vnthankefulnes of others in this behalfe THE residue of this thirteenth verse which wee haue read vnto you hath beene before expounded in the tenth verse But it is not without cause here reiterated For besides that by this recitall againe of the same thing we are aduertised more neerely to consider of and more often to wey the contentes and meaning thereof for the excellency of the comfort and consolation therein comprised ordinarie and dayly experience might be able to teach vs how by nature yea and that after our regeneration we are heauie and sleepy and alwaies drowsie and lazie some of vs standing stocke still in the waie we began to take others trayling the wing insteede of flying on others turning taile and going backward And therefore it is more then necessarie that we bee daily warned and pricked forward the Lord by whose only voice and mercie we are awakened shewing herein as in all the rest his more then admirable patience in this that he ceaseth not to crie continuallie in our eares to draw vs vnto himselfe as it is said not without great reproch vnto them that hee bare forty yeares with the maners and conditions of his people Act. 13.18 and Psal 95.10 as the Lord also complaineth in Ezechiel 22.30 and is declared vnto vs at large vnder the similitude of the vineyard Mat. 21.33 And what shal we neede to goe farre for examples What hath the Lord done for the space of these threescore yeares since he began as it were a newe to open his mouth among vs And what doth he stil euerie daie but cry vp arise vp arise vp arise Eph. 5.14 but who is he that giueth eare vnto him Who is he that awaketh Where is hee that putteth himselfe in the waie Nay contrariwise see wee not that the most part make a mockerie of it Some to saie hold thy peace others to seek by all meanes of cruelty and subtill treacherie to stop the Lordes mouth See we not what swarmes of Couetous men Ambitious Adulterers Gluttons Dissolute In a word who is hee that answereth not let me alone I haue somewhat else to do Giue mee leaue to take a reckoning of my monie to seeke after my gain ease preferment to be merry passe away the time as others doe briefly to say let me be damned what need you to care you shal not answere for me And if anie man happily answere Lord I goe my waies thither is it not for the most part to doe as he did of whom it is spoken Mat. 21.30 And what wil follow of this in the end Mary euen that which is said in the same Psalme 95.11 I haue sworne in my anger if they shall euer enter into my rest and that which is said Sopho. 1.12 At that time I wil search euerie corner in Ierusalem with candels and wil visit those men which are frozen in their dregs and saie the eternall doth neither good nor harm O wretched case O miserable estate And therefore for the honour of God my brethren let vs bee more carefull for our saluation Let vs content vs with that which is past 1. Pet. 4.3 and let vs not heap vpon our heads the anger of God against the day of wrath Rom. 2.5 but seeing he saith againe vp arise let vs doe as our father Abraham did who rose and departed out of his owne land assoone as the Lorde had said vnto him Get thee out of thy countrie Heb. 11.8 Gen 12.1 and as Matthew the publican who being at the receit of custom so soone as the Lord had said vnto him follow me staied not to make vp his bookes and to tel his monie but left al and followed him Mat. 9.9 Moreouer the onelie excellencie nay more then excellencie of this speech of the Bridegroomes shoulde it not suffice to make the drousiest of vs al to awake to speak to run For what a thing is it to be called the loue or beloued of this great sonne of God who hath loued vs more then himselfe by giuing his own life for vs to ransome redeem vs from death Ioh. 10.15 1. Pet. 1.19 yea to make vs coheirs with him Rom. 8.17 and what beuty is comparable vnto this glorie which waiteth for vs 2. Cor. 4.17 and 1. Cor. 2.9 of which we haue alreadie the pledges 2. Cor. 5.15 namely the knowledge of the deep things of God 1. Cor. 2.10 the worke of sanctification which he hath begunne in vs which hee will continue in vs vnto the end by his holy grace 1. Ioh. 3.10 Fie therefore on the world from out of which wee are separated fy on this soup of Esau for which he quitted and gaue ouer the blessing which hee coulde neuer recouer afterwarde Gen. 26.32 and. Heb. 12.15 Fie vpon this vaine appearance which passeth away as a dreame and coosineth vs so easily as this same Salomon hath at large taught vs in his booke of the Preacher as the Apostle sheweth vs 1. Cor. 7.31 And whither wil he that we should go Vnto him vnto him that is to say vnto this light of glorie 1. Pet. 2.9 vnto this incorruptible inheritance 1. Pet. 1.4 vnto this kingdome which he hath prepared for vs since the foundation of the worlde Mat. 25.34 And who is then so wretched vnhappy as to desire to be stil creeping here below who wil not rather say with Dauid O how long how tedious is this my abode vnto me with these inhabitantes of Kedar and of Mesech Psalm 120.5 and with Saint Paul I desire to bee dissolued and to bee with Christ Philip. 1.23 and O miserable man that I am who shall deliuer mee from this bodie of death Rom. 7.24 Neither ought wee to excuse our selues hereupon that we are deaffe by nature and cannot heare For as hee calleth vs so hee presenteth vs eares to heare and bidding vs to come vnto him he offereth vs feete and commaunding vs to looke on him he giueth vs eies Psal 40.7 and 146.8 And this is the cause why hee beginneth heere with so gracious and sweete woordes my welbeloued to shewe vs that all namelie to will and to doe proceedeth from him and whatsoeuer else he demandeth of vs commeth from his mere and free good wil towardes vs who were his enemies But as our first Parent then when as yet hee was not corrupted but most sound and entire in that nature which he receiued from his Creator did voluntarily depriue and spoil himselfe of that light he had of vnderstanding and vprightnes of wil so his posterity for the most part through naturall wickednes which is now in them refuseth both the Phisition who offereth himselfe and the phisick 2 But let vs hearken vnto the residue of the Bridegroomes speach seeking after this spouse My doue saith he which keepest thy self in the cleftes of the rocke and in the secret places of the ascent therof And what are the great secrets which are comprised in these words
