings and great princes are wont to speak thus But all beeing well considered wee shall find the secret mystery of the three persons in one sole diuinity and the actions of them distinguished without anie either multiplication or diuision of essence in the work of our saluation and al the graces which serue thereunto to be here laide open and discouered So theÌ„ as the father hath giuen vs his sonne so the son also taking on him our flesh hath giuen himselfe and the holy Ghost also doth giue him vs by applying him vnto vs by the gift of the enlightening of faith So also it is the father who sendeth woork-men into his haruest Matth. 9.38 It is the sonne which faith As the father sent me so I send you Ioh. 20.21 who giueth to his Church Pastors and Doctours Ephes 4.11 It is also the holy Ghost which establisheth and directeth them Act. 13.2 and 20.28 Who then giueth vs these graces and encreaseth them The father hauing elected and called vs in his welbeloued Sonne the Sonne of whose fulnesse al this is drawen the holy Ghost leading vs into this truth and distributing his giftes to whom and how hee will 1. Corint 12.11 Whereunto also the forme of our Baptisme leadeth vs in which we are baptised in
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
fall asleepe in his bed and let the preachers preach what they list they wil care for nothing but for their temporall profits and commodities briefly if we make but an accessarie or a by-woorke of that which should be the principall what will come thereof in the end but this that at length the principall will be cleane neglected and forgotten And this is the cause why God hath giuen vs some smal lashes with his rod and namely the last yeare to awaken vs therby but who hath beene the better by them And therefore let vs take heed hee laie not downe his rod and take vp a whippe and in the end a barre of iron not to awake but to quell them who are so fast and so heauie asleepe in time of their peace and quiet Now if but to occupy our mindes a litle in those commodities which the Lord granteth vs be a thing so dangerous as it became to bee to Salomon himselfe what shal become of them who haue settled their minds so farre on them as that they vtterly forget the giuer What shall I say then vnto you ye rich-misers who either haue inherited houses full of wealth or whose labours God hath so plentifullie blessed to you I speak who put your confidence in your riches and thinke on nothing else but how to pintch and spare and scrape and scratch together and neuer make any reckoning how or where to imploy them wel you I saie who haue no other god but your belly in a word all you who haue receiued such a largesse of gods blessinges and thinke on nothing lesse then how to vse them to his honour and glorie What shall I say vnto you Wil you neuer bethink your selues of so great an abuse Neuer consider of so great a disorder feare yee not to be forsaken of him whose blessinges you so wickedly so wretchedly abuse 6 But what shall become of them who sleepe not in that bed which God laied them in or enioy that rest quiet which God bestowed on them but in that which their owne lustes their wicked practises haue purchased them As some plenty of riches and goods il gotten or some other shewe and appearaunce of credit and quiet redeemed and purchased with the losse of their conscience as also when anie are asleepe in a leud course and traine of life whether it bee in whooredome whereof we haue a straunge example in Dauid himselfe who of an adulterer became a traitor and a murderer by falling asleep in his sinne or whether it be in gluttony as wee see it to be the trade of these gamesters tiplers tauern-haunters other such dissolute people who ende their daies in misery and commonlie on the gallowes for fewe of them haue that grace giuen them which is mentioned in the parable of the prodigal sonne But O poore and wretched bed not of feathers but of thornes and bryars full of deadly pricking O miserable vnhappy prosperity which bringest with thee perperuall and remediles calamity O sleepe not sleepe but a plaine lethargie of the soule depriued of al true sense and motion 7 But to apply this doctrine yet more nearer vnto our vse when wee see at this day such differents and controuersies in Christendome it is not for vs to say Let all be as be may we will meddle with none of thē as these good fellows do who depart out of the worlde before they knew wherfore they came into it a most wretched miserable condition but we must follow the example of this spouse who in the midst of her ease fel not so asleep as not to wake againe to seeke after her Bridegroome that is to say to be throughly resolued where he was and to ioine hirselfe vnto him Behold the first point The second is that to know where this Bridegrome is consequently the true doctrine of saluation we may not looke where the greatest ease is where the greatest number and on which side the greatest honours and promotions are to be found as wee see the maner of the world to be at this day siding sorting themselues with them who seem the stronger the more eminent mē in their eies For cōtrariwise if you were of the world the world would loue you