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
it had indeed notoriously come to passe had not God by his grace holy spirit gouerned Isaak in the end issue of this matter And among other causes we must principally attribute the great afflictions which after befell Iacob menaced by his brother to this slie touch of hers though God drew light out of darknes Wee haue hereof also a notable example in Martha the Sister of Marie who not knowing how to gouern and rule in good sort that good and holy desire she had of receiuing and well entertaining of Christ in her house chose not the better part but that for which shee was reprehended Luk. 10.42 Let vs therefore all of vs little and great be careful not only to demand of God his graces and blessinges but also that principall grace which gouerneth all the rest as we here see that the spouse speaketh not simply of one kisse but of kisses in the plural number and addeth moreouer of his Mouth to teach vs that to come vnto this so much desired coniunction wee must demaund of God grace vpon grace which graces doe truly part from his mouth being not onely produced but also entirely gouerned by his spirit without anie mixture of our leauen As for example conformably to that which I euen now alleadged of Martha you the woorshipful the magistrates are much busied encombred in the dispatch of ciuil causes and administring of Iustice vnto euery man which is an holy vocation and calling with which the Lord hath honoured you wherein I beseech him to graunt you his grace to beare your selues wel vprightly and diligently But if you so imploy your selues herein that the desire you haue to doe iustice in ciuill causes cause these roomes to be voide which ought to be filled with your persons to heare the woord of God which should rule and direct you in your charge this is called vnder the colour of doing well to forget the chiefe principal busines Again behold a preacher which wil be diligent and painful at his study to prouide wherewith to feede his sheepe This is a most holy necessary desire but if he giue himselfe in such sort to his booke that while he is at his study Satan catcheth one of his sheep this is not to do the duty of a pastor or sheepheard who shuld not only attend vnto reading according to the admonition of Saint Paul 2. Tim. 1.13 but also to watching ouer his flock both in general in particular according to the exāple of our Apostle Act. 20.26 Behold likewise an housholder houswife who is careful to trauel according to the cōmandement of god for the maintenāce of hir family look on an honest merchāt which endeuoreth to folow his calling in a good cōscience for the profit of the cōmon weal which is a thing very rare seldom in this world these are holy honest desires but if to attēd on these things a man be then at his shoppe when hee should be at a sermon to doe better this is nothing else but to do euil when we think to do our duty And therfore I say again that we must be watchfull stand vpon our gard to desire aboue al things the kisses of the mouth of the Lord that with a pure holy ordered affection after the example of this spouse vnto whō the lord of his grace conforme vs which thing we wil demaund of him saying Almighty God c. THE THIRD SERMON Our helpe be in the name of God c. 2 For thy dilections are better then wine 1 That the whole contentment of the spouse or Bride proceedeth from this that the Bridegroome hath loued her first 2 The woork of creation is the first testimony of Gods loue dilection towards man 3 The worke of redēption is a more admirable testimony of this dilection but is particularly belonging vnto the spouse 4 The testimony of this loue is declared vnto vs in the holie Scriptures 5 In what sense these dilections are preferred before wine and why the spouse vseth this word in the plural number 6 The mutual and enterchaungeable dilection or loue which is dewe vnto the Bridegroome is the sum of the Law And the principall abuses which are committed in dilection or loue and in hatred 7 That God alone ought properlie to be loued 8 That knowledge must go before loue and how man before his fal knew and loued God 9 Whether Adam and Eue had the knowledge of euil thereby to haue hated it before their fal 10 Men before they be regenerate cannot nor wil not learne to loue or hate aright 11 The onlie spirit of God which created vs teacheth the spouse this lesson but yet not without resistance 12 The marueilous combate of the Bridegroome for his Bride 13 The warre of the spirite against the flesh is not by and by ended 14 How wee ought to loue one another and the other creatures 15 The hatred of vs against the diuell ought to be irreconciliable 16 How we ought to hate the wicked 17 Abuse in hating the creaturs which are made for our vse 18 A conclusion of the treatise of orderlie dilection and hatred WEE haue hearde howe the spouse forgetting all other thinges whatsoeuer without exception protested that shee desired no other thing than the kisses of the mouth of her Bridegroome Nowe to the ende that euery one of vs may knowe that shee speaketh not as a fond passionate bodie but as one which is indeed sage and sober and which knoweth to make good difference between that which she ought to desire and that she ought to shun she addeth a peremptory reason of her so ardent desire to wit the dilections of her Bridegroome Which thing because it may be taken in two sortes either of the loue of the Bridegroome towardes the Bride or of the Bride towards the Bridegrome we must first of al vnderstand that this heere is meant of the dilection wherewith