cannot any way doubt but that the church is truely and indeed faire seeing he affirmeth the same twise and therefore liking pleasing vnto God which we gather because that not only himselfe being bewty and bountie it selfe loueth also that which hath any trace and marke thereof as it is saide in the storie of the creation of the worlde and Prouerb 8.30 but also because hee expresly giueth vnto this spouse the name of loue or welbeloued But how can this be For he is light and we are darckenesse 2. Cor. 6.14 let vs take heede of this tentation Wee are indeed darckenesse by nature and therefore children of wrath Ephes 2.3 but yee were so faith the Apostle but now ye are washed 1. Cor. 6.11 But let vs vnderstād this soundly and soberly that wee please not or flatter our selues as also that we despaire not Seeing therefore the Bridegrome is the fairest among men perfumed aboue his companions Psal 45.7 crowned with honor and glorie Heb. 9. hauing a name aboue euerie name Phil. 2.19 yea being the welbeloued sonne in whom the father hath beene welpleased Matth. 3.17 for although in the time of Salomon this was not accomplished in this Bridegroome according vnto the flesh yet was it accounted to bee accomplished in respect of the vertue and efficacy of this mystery Heb. 11.1 how should not this spouse be faire and more then faire being spiritually vnited with him so farre as to become flesh of his flesh bone of his bones Eph. 5.30 This Bridegroome therefore beeing made vnto vs of the father our wisedome our righteousnesse our sanctification and redemption howe should not this Queene be bewtifull and faire yea euery faithful soule 1. Cor. 1.30 But besides that wee are in him and that he is the true and soueraigne bewtie of them who are by faith vnited with him according vnto the request which hee made vnto God his father Ioh. 17.21 we haue this spirituall new birth by which wee are one spirite with him Eph. 4.4 and not onely washed from our sinnes past but also made new creatures to bring foorth fruites of righteousnesse according vnto the measure of his grace The spouse therefore is altogether faire in him and by him is adorned and bewtified in herselfe from day to day And therefore let vs aduise our selues to thinke throughly and in good earnest of his grace making it auaileable and profitable vnto vs in detesting the filth and pollution of this worlde to be altogether dedicated and consecrated vnto him who calleth vs out of such filthy and foule darcknesse and guideth vs more and more into this most cleare and admirable light 1. Pet. 2.9 And if no man can like to be smutted and blatched in his face let vs learne much more to detest the spots and blots of the soule And if men do so greatly esteeme the fauor of kings and princes let vs much more esteeme of the loue of this great sonne of God who calleth vs his welbeloued and who hath loued vs so farre as to bestowe on vs the proper glory of his kingdome Math. 25.34 Luk. 22.29 Rom. 8.17 3 It followeth which the Bridegroome saith namely That the eies of his spouse are like Pigions eies It is not without exceeding great reason that the Bridegroome marking foorth vnto vs the beutie of his spouse speaketh specially of her eies For as the face and countenance of a man is the part whereby hee is best knowen and iudged of in such sort that a faire face couereth al the imperfections of the rest of the bodie and contrariwise nothing seemeth faire if the face be foule and ill fauoured so there is no part of the face more spartling and enticing then the eie and especially in matter of loue the eies are the ordinarie windowes by which this affection entereth vnto the bottome of the hart whether it be chast example whereof is that which hapned vnto Iacob touching Rachel or whether it be vnchast as it hapned vnto Dauid 2. Sam. 11.2 and as Iesus Christ thereof speaketh Mat. 5.28 but wee must vnderstand al this soundly We know that the Pigion among al other birds is gentle and feareful which appeareth specially in his eies in such sort that to shewe vs the gentlenesse and mildnesse of our Lord Iesus Christ the holie Ghost descended on him in the forme of a Doue Mat. 3.16 To shew therefore the correspondencie aunswerablenesse which is betweene this Bridegroome and his spouse as shee which is guided by the same spirite Rom. 8.14 hee sendeth vs vnto the simplicity of the Doue Matth. 10.16 which is opposed vnto this doubling dissembling and corrupt nature of ours vntill the holy Ghost make vs true Israelites Ioh. 1.47 as also the description of a true faithful man importeth Psa 15. To this vertue also is manifestly opposed the pride which appeareth in the eies of them who are hauty and high-minded as it is said by Dauid Psal 101.5 and 131.1 yea directly opposed vnto christian meeknesse which teacheth vs to containe our selues within the limites of our vocation 1. Cor. 7.20 that we desire to know no more then we ought to know Rom. 12.3 to bee lowly and meeke in heart according vnto the example of the Bridegrome himselfe Mat 11.29 compared not without cause vnto a Lamb Esay 53.7 We know also that an vnclean heart is shewen betraied by flyring and wanton eies wherof mention is made 1. Ioh. 2.16 and 2. Pet. 2.14 enuie also appeareth in a thwart looke Mat. 20.15 vices vtterlie repugnant vnto purenes modestie meeknes and loue vertues required in all Christians which thing is obserued in these kinde of birdes by those who haue written of the nature of beasts And therefore let euery one here accuse himselfe considering how farre such are from hauing Pigions eies who are giuen to craft and cosinage to pride and contempt of God and men adulterers dissolute in behauiour apparel and countenaunce both men and weomen enuious quarelsome deuouring one another in pleas actions And where is this filthines found Euē in the midst of vs who call our selues the reformed Church Alas on what title if a man looke vpon the life of a great part among vs which doubtles the Lord wil do and not respect our false and vaine shew and appearance 4 But let vs consequently hearken vnto the aunswere of the spouse My welbeloued saith she Behold it seemeth here is a great familiarity vsed towardes so great a Lord of heauen and of earth It is true But the mouth must speak of the abundance of the heart I beleeued saith Dauid and therefore I haue spoken Psal 116.10 This loue therefore is mutual and reciprocal and seeing that such speech cannot proceede but from faith 1. Cor. 12.3 it cannot be but acceptable vnto God who taketh pleasure to bee loued and honoured of his But notwithstanding there is great difference betweene the loue of the Bridegrome towards his spouse and that of the spouse towardes the