saith the Lord Ioh. 15.19 And this worldly blessednes happinesse is not among them which Christ reckoneth vp Mat. 5. Luk. 6. Nay contrariwise if a man be waxen fatte and rich he must become leane slender to be able to passe through the eie of the needle Luk. 18.28 which is the streit way which leadeth vnto saluation Let vs therefore remember that the spouse hauing sought the Bridegroome in this bed found him not 8 Now our aduersaries hereupon will saie that this geare toucheth vs near who hold with saie they and maintaine the broad waie seeking after nothing else but our carnall liberty hauing taken away the time of Lent finding fault with fastinges and pilgrimages and what else Promising saluation vnto al the world without anie good workes And they what doe they They eate no flesh a great part of the year they fast they labour and take paines without ceasing to winne paradise all their clergy voweth virginity so many good men of theirs haue as streit rules of life as none can be more Some of them neuer eate anie flesh others go wolward and in hair others whip themselues a-vie who shal whip most Ye hypocrits yee whited wals and painted sepulchers yee meal-mouthed counterfaites yee deuourers of widdowes and eaters vp of orphanes ye vowers of pouerty to nestle and dwell in pallaces and there to liue and feede your selues fatte at the costes charges of others seeke you your answere in the 53. Chap. of Esay and in the 23. Chapter of Saint Matthew As for those who are wretchedlie bewitched and seeke to winne paradise by their owne trauaile to them I saie how long will you seeke the kingdome of God in meate and drink How long wil you continue to seeke paradise in the broken and stincking cesternes of your own imaginations and traditions How long wil you be ignorant that it is the blood of Iesus christ which hath saued the true martyrs themselues and not their owne bloode Now is this I pray you to sette a cheap price vpon paradise to cal and settle the consciences of men vpō him who hath redeemed them with so great a price as Saint Peter saith 1. Pet. 1.18 and not on charmed water or the pardons of his false successors Doe we seuer and disioine true amendment of life from remission and forgiuenesse of sinne Cry we not out daily against al manner excesse riot and dissolution Doe wee not commend and recommend vnto all men all inward integrity and vprightnes Al sobriety Al kind of mutual edification But it would be too long to make a particular replie vnto euery point Let it be aunswered them in a word that touching their doctrine compared with ours wee haue
the aboue named scriptures and writings of the Prophets and Apostles vnto whom wee are no lesse forbidden to adde then to change and diminish seeing they containe the whole Counsell of God touching our saluation Ioh. 15.15 and Act. 20.27 And to the end no man reply that al was not written which the Apostles taught let vs answere this lie first with that which is said 2. Tim. 2.17 where Saint Paul requireth nothing besides the scripture to make the man of God perfect complete Secondly let these goodly vnwritten doctrines and verities forsooth be compared with the scriptures and the day wil condemne this darckenesse Thirdly alwaies and as often as there are diuerse interpretations found of one and the same place let vs know that this commeth to passe partly because euerie one hath not one and the same measure of vnderstanding and partly because the scripture is so plentifull in all trueth that of one and from one only place a man may drawe diuerse expositions which may be al of them notwithstanding conformable vnto the trueth of edification euerie of which may as occasiō serueth be profitable But whē the interpretations are so repugnant that it must needs be that one or more of them be false then if we conferre other places therewith so expound Scripture by Scripture as Iesus Christ teacheth vs by his own example Mat. 4.6.7 as the ancient Councels haue doone hauing by this only most true and most assured means conuinced al sorts of false allegations of heretickes if withal we refer the whole vnto the correspondencie of the articles of our faith which we call our Creede the summary abridgement of euery fundamentall point of Christian doctrine religion there is no man can bee deceiued no not the simplest Idiots of all except they will needs deceiue themselues I mean if so be they bring with them a docible and teacheable mind and a desire to bee taught in all humility according vnto that which is said of the writtē word of God Ps 119.8 Esa 55.1 And thus you see how folowing the exāple of the true Spouse that is searching Iesus Christ in his owne home we shal find him neuer be deceiued 4 But what is it to find him if a man seaze not on him And what is it to seaze on him if a man hold him not fast to enioie him Verily no more to purpose then if a mā should find good meat and not touch it or put it in his mouth and not swallow it or swallow it and not digest it And alas howe many such guestes are there in the woorlde For to let passe those who vouchsafe not to come vnto this banquet and those also who not only enter not them selues into it but hinder also others from entering in