the Bridegroome doth loue the Bride For otherwise the Bride should brag and boast of her selfe which the Saints of God are neuer wont to doe This therefore is the sense and meaning of this place that it is not but vpon great ground and reason that the spouse forgetting all other thinges yea euen her owne selfe desireth nothing else than to be loued of Iesus Christ her Bridegrome to enioy her wel-beloued seeing there is nothing to be compared vnto the dilection and loue of God towards vs whence it followeth reciprocally that is back againe that there is nothing which we ought to loue besides him But first wee must begin with him which hath loued vs first because that without this wee could neuer knowe him aright vnto saluation nor loue him 2 But who is able to sound this bottomles depth whereinto we now enter I mean the special dilection of God towards his church Truly our God is infinit incomprenable in al his works euen in the smallest of them
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
in the name of God c. It is written as followeth in the first Chapter of the Canticle of Canticles the seuenth verse 7 O thou whom my soule loueth shewe me where thou feedest and causest thy flocke to rest at noone 1 Whence the reformation of the church is to be drawen and the faultes which haue beene and yet are committed in this behalfe 2 This reformation proceeding from the sole and onlie grace of God ought to be sought after and desired with a singuler and vpright affection 3 The Bridegrome compared to a shepheard the Bride or spouse to a flocke 4 The sheepe which are scared must seeke after the flocke 5 Where there is rest to be found amidst the most violent tempests 6 A great fault of them who get them forth out of the place of rest to cast themselues into the sea 7 This repose rest is not found but in the companie which is fed by him who is the true shepheard in name in deed 8 The marcks of false sheepheards flockes which a man must take heed of 9 The Philosophers haue in vaine sought after repose and tranquillitie in their Philosophy 10 There is a false Christianisme a false Iesus Christ 11 Who is the tru Iesus Christ how we finde in him alone true repose rest in our soules 12 What the parching of noone is which is here mentioned THE state and condition in which the Church is represented in the verse going before teacheth vs what that is she meaneth heere to saie turning her speech vnto her Bridegroome which is this in summe that beeing so driuen from post to piller so tired tormented by her bastard and degenerat brethren and assuring her selfe of the dilection of her spouse how black and sun-burnt soeuer she be through this hard and il vsage and entertainement she hath had she now beseecheth him to tel her where she may find him to bee not onelie reestablished in her former estate but which is more to come nearer vnto him then euer she was to the end she may be the more adorned beutified by him This is the summe of that which is taught vs in this verse containing a most excellent and most necessarie doctrine especiallie for this time wherein wee now liue in which the question of the restablishmēt reformatiō of this poore spouse so miserablie disfigured by her pastors is of all others most debated and handled Now there is not a woord in this place which hath not in it a marueilous waight Let vs therefore note first of al to whom she speaketh and then with what a vehement affection she speaketh and thirdly what she meaneth whē she saith O thou whō my soule loueth c. She speaketh vnto her Bridegrome her beloued our Lord Iesus Christ she protesteth that she speaketh vnfainedly and without hipocrisie euen with the whole affection of her hart and to induce him to aunswer her she maketh mentiō of her entire amity loue which she beareth him First of all therefore let vs learne heere this lesson that when the question is of returning and bringing back againe the Church of God after these desolations to hir true beuty brightnes we may not talk of seeking the manner and means to doe this in our owne braine but we must haue an eie vnto God to whom alone it appertaineth to cloth and trimme vp his spouse after his owne liking and if we doe otherwise wee goe about nothing else but to disguise and disfigure her sometime after one fashion sometimes after another as wee see it hath hapned heretofore in the Christian church and is much to be feared least it also happen and come to passe in our time For from whence came this transformation of the christian church but from this that the successours of the first pastors established by the Apostles in steed of keeping themselues to these simple and natiue ornaments which the true Apostles had cut out prouided fitted this spouse withal would needes set vp a seruice of their owne with such fashions and manners of doing as are some of them manifestlie borrowed from Iudaisme others taken from Paganisme it selfe others forged and inuented according to the lust fancy of certain bishops as some churches had authority credit aboue others so these ceremonies were accordingly receiued either more or lesse vntil at the last they became catholick that is to say vniuersal I speake of nothing here which may not be shewn in particular that by euident testimonies if the time would suffer me And how came these vp Vnder a shadowe colour of deuotion forsooth of making the seruice of Christians more goodly cōmendable And what is come of this Mary this that our crafty suttle enimy seruing himselfe by litle litle euen by them who thought to doe the clean contrary is at length come vnto that he