tast and feeling of such a liberality of our God seeing the most part contemne it others eate of this food but for a fashion and very few there be who digest it to bee susteined by it a miserable and lamentable case and for which we shal pay one day sweetely if wee thinke not betimes better vpon it 8 But I pray you wherein do those pestilent harbours of Idoles which they cal the bookes of the ignorant resemble the hall of this banquet Where insteede of administring this precious liquor mens eares are filled with howlings and their harts impoisoned with errors where vnder shadowe of deuotion bearing men in hand that they are fedde by an attourney they deuour widdowes houses yea Kings Crownes and scepters where in lieu of the true Iesus Christ they feede the woorlde with a Iesus Christ of past for a full measure of all manner of sacrilege they haue vtterly rakt away one of the two sacramentes of the holy supper But if these be to be condemned as sure they are what shall become of theÌ„ who come vnto this banquet otherwise well prouided and administred to their iudgement and condemnation 9 Moreouer wee may not lightly passe ouer that which the spouse addeth namely that the banner or standarde or ensigne of her bridegroome which is vpon her that is to say vnder which she marcheth is called dilection or good-will For as in an armie the ensigne is it which distinguisheth euery band and company vnder which euerie souldiar is to march so the loue and good-wil which Iesus Christ beareth vs is that which assembleth vs together to compose this bodie which is called the Church which linketh and keepeth vs one to an other which helpeth and aideth vs in all the assaults and combates which wee are to sustaine For what induced and perswaded this great God to make the worlde for man Nothing but his good pleasure to make a creature in which he would declare by effect his singular loue and affection that is to saie because he would make one creature whom he would indeed entirely loue so far as to make it gouernour ruler of al the creatures else below as if he had reserued for himself the place aboue to commit vnto him that below Psal 115.16 And now certainlie this is exceeding much nay so great as no man is able to comprehend the infinitnes of such bountie towardes the creature which was not yet in beeing but what is this in comparison of that which is shewed in the woork of the redemption of this vnthankful and traiterous creature And that before the foundation of the world he prouided for this that man being thus iustlie condemned vnto death should not onelie not perish but be exalted by meanes of his exceeding loue into a degree aboue the Angels themselues Ephes 1.2 In such sort as that a man maie and ought to saie not praising the euill but praising him who draweth light out of darknesse O haâ—pie fal which hath brought vs higher o most happie darknesse without which this truly great light had neuer appeared vnto vs. For maÌ„ had he not falled had continued a creature fashioned for his excellent qualities to be as it were a visible pourtrait of the inuisible creator but the fall of his which made him like vnto the brute beasts serued for an occasion vnto the creator not to be ashamed of him but to ioyn vnite maÌ„ so neer vnto himselfe that hee and the eternall Sonne of God are but one person Man-God and God-man And what moued God to doe this admirable worke Certainly nothing but his infinit goodnes loue as the Prophet writeth Psal 8.5 and 144.3 And who can say the contrarie This counsaile of his beeing once determined what induced this great God to execute and perfourme it by so rare so straunge so admirable a meanes that the Angels themselues according as it was figured in those two Cherubins hauing their face turned ouer the couering of the Arke of the couenant doe yet desire to comprehend it more more Exod. 25.10 and 1. Pet. 1.12 Certainelie this cannot haue proceeded but from the same fountaine of his vnspeakable dilection and loue through which hee had accepted of vs in his son Ephes 1.6 Ioh. 3.16 And what moued this Bridegrome the eternall of God to chuse vnto himselfe this polluted mayden to make her his spouse To beare with her for so manie her adulteries Ier. 3.1 What more To make himselfe subiect vnto the curse of the father Gal. 3.13 to giue his life for her Ephes 5.25 to carry her sinnes euen vpon the tree of his crosse 1. Pet. 2.24 Phi. 2.8 Certainlie this loue and goodwill of his the depth whereof no man is able to sound or measure the height bredth or length thereof Eph. 3.18 And what is the ground and foundation of our faith but this assurance that we are loued with an vnuariable and vnchaungeable Dilection Rom. 8.38 And how could wee hope in him and how cal vpon him without the testimonie of the holie Ghost which teacheth vs and sealeth it vs in our hearts that he loueth vs Rom. 8.15 Ga. 4.6 1. Cor. 2.12 Iam. 1.6 This is it therefore in a word which the spouse would saie in this place that nothing else inuiteth her to retire her selfe vnto God and to haue her refuge vnto him nothing assureth and ascertaineth her nothing else distinguisheth and maketh her different from the world but the loue which her Bridegrome beareth her whereunto as vnto her ensigne she keepeth her selfe to bee couered therwith and as it it were wrapped in it Neither may we think it straunge that the name of Dilection or Loue is giuen vnto this standard seeing that yet more significantlie the name of Loue or Dilection is attributed vnto God himselfe because that he is the fountaine thereof from whence it floweth vpon vs beeing his nature to loue man yea such as he hath chosen whom hee iustifieth and sanctifieth and wil finally glorifie And this Loue engendreth back againe another loue in vs being giuen vs to loue him who hath loued vs so much as is to be seene by this whole Canticle And this is the cause why the spouse addeth that shee soundeth with mutual Dilection which shee beareth vnto her welbeloued The exposition whereof we wil defer vnto another time 10 Let vs now take all heedefull care to make our profit of this so excellent and precious a doctrine suffering God to lead vs into this great and goodlie hall of the banquet whereunto we are inuited euerie daie let vs forget whatsoeuer is without to keepe vs vnto this precious banquet let vs forget I saie the loue of this world and of our selues as if there were therin any commodity or happines whereas all this is nothing else but vanitie of vanities let vs cheare our selues in this feast with this true wine quickning our spirites and eating of this sweete fruit of eternal life and let our whole