and that by all manner not onlie craftines but violence also letting I say these goe who are without let vs speake of them who enter in who see heare him who is both the banquet and the banquet maker I mean our Lord Iesus Christ yet notwithstanding do neither sit downe nor vouchsafe to eat nay not so much as to open their mouthes to chew the morsels already cut prouided for thē How manie contēners mockers are there How many that swallow the meate downe but are fedde neuer a whit with it therefore grow nothing at al in this inward mā shewing by the course of their whole life that they as yet haue not any sense or feeling of the spirit of him in whō all true Christians do liue as he also liueth in them Ga. 2.20 Behold the ruine of Israel Iuda which we yet see to continu before our eies behold what hath caused the Candlestickes of the Churches of Asia to be remoued according vnto the threatning contained in the Apocalyps and which in the end brought in the deluge of Mahomet of his cōpanion vpon the foure ends quarters of the world We see it with our eies who taketh it to hart Who thinketh on that which the Apostle foretelleth of the fulnesse of vs the Gentils Ro. 11.15 in such sort that it wil happē vnto vs as in the daies of Noe Mat. 24.37 Let vs look vnto our selues my brethren that we be not found asleepe Lu. 12.37 much-lesse cast out of the banquet into outwarde darkenesse Matth. 21.22 finally cast forth of the temple of God as filth and doung 5 But wee must yet better examine all the woordes of this so true and faithfull a spouse I found him saith shee whom my soule loueth yea because he made himselfe to be found and for that the true loue of the Bridegroome serued for a guide to direct this spouse whom himselfe loued first 6 I seazed or laid hold on him And with what arm Verily with that of faith for this is the only vessell to receiue him in this is the onely hande to take hold of him Rom. 9.30 But this faith must be firme stedfast to holde him without letting of him goe otherwise this is not that true faith which is the gift of god properly belonging vnto the elect irreuocable Rom. 12.29 but an opinion which vanisheth away with the first wind that bloweth which maketh vs in some sort to tast the good gift of god not to swallow it down digest it Heb. 6.5 Mat. 13.21 7 And howe is this faith and by it Iesus Christ continued mantained in vs The spouse declareth vs in one word whē she saith that she brought this Bridegrome into the house nay into the secret chamber of her mother which conceiued her Now to vnderstād this matter the better we must note that the Church is diuersly considered somteimes as being ioined vnited together making one mystical body with her head so that sometimes it is called Iesus christ himself altogether whole entire 1. Cor. 12.12 as if without her he should be an head without a body Ephes 1.23 and in this sense she hath no Mother but one heauenly father alone Somtimes she is also considered in her generality without any respect of times or places notwithstanding distinguished from Iesus Christ in which consideration she hath also no Mother but one heauenly Father alone together with a brother Bridegrome sometimes also she is considered with distinction diuersity of time for which respect S. Paul saith he hath begotten the Church of the Galathians calleth himself the father of the Corinthians in regard of his ministery Gal. 4.19 1. Cor. 4.15 In which sense a man may say that the Church of Ierusalē not that of Rome hath brought forth al the churches the word of god which is the incorruptible seed 1. Pet. 1.23 proceeding and comming from her Esa 2.3 According vnto this sense also is it that this spouse which is but one perpetual in her generality is according as the one engendreth the other vnto the Lord distinguished into an ancient church vnder
should come to passe in the christiaÌ„ Church and especially in that oâ— Rome the Apostles haue most clearely foretolde vs namely saint Paul Act. 20.30 1. Tim. 4.2 2. Thess 2.4 S. Iohn in the Apocalyps according vnto the exposition of the greeke and latine authors Who can doubt therefore but the same being come to passe in our time in the Weast and East Christendome as it is apparant vnto the eie vnto such as are not altogether blind we ought to come forth out of that Sion polluted and traÌ„sformed into Babylon follow the example of the Leuits vnder Ieroboam 2. Chr. 11.13 and the saying of the Lorde Mat. 15.14 the practise of the Apostle Act. 19.9 So haue we done in our time so do wil doe alwaies in such a case all the true children of God withdrawing themselues from this West Babylon that they perish not with it but know and contemplate this king crowned to ioine themselues vnto him leauing the creast of her which is seated vpon the seuen mountaines vntill God in his time send her into the lake of fire and brimstome Apoc. 20.10 In a word because it is a thing vnpossible to serue Iesus Christ and Baal and there is no communion betweene light and darknesse 2. Cor. 6.14 we must abandon forsake the kingdome of darkenes if we will see vnto saluation this king of light 6 Come foorth therefore saith this Queene vnto her daughters But what to doe For