alwaies aimed shot at which is to transforme change the pure and chast spouse of the Lord into a painted diapred harlot So fell it out in the church of the Israelites when in lieu of considering what Moses had said taught them what himselfe had diligently exactly obserued Heb. 3.5 namely that he did all things according to the model pattern which he had seen in the mount Exod. 25.40 with an expresse commandement vnto the Israelits not to ad or diminish any thing from that which the Lord had expresly ordained by his word Deut. 4.2 they presumed to mingle with it their traditions inuentions such as were not only vaine frustratory as the lord speaketh of thē Esay 29.13 but finally such as were abominable directly opposed against the commandement of God Mat. 15.6 Behold how men turning themselues aside by litle litle frō the word of god do first build hay stubble holding notwithstanding the foundation as the Apostle foresawe foretold 1. Cor. 3.12 from thence proceede to prescribe God himselfe a law notwithstāding the admonitions aduertisements of the Apostle 2. Tim. 3.1 Coloss 2.18 the verses following The question therefore being at this day of reforming the church the day of the Lord being appeared aswell to consume destroy this stubble hay by that fiery flaming two edged sword Apoc. 1.16 as also to destroy by spirituall armes weapons euery high thing which lifteth it selfe vp against god 2. Cor. 10.4 We are taught in this place to haue our recourse to the only wisedome of God which is so exactly set downe enregistred in his word doing nothing of our owne head for feare our selues offend in that which we would amēd And would to god many had had more regard hereunto at the beginning then they haue had whereas in many places some would needes moderate that which they should vtterly haue rooted out retaining in churches holy places made for deuotiō images crosses albes copes with like trumpery calling al these
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
renoumed Godly before the comming of Christ Nay which more is Saint Peter himselfe whom they make the head of their Church must be shut out Mat. 8.14 the other Apostles and the brethren of the Lorde 1. Cor. 9.5 yea Saint Paul himselfe also if a man will beleeue most of the ancient and renoumed expositors vpon the place of the Philip 2.20 To returne to our purpose the spouse teacheth vs here three most necessarie pointes the first that to bee partakers of this coniunction with Iesus Christ we must be virgins that is to say sin must not raigne in vs any more but as our God is holy so wee must giue our selues vnto all holines mortifying our members which are vppon earth beeing followers of Christ and walking as hee hath walked Colos 3.5 Ephes 5.1 and 1. Iohn 2.6 Secondlie by what meanes wee passe from our vncleannesse to this puritie to wit beeing perfumed with the graces of the Bridegroome by whome it is giuen vs to beleeue Philip. 1.29 Ephes 2.8 and to wil and to doe according to his free goodwill Philip. 2.13 And thirdlie what is the principall effect of this perfume powred into our heartes namelie the loue of God opposed to the loue of the worlde and which loue is as it were the light of the lamp of those wise virgins of whom mention is made Matt. 25. as also it is expreslie reiterated by Iesus Christ in that excellent and last sermon which he made vnto his Disciples going to his death and by Saint Iohn almost throughout his first canonical Epistle 12 Wee haue therefore in this third verse an excellent abbridgement of al true Christianity to discern it from the false which leaneth to it self in whole or in part likewise the most certain perpetual mark of true Christians to be of the number of which it sufficeth not that the persume of the gospell bee powred vpon vs but we must bee sprinckled within with the blood of the Bridegroome and with the power of the spirit of sanctification 1. Pet. 1.2 being receiued by a true liuely faith and witnessed truely by good workes to the end that that being accomplished in vs which is written in the 133. Psal namely that this precious perfume with which our true head Iesus Christ was annointed descending down vnto vs so to loue him as hee hath loued vs Ephes 5.25 wee may be in the later day really and fully perfumed and filled with his eternall glory in heauenly places to whom in the vnity of the father and of the holy spirite be all glory for euer Amen THE FIFTH 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 fourth verse 4 Drawe me we will runne after thee when the king shall haue brought mee into his priuy chambers we wil be merry and reioice in thee and wil celebrate thy dilections which are better then wine 1 Howe much this woorde of Drawing importeth how greatlie repugnant the nature of man is to God and his truth 2 Two most pernicious errors against this doctrine 3 Wee had neede to be drawen during the course of our whole life 4 The imperfection of man appeareth both in the vniuersal body of the church in euerie member thereof 5 With what coard the Bridegroome draweth his Bride vnto him 6 We must one drawe the other to run al together 7 An application of this doctrine as wel against those which are idle and negligent as those which drawe backe and turne aside 8 This is not all to runne but wee must runne after the Bridegrome and of what turnings we must take heed in this race 9 What haue bin are shal be the secret chambers wee are admitted into there to be merrie 10 How we must make more reckoning of the dilection of this Bridegroome then of al things els without exception 11 Wherefore speciall mention