that the Apostle hath drawn these manners of speaking which he learned of Christ himselfe when he saith That we are in Iesus Christ Rom. 8.1 and that Iesus Christ is in vs. Rom. 8.10 That he liueth in vs and wee in him Gal. 2.20 and That he dwelleth in his sayntes Ioh. 14.23 And Iesus Christ himselfe to this end compareth himselfe to a vine and vs to the branches which fructifie and beare fruite Ioh. 15. and his body is called our foode and his blood our drinke Ioh. 6. because that as corporally by meate and drinke this present life is maintained in vs euē so by Iesus Christ incorporating himself in vs in that maner I haue said and being as I may so say receiued eaten and digested by the inner man we receiue and draw from him the true life euerlasting In the exposition therefore of this booke there is no question of bringing with vs vnto the vnderstanding thereof a sensuall minde and carnall but our soule must with Salomon conceiue this husband this marriage and whatsoeuer is sayd thereof after a spirituall fashion farre remoued from all carnall and filthy cogitations remembring the saying of the Apostle That hee which cleaueth vnto the lord is made one spirit with him 1. Co. 6.17 that of Christ That he which is born of the spirit is spirit Io. 3.6 5 Now to vnderstand more particularly the order of handling of this Canticle or song we must know that it is written in maner of a dialogue many persons being introduced in a most wonderfull and artificiall maner speaking and answering one the other to wit a Bride addressing her speach vnto her maidens and a Bridegroome in like sort accompanied with his friends according to the manner vsed in the celebration of such fiansailes and espousales as are honestly and orderly made The spouse or bride is the company of the faithful land beleeuing which is called the Church represented as it were in one only persō as it is also said that the faithfull haue but one hart and one soule Act. 4.32 in the which company notwithstanding Salomon bringeth one in speaking as it were in the name of the rest of the train But farther seing he maketh a distinction between her which speaketh as the Queene mistresse and the other daughters maidens of Ierusalem according to that which is written in the 45 Psalme we may vnderstand by these other daughters aswell those which are in the church rather in name then in deede as those which are the true faithfull but are yet newe and as it were litle children which follow their mother who is as it were a Queene accompanied and waited on with her damoysels and maidens On the other side the bridegrome is our Lord Iesus Christ by whose friendes in the treatise of this mariage we vnderstād first the blessed spirits which haue at all times serued Iesus Christ and whose ministery he vseth for the building of his church as it is saide in the 34 Psal and Heb. 1. as also the whole scripture sheweth vs their effectes workings secondly those excellent archbuilders of the spirituall temple of the church I meane the Prophets and Apostles Ephes 2. and Apocal. 21. thirdly the pastors and teachers who painefully and faithfully trauaile for the preparing this holy Bride as the Apostle speaketh 2 Cor. 11.2 and gathering together the company and assembly of the Sayntes Ephe 4.12 We must farther note that as in mariage there be three degrees wherof the first is the stipulation and contracting which we call fiansailes or betrothings during the which the parties are called the fiancer the fianced afterward the solemne celebration of the mariage at which day they are called the Bridegrome the Bride lastly the consummation of the mariage after which they are termed Man Wife euen so in this spiritual mariage he hath as it were fianced betrothed to himself his church by that promise of his made vnto Adam concerning the seede of the woman the which seede should bruse the head of the Serpent which he afterward reconfirmed to Abraham Isaac and Iacob But he hath passed yet farther when by establishing of a Leuiticall priesthoode and other types and shadowes of the promises of the gospell the body and substance of which was in christ Colos 2. he did as it were espouse his Loue and fianced howbeit in absence and as it were by substitutes And this is the cause why the Bride is first brought in by Salomon rauished with the desire longing after of the reall personall presence of this Bridegrome who hauing in diuers sorts comforted strengthened her by most certaine and assured testimonies of his loue and goodwill doth in the end present and yeelde himselfe personally vnto her Wherein Salomon doth prophetically foretel the manifestation of the sonne of God in flesh and his real conuersing among his owne notwithstanding but for a litle time remitting the perfit and entire celebration consummation of this holy more than holy coniunction vntill the later day in the heauens when God shall bee all in all 1. Cor. 15.28 and when it shall appeare what the church is which shall see him as he is 1. Ioh. 3.2 This is it then whereunto the Bride aspireth with a maruelous ardent desire to wit vnto the first and second actual comming of the Bridegrome accordingly as it saide in S. Math. 13.17 and by S. Peter of the desire of the ancient prophets 1. Pet. 1.10 more plainly expresly by S. Paul desiring to be dislodged from this body to be long agoe with Christ Phil. 1.23 as all the true faithfull doe likewise desire that with vnspeakable sighings gronings Rom. 8.26 demanding in their ordinary praier the comming of his kingdome Neither doth Salomon in the meane while forget to speake of the persecutions which should happen vnto the Church euen by her owne and the vocation of the gentiles together with the most assured and excellent promises with which the Bridegrome entertaining his Bride comforteth her by the often reiteration recitall of his most ascerteined promises accompained with great spirituall blessing which are no lesse than gages pledges vnto the Church of his second most glorious and maiesticall comming 6 This is then the summe and scope of this Canticle or song which is therefore called the Canticle of Canticles or Song of Songs either because of the excellencie thereof aboue all other songs conteined in the scriptures so far is it that it should be reiected or for that it is composed of many Canticles or Songs by reason of the persons which answere one the other And because no man should doubt of the author or rather the pen-man of this treatise it is said expressely that it is composed by Salomon by Salomon I say when he was filled and replenished with the wisedome of God and not then when hee followed after his wantonnesse and folly In whose sliding we must as it