it is an easie thing to goe naie to leap out of one mischiefe into another And wee see at this daie alas a most miserable case where many forsake superstition to cast themselues headlong into impiety and as it is said Luk. 11.26 chaunge one diuel into seuen others worse then he was 7 Behold therefore the reason why this Queene addeth and contemplate the King Salomon But we must know what it is to contemplate It is not simplie to looke vpon a thing as at the entrances of kings euery man getteth him vp into a windowe or goeth out into the streete to see him passe by and after that there is an end But to contemplate is rather an action of the mind then of the eies when to take the thorough viewe of a thing perfectly to know it a man looketh round about it peereth to the very bottome which is saide of S. Peter when he came vnto the Sepulcher and leaned his bodie downe into it to see throughly whether the body of the Lorde were there or no Luk. 24.12 Yea but will some man say when these thinges were written the king figured by Salomon was not yet visible seing he had not yet put on him our flesh yet stil at this day hauing withdrawen himselfe so far from vs shall not be seene vntill his latter comming I confesse al this I say farther that euen so long as he was in this world truely visible and in sensible and palpable flesh yea after his resurrection Luk. 24.39 so far is it notwithstanding that this visible nature caused him to be knowen that contrariwise to see him man as others and so vile and contemptible without was as it were a vaile ouer the eies of the beholders hindering not only such as were carnal as they who called him Nazaren Ioh. 1.47 and Carpenter the sonne of a Carpenter Mar. 6.3 and Herod who did nothing but mocke him Luk. 23.11 but his disciples also to see and apprehend either his maiesty or that which we ought principally to seek after for our saluation albeit his glory shined in his words and in his workes And this is the cause why Iesus Christ aunswered Philip requesting him that he would shew him his father Ioh. 14.9 that it was expedient that he should depart Ioh. 16.7 It is therefore for the eies of the vnderstanding enlightened by the spirit of God to found the secrets of God which are reuealed to make this King contemplated and knowen But our outward senses serue they to no purpose I saie contrariwise setting a part that which God can doe and which he hath extraordinarilie done in some when it seemed good vnto him to doe this miracle that two outward senses of ours are thereunto not onely profitable but ordinarily altogether necessarie to wit the hearing especiallie and after that the eies not that we see or heare this Kiâ—g in person but because that by this meanes he informeth our vnderstanding to contemplate and to know him For if hee bee knowen and conceiued by faith and faith is bred in vs by the hearing of the word by the which he manifesteth himselfe vnto vs Rom 10.7 it followeth necessarily that it is in the word of this king that wee must seeke after him and know him who and what he is And consequently if faith be a vertue which hath his seat in the vnderstanding being there created by the vertue of the holy Ghost and afterward maintained and encreased by the vse of the visible sacraments in which the vnderstanding seeth and considereth that which is signified and presented vnto it it followeth that this apprehension and consideration or contemplation be spiritual and not corporal although the vnderstanding be informed by that which it heareth in the word and seeth in the sacraments For if it were otherwise what should the faith of the fathers be who went before his comming in the flesh who notwithstanding did so throughly contemplate him that vnder other sacramentes they did eat the same meate and drank the same drink with vs being made partakers of this tru king Salomon without whom there is neither faith nor eternall life 1. Cor. 10.3.4 So did our father Abraham see him in the circumcision which was vnto him a signe and seal of his iustification by faith Rom. 4.11 because he embraced the word when hee was yet vncircumcised Rom. 4.3.10 So did the holy fathers see him embrace him both in the promises hearde and receiued by faith Heb. 11. and in the shadowes of the ceremonial Law of which this true Salomon was the substance Col. 2.17 So the blessed virgine Marie before she conceiued him essentially in her virginal womb conceiued him by the eare receiuing by a true faith the word of the Angel Luk. 1.38 as Elizabeth knew it by a Propheticall spirite and praised her greatly for it Luke 1.45 8 This doth not hinder notwithstanding but that they who liued in the time of his conuersation among meÌ„ whose eies of their vnderstanding the spirite did withall enlighten Ephe. 1.18 and opened the eares of their hart Heb. 16.14 were not aided and holpen to beleeue at the beginning and afterward confirmed in that which they alreadie beleeued by that which they saw heard touched with the hand as we see the same in Simeon Luk. 2.28 in Anna the Prophetesse Luk. 2.38 in the Samaritanes of Sicher Ioh. 4 42. and in the Apostles Mat. 13.16 Ioh. 1.14 and 2.22 and 1. Ioh. 1.1 yet that which causeth faith to