the manifold turmoiles which the Church and euery member there of must suffer while she waiteth looketh for the accomplishment of her desire as neither the comforts consolations which Christ hir bridegrome giueth hir being in heauen and reaching foorth his armes vnto hir vnto the end and consummation of the worlde Mat. 28.20 Ioh. 14.16 yea mouing raising in vs these vndeclareable sighings gronings which are neuer neglected of God Ro. 8.26 2 Now in this beginning we are to consider foure points The first who he is that speaketh because as we said the last day there be in this Canticle many persons brought in Secondly to whom or rather of whom it is heere spoken For it is not said here Kisse mee but Let him kisse mee Thirdly we must consider what the demand is of her which speaketh fourthly after what fashion this demaund is made It is then the Spouse or Bride which speaketh to hir Bridegrome For as touching the manner of speaking whereas the spouse saith not Kisse me but Let him kisse me this is according to the vse and custome of that tongue wherein Salomon wrote therefore letteth not but that the spouse addresseth hir speach to hir beloued But it may seeme strange and litle seeming to this most chast and pure Virgine that shee in this sort beginneth first sith honesty it selfe prescribeth commandeth in euery wel-ordered marriage that the first words proceede from the man and not from the maiden or woman which hee woeth I aunswere that euen in deede so it is also in these spiritual fiansailes in respect of euery faithfull soule For albeit the spouse spake first in this place as couering desiring hir beloued euen as the hinde brayeth after and desireth the refreshing of the riuers of water Psal 42.1 notwithstanding we must take diligent heede how wee thinke that this desire of hers which opened the mouth began from her It is then the Bridegrome which hath spoken first vnto her prepared her within to seeke and search after him as it is said Psal 116.10 I haue beleeued therefore I haue spoken And in an other place With the heart a man beleeueth to righteousnes and afterward with the mouth he confesseth to saluation Rom. 10.10 And indeed Ezechiel cap. 16. declaring the begining of this contract of mariage sheweth vs wel that it proceeded-not from the spouse whom he compareth to a poore maiden comming newly forth out of the wombe of hir mother altogither bloudie polluted Which S. Paul plainly without figure expoūdeth vnto vs Ephes 2.5 calling vs poore and wretched carrions dead in sin And this is it which the iustest of vs al must auouch cōfesse that it is the Lorde which hath loued vs first and therefore hath washed vs. Apoc. 1.5 1. Iohn 4.10 and elected chosen vs not in our selues no more than hee hath made vs by our selues Psal 95. but in his welbeloued not that we were already holy but that we should be made holie Ephes 1.4 Wil we haue examples hereof Abraham followed the Lord but it was because he was then called when he was a poore miserable Idolater among others Ios 24.2 Isaacke was the child of promise apprehended by his father Abraham by faith therefore was he engendred beyond aboue the order of nature Gen. 18.13 Rom. 4. for it is God which must giue children vnto Abraham that is to say make himselfe a Church it is not in Abraham to giue a Church vnto God Iacob inherited the blessing because God loued him and not Esau Gen. 25.23 and Mal. 1.2 Moses is sent to deliuer the people but it is as it were mawger himselfe Exod. 3.11 The people is brought into the land of Chanaan but it is being forced thither as it were by constraint The prophets haue spoken but it was because the spirit of God was vpon them the Apostles folowed Iesus Christ yea but being then called when they thought on naught else but their nets their fishing Saint Paul was a chosen instrument of God but by a special singular grace then whē he was a blasphemer persecutor 1. Tim. 1. Briefly to go no further for exāples of euery one of vs which are here assembled as it were out of al quarters of the world euery man taking a view of himself is there any one to be found who can rightly and in conscience say that hee first knewe God and hath first spoken vnto him Nay let vs all on the contrary side protest and confesse before the face of the Lord that which is spoken by Esaie namely that hee hath made himselfe to bee found of them which sought him not Esay 65.1 And who is he which hath giuen him first Rom. 11.5 seeing we cannot of our selues so much as think of the things of God 2. Cor. 3.5 To return therefore to our matter the spouse speaketh here the Lord hauing first spoken vnto hir in hir hart according to that which is said in the 51. Ps Open thou my lips and they shal shew forth thy praise to speake in a woord she was drawen of God Ioh. 6.44 to the end that euerie mouth should be shut to giue the glory only to God as beeing the beginning midle and end of our saluation For howe could the spouse sigh after hir beloued if shee were not assured by faith of his loue towardes hir Rom. 10.14 Now faith is not of our selues Ephes 2.8 but it must bee giuen vs to beleeue Phil. 1.29 3 But let vs on the other side remember that which the spouse teacheth vs by these words namely that the free loue of the Lord towardes vs engender in vs that other loue with which we loue God and with which the faithfull loue one another in the Lord things so linked knit togither that they cannot bee separated For as this is a sure testimony that wee are the sonnes of God if wee loue him 1. Ioh. 3.10 so againe the loue which we beare vnto God is shewed herein that we loue one another 1. Ioh. 4.20 as the Lord himselfe so carefully aduertiseth and warneth vs in that excellent last sermon of his which he made to his Disciples going to his death and which was afterward so many times reiterated by his welbeloued Disciple in his first general Epist And the lord himselfe saith in S. Luke 7.47 of that poore woman which was such a sinner that she loued much whence he would haue them to gather that many sinnes were pardoned hir We also therefore on whom the Lord hath bestowed so many tokens of his fauour and grace in this our time let vs follow this aduertisement witnessing by a true conuersion vnto God and as well by louing of him as mutual charity one to another that we are in deed of the number of them whom he hath truly loued 4 But now to come to the third point let vs consider what this spouse demandeth He vnto whom she addresseth and
sith there is no proportion at al between that which is infinit that which is boūded limited we can go no farder in cōprehending that which is incōprenable than to know it to be incomprenable But God hauing made man not to be cōprehended of him but yet to be known notwithstanding adored in the gouernment of this world hath giuē him a soul indued with vnderstanding which may attain as it were to the borders skirts of his Maiesty hauing for his obiect this goodly theatre of the worlde aboue beneath witnessing sensibly that is by a corporall obiect and such a one as may be perceiued by the corporall senses the eternity of the Creator together with al his power wisedome bounty and fauour in particular towardes the flowar of all his workes which is man Psal 8. 19. 23. Rom. 1.20 And this was the first testimony of the infinite dilection of God towards man to wit the creation of the worlde which hee hath made subiect vnto many workes worthy of perpetual admiration as we are taught Psal 8.3 and which is called the wisedome of God 1. Cor. 1.21 and the mirrour of his eternity power Rom. 1.20 3 But what Man hauing put out the eies of his vnderstanding not to see or know any more such a fauor and exceeding grace of his Creator in the woork of his creation behold this Bridegroome which appeared with an infinitely more cleare and euident testimony of his loue and dilection in the woorke of redemption than he had done in the woork of the creation of the world for man yea without al comparison whether we consider the maner he hath vsed to make this second woorke or whether we haue regard vnto the worke it selfe For in the creation it was doutles an exceeding bounty passing measure which moued him to make man after his owne image so excellent and so perfect he made him But what is this vnto this infinite loue and charity which moued him to make this second work by which he hath drawē euen out of the corrupt masse of mankind sanctified notwithstanding by his holy spirit not onely another man more holy and more perfect without comparison than euer the first was but a Man-God by vniting his sonne personally and for euer with our flesh yea with al our infirmities for a time in the flesh sinne onely excepted and which is more charging all our sinnes vpon him And for whom For vs his enemies out of whom hee hath chosen and made to be borne this beloued spouse to the end that beeing rauished with the Apostle we should cry out at this most high most great and most profound secret of secrets Ephes 3.18 and 5.32 O the profound riches of the wisedome and knowledge of God 4 But behold yet another kind of incomprehensible dilection and loue which manifesteth it selfe in this woorke of our redemption For because that this corporall presence of his in the world should not alwaies endure the sonne of God being not come into the world to consummate and end his mariage here with his Church but contrariwise to seeke after her and to drawe her vp on high into that most holy place whereinto he is entred first Heb. 9.24 to prouide there for vs an eternal habitatiō Ioh. 14.2 2. Cor. 5.1 To the end notwithstāding that this liuely image of the Sonne of God should not leaue therefore to bee alwaies before our eies Gal. 3.1 he hath left vs his liuely pourtrait in his doctrine written by the Apostles cōprising whatsoeuer is behoofull for vs to knowe either touching his person or touching al the counsail of god his father cōcerning our saluation Act. 20.17 this after so euident a maner as if yea more spiritually than if we saw it with our carnal eies only hard it with our eares touched it with our hands as many did which notwithstanding knewe him not nor vnderstoode him as they ought to know and vnderstand to saluation What more Behold dilection vpon dilection For because it were in vaine to present the fayrest thing in the world to those which are blind behold wherefore togither with his woorde so preached by himselfe after written by his Apostles he hath sent in ful aboundance as much as was necessary to know and follow this good way his holy spirit into his Church according to those promises of his made by his Prophets and namelie by Ioel as S. Peter expoundeth the same Act. 2.17 to lead vs into al truth Ioh. 16.13 giuing vs eies to see and eares to heare in a word to be and raigne himselfe in our hearts vnto the ende of the woorlde which shal be the ful consummation of this holy mariage Mat. 28.20 5 Maruail we then if this spouse to whom onely it is giuen to sauour indeede such a sweetnes beeing altogither rauished herewith neither loueth nor desireth any thing else than the kisses of her Bridegroome saying that the wine is nothing in respect of his dilections For by this woord wine she meaneth not only that creature of God of which it is specially said that it is made to reioyce the heart of man Psal 104.15 but all delicatnes yea without exception euery other creature in the which a man may delight and take pleasure And therefore this spouse speaketh of the dilections of her Bridegroome in the plurall number not that there bee many in the essence of God in whome all things are but one as himselfe is but one but in respect of vs because that not only in this worlde God bestoweth on vs an infinit diuersity of his graces as wel in quality as in quantity but aboue al in respect of that great treasure of felicity which he will heap vpon his Church when God shal be all in all 1. Cor. 15.28 giuing her those things which neuer eie hath seene neuer eare hath hard neuer hart hath conceaued Esay 64.4 1. Cor. 2.9 6 Last of al let vs learne of this spouse the true vse of considering of these infinite dilections of this Bridegroome namely to the end that as he hath loued vs more than he needed so that wee loue him because hee is onely worthy to bee loued whereupon it is requisite and needefull that we here treate at large of true dilection and well ordered hatred which are two affections which rule as I may say all the other Our Lord Iesus Christ Math. 22.36 being asked his opinion touching the greatest commaundement sendeth vs back to the first table of the lawe which he reduceth into this summe Thou shalt loue the Lord thy God with al thy hart with al thy soule and with all thy thought and indeede mutuall loue and amity be it good or bad leadeth vs thereto that he which loueth truly seketh after nothing so diligently and so affectionatly as to doe that which he knoweth to be agreeable and pleasing to him whom he loueth And therfore the faithful soule which is here brought in to
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
which is cleane and neate and so much bad among the good such as it is that not onely it is without al value to be able to moue the Lord to crown vs with his glorie but contrariewise being nothing else but a polluting and defiling of his graces deserueth nothing but condemnation if he iudge of it according vnto the merit thereof 14 And this is the cause why the spouse resteth not on her own spike-nard but on her Bridegrome whom she compareth vnto two sweete plantes or young trees for these names are not very welknown vnto vs bearing a gum of most excellent sweete odour namely to the Myrrhe and vnto that which is called Copher bearing a certaine fruite or a flowre in forme of a cluster whereof was great aboundance in the vineplattes of Engaddi a place renowned in sacred historie by reason of his plenty and fertility Let vs therefore note in this place first the manner of speech which sheweth that the spouse and her spike-nard are two distinct thinges But the Bridegroome is himselfe this Myrrhe and this Copher For touching the graces which we haue and concerning the fruites of them which are good works all these are qualities not borne in vs nor with vs but are come on vs of the liberality of him who createth and formeth in vs both to wil and to doe so that to speak properly it is not we that smel sweet but the giftes and graces of God wherewith he hath endued vs cause vs to smel sweet But it is the Bridegroome which hath al of himselfe in as much as he is God and giueth al vnto himselfe in asmuch as he is man In a word it is hee that is all perfection and that hath it in him without meane or measure but to impart and communicate it howe and to whom it pleaseth him as the fragrant flowre keepeth not his sweete smel to it selfe but poureth it forth and causeth it to be sauored and smelt of them which approch and come neare it And this is the cause why it is saide elsewhere not onely that this Bridegroome hath life in him but that he is the life it selfe and the resurrection and that hee hath life in himselfe yea saith he the spirit taketh of mine Ioh. 16.14 as elsewhere hee saith that he hath power to lay downe his soul and to take it to himselfe againe Ioh. 10.18 15 And this is the reason also why he is not compared simplie to one graine but to an handfull or bundell of Myrrhe nor to one graine alone of Copher but to a cluster of Copher because that indeede hee giueth of his spirit by measure but hee hath al in himselfe without measure But alas it is not vpon the woorld that he hath powred this odour For neither doth this smel wel vnto it nether doth it smel wel vnto the Bridegrome Who is then quickned with this odour of life 2. Cor 2.16 It is she who hath this bundel of Myrrhe and cluster of Copher in her bosome namely they who according vnto the example of the blessed virgine Marie lay vp and keepe the wordes of eternall life Ioh. 6.68 in their heart Luk. 2.15 Who heare this woorde of the Lorde and keepe it Luk. 11.28 and meditate therein daie and night Psal 1.2 in whose hearts this word dwelleth plentifully Col. 3.16 and by consequent Iesus Christ together with his father Ioh. 14.23 as also the holy Ghost Gal. 4.6 to the end that our bodies also be his Temple 1. Cor. 6.19 Let vs therefore learne to discerne the painted shew of the world from the true beuty and bounty and let vs pray our good God it maie please him to change vs throughly driuing out of our vnderstanding al filthinesse of falsehoode and ignorance and al infection of our affections in lieu whereof hauing perfumed vs within and without with the odour and sweete smell of his integrity and obedience it will please him to reforme vs also in all purenesse and holinesse to bee vnto him a sweete smelling sauour by his holy grace and singular mercie And because that hitherto wee haue abused these his graces notwithstanding his so great patience wee wil demaund and craue mercy at his hands as followeth Almighty God c. THE FIFTEENTH SERMON Our helpe be in the name of God c. It is written as followeth in the first Chapter of the Canticle of Canticles the 15.16 and 17. verses 15 My Loue beholde thou art faire beholde thou art faire thy eies are like Pigions eies 16 My welbeeloued beeholde thou art goodlie and pleasant our bedde is of greene leaues 17 The beames of our houses are of Cedars and the galeries of Cypers 1 By the discourse at this banquet betweene the Bridegroome and the spouse we maie vnderstand and gather the vnspeakeable ioie and pleasure which the faithfull soule receiueth hearing that which Iesus Christ testifieth vnto it 2 The exceeding beuty of the church and wherein it consisteth 3 What is meant by the eies of a Pigeon 4 What conueniencie and what inequality there is between the dilection loue of this Bridegroome towardes his spouse that of this spouse towards her Bridegroome 5 This spouse findeth her selfe no otherwise beutifull then by the beames of her Bridegroomes beuty contrarie vnto her who pleaseth her selfe in her selfe 6 This spouse neither seeketh after nor findeth anie repose and rest but in the bed of her Bridegroome 7 What this bedde is which is alwaies greene and what the pillers thereof are which are of perpetual cōtinuance opposed vnto those which are of rotten wood WE haue hitherto as it were accōpanied the Bridegrome the spouse vnto the feast banquet of the fiansailes now their holy discoursing talking together full of vnspeakeable comfort and consolation is here set downe and declared For who is he that can comprehend either the loue which the bridegrome by inward effects testifieth vnto his spouse yea to euery faithful beleeuing soul or the ioy contentment which the spouse thereby receiueth considering aright and esteeming the price and valewe of that shee receiueth the excellency of him who voutchsafeth her so great honor Now seing the consideration of so great a benefit constraineth such as are most ignorant to wish and desire it and such as are most wicked to condemn themselues for despising and contemning of it we must bee so much the more diligent and attentiue in heedful marking of these discourses of theirs that so we may haue our part therein 2 The Bridegroome therefore hauing called this spouse his loue or welbeloued testifieth vnto her twise together that shee is faire that shee is faire Let vs therefore first consider the excellency of him who speaketh in this place It is the euerlasting son of God who is not deceiued to take that for faire which is foule being abused with the forme and fashion of this world 1. Cor. 7 31. and who speaketh fainedly or dissemblingly Mat. 22.16 Therfore we
in the history of the transfiguration of the Lord hauing his eies dazeled with the appearaunce of his glory Mar. 9.6 7 Now as it is not in the power of men to giue vnto vs this repose and rest Ioh. 14.27 so neither can they take it from vs. True it is that Satan troubleth it and cutteth it off so much as he can and wanteth no helpes yea of our owne selues in this behalfe and to this purpose But yet notwithstanding it is not in the power of any to trouble vs except when how farre it pleaseth God they shall doe it This is it which we are heere to learne touching the expresse charge the Bridegroome in this place giueth vnto the daughters of Ierusalem that they trouble not this rest of his spouse but suffer her to sleepe quietly so long as shee will Wherein we haue first to marcke diligently this continuall perpetual prouidence of him of whom it is saide that hee that keepeth Israell doth neither slumber nor sleepe Psal 121.4 And therefore it is vnto him we must make our only repaire and refuge saying with the same Dauid I will laie me downe to sleepe wil not wake for the eternall wil defend me Which he doth not only then when in despite of the Diuel al his complices wee haue some rest as wee may say that for these fifty yeares or thereabout it hath pleased God to continue it vnto vs in this place and as it is said Psal 23. to feed vs in al aboundance with his heauenly foode in the sight and view of all the enimies of his trueth but also principally in the most rough tempestes of tryals that we might say with Dauid he hath hid me in his tabernacle in the time of aduersitie according vnto those wordes with which the Lord cōforteth his church Esay 26.20 Arise my people enter into thy secret chambers and shut the dore vnto thee hide thy selfe for a litle time vntill the indignation be ouerpassed It is the Lord then who giueth this true repose and rest vnto his Church and who defendeth it so farre as seemeth expedient vnto his blessed will 8 But what are these daughters of Ierusalem which are thus adiured in this place Some take them to bee the damsels of the spouses traine as if a man should say vnto the waiting gentlewemen of a Queene take heede you awake not your Lady Mistresse But it were needlesse to vse so solemne a charge towardes such persons and it seemeth rather that this is spoken vnto them who would not faile to trouble this repose and rest if so be they were not hindred The Bridegroom therfore in this place calleth them daughters of Ierusalem whom the spouse before Chap. 1.6 calleth not Her sisters but Children of her mother namely those which are in the Church but not of the Church as S. Paul putteth a great differēce between the circūcised without the circumcised within Rom. 2.18 saying that al are not the children of Abrahā which are of the posteritie of Abrahā Rom. 9.7 These are therfore they vnto whō the Bridegrome giueth this charge as vnto those who are the nearest therfore the most dangerous enemies of the Churches rest as experience hath dayly shewed yet euery day stil sheweth thē to be For who are they who at this daie doe most hinder the aduancement of the kingdome of God and that the Church ioyeth not in this rest They are neither Iewes nor Turkes which so much doe it in comparison of them who call themselues the Catholique Church naie the chiefe pillers thereof together with certaine cursed Apostates and heretiques gone foorth from vs because they were not indeed of vs 1. Ioh. 2.9 but what God brideleth them notwithstanding then so far as is behooueful expedient as it is said in this place 9 As for the Roes and Hindes which are heere taken to witnesse of this charge besides that this maner of speech is agreeable to the whole tenour of this Canticle in which this mutual discourse is represented to be had between those which are in the fields it is no new thing that the Lord and his seruants take to witnes against men al sorts of creatures as the heauens and earth Deut. 32.1 the oxen the stars Esai 1.2 the cranes the storcks and the swallowes Ier. 8.7 yea the mountaines the foundations of the earth Mich. 6.1 As in deed there is no creature high middle nor lowe which demaundeth not vengeaunce of God against such as are rebellious and disobedient vnto his commandementes Rom. 8.21 Yea when it pleaseth God hee maketh them executioners of his iudgementes as appeareth by the sauadge and cruell beastes of which it is spoken 1. King 13.25 and 2. King 17.25 euen the verie frogs and flies as appeareth by the plagues of Aegypt so that it is verilie a terrible thing to fal into the handes of the liuing god And with this are they especially threatned who are the perturbers troublers of the church otherwise called the annointed of the Lord Psalm 105.15 and which are heere named the Bridegroomes loue a woord most sweete pleasant and amiable O wretched and wretched againe is he who refuseth to haue his part therein especially now when the sonne hath reuealed vnto vs al the secretes of our saluation as vnto his frindes and not as vnto his seruantes Ioh. 15.15 yea hath confirmed and ratified vnto vs this infinit Loue and Dilection of his by giuing his life for vs. 10 But what meane these wordes which follow vntil she wil be awaked For can the faithful soule be full of this sleepe and desire to be awaked out of it Certainlie Saint Peter had no such meaning in the historie of the transfiguration but rather desired he might stay continually in the mountain I confes therefore that such a meditation and as it were such a retired contemplation of euerie faithfull soule is a thing altogether incomparable in respect of anie thing in this woorlde besides whereof Dauid may be a witnes Psal 63.6.7 But notwithstanding seeing the members of the Church ought not onlie to receiue this nourishment to be thereby sustained and nourished but also to imploie themselues to the vse and seruice of the whole bodie there is no talke of being alwaies continuing in this contemplation but we must come also vnto action and trauaile daie and night euery man according vnto his vocation And therefore these good fathers who so sequester themselues from the world that in the end they haue neither serued to their own others profit haue greatlie abused themselues So wee read that Iesus Christ the true and perfect patterne of Christian life withdrewe himselfe aside at euening into some secret place but he emploied al the day in going vp downe in teaching and doing of miracles yea busying himselfe so far as that he forgate his meate Mark 3.20 Saint Paul also knoweth not which of the two he should chuse