is made of wine and how detestable a thing drunkennesse is 12 The conclusion of this doctrine HITHERVNTO wee haue vnderstood what hath bin the most ardent desire of the spouse rauished with the consideration of the excellency of hir Bridegrome with whom she wisheth and desireth to bee entierly and happily ioyned and vnited All which may seeme not to accord and agree with that which she now addeth demaunding to be drawen by him whereas they which march forward of themselues with al diligence as this spouse doth which seemeth rather to flie thē to runne need not be drawen no more then a free horse needeth the spurre but they which are slow and heauy and they much more which are altogether restiffe And therefore wee must wey well this worde of Drawing to make our profite the better by it We must therefore first of all confesse that if wee haue in vs any good motion at al that is to say tending in such sort as it ought to the glory of god be the same neuer so small it proceedeth not from our nature either in whole or in part For contrariwise there is in our nature nothing but most desperate most obstinate rebellion vntil the spirite of God doe driue away first the darckenesse of our vnderstanding which cānot nor wil not of it selfe so much as thinke vpō the things of God 2. Cor. 3.5 and that secondly it correct the frowardnesse of our wil which is an enimy of God of whatsoeuer is truly good Rom. 5.10 8.7 And this is the cause why the Apostle Ephes 2.1 saith not simply that we are wounded but that we are naturally dead in our sinnes and offences 2 We must therefore in this place take heede of two most false doctrines whereof the one is of those who being ignorant of the effect of the fall of the first man in his whole posterity euen vnto the litle children which are yet in the womb of their mother haue thought that man being prouided of some naturall vnderstanding and iudgement had no farther need of the law of God then to bee better and perfectlier informed of the will of God his Creator as a childe that hath a good witte neede no more then a good master or as a faire white paper which is fit to receiue all that a man will write in it The other of these false doctrines is of them which compare our nature vnto a lame man that hath no need but of one to staie him vp to go vpright And this is the opinion of those Sophists which confesse indeed that we haue need of the grace of God to preuent vs and accompany vs by reason of that natural infirmitie which is befallen vs by the hereditary corruption which wee drawe from our first father but they will haue the grace of God to serue vs but for a payre of crutches hereby afterward to establish their owne merits The first therefore vtterly take away the supernaturall grace of God which is the first ground and foundation of
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
and deuoured the poore flocks so that they haue wonderfully skared them For this is a maxima and general rule in this matter that if these cubs be let alone to become foxes they faile not in the end to become Tygers and Lions such as Michea speaketh of Mich. 3.5 For proofe hereof we neede no other witnesse together with the poore estate of Christendome then the legends of the Popes written by their own secretaries among whō that monster Boniface the eight beareth the bel of whō themselues giue this testimony That he entred like a fox he raigned like a Lion and died like a dog And know you that when I speake thus I meddle not with their manners which are so infamous and detestable that there is not a creature which demaundeth not vengeance vp on them of god but I haue principally respect vnto their false cursed doctrine being no heresie concerning the office of our Lorde Iesus Christ without the which trueth whatsoeuer they confesse touching his person and the pointes concerning it in the Creede serueth them to no other end but to colour their lies falsehoodes which they couer with the cloke of this truth according vnto the example of satan their father whom the lord put to silence Luk. 4.34 which is not couied and afterwarde hatched stil nourished and maintained yet in the schoole of these foxes or rather these wolues which are the talants the teeth of that great monster of Rome who hath left them to deale in the doctrine wherein they haue learned to acquite themselues so wel that euerie one hath his morsel of the pray hath snatched for himselfe together with his spiritualities the scepters and crownes of Princes Such are among the rest these foure sortes of wallet-breethren declared sometimes by the Vniuersities themselues to be the locusts issuing out of the bottomlesse pit of whom mention is made in the Apocalyps But what are al these foxes which are become wolues in comparison of that treacherous carauane horde of those vermine openly polluting the holy name of Iesus and selling their filthy trash and trumperie in such sort Gratis to them that will feede themselues therewith that they haue so wel grated that in lesse then forty yeares they haue haled in and heaped vp in their borroughs greater and richer spoiles then al the foxes wolues besides could mountaine vp in fiue hundred years before though the time serued them as well as they could wishe or desire And herein I report me at the least to these other poore conuents of Monks and of Friers whom these new fresh gamesters haue left onely a poore coule to shroude their bald heades in and the taile of a white frocke to traile after them themselues being become as fat as bodie-lice by eating vp the others brewes as the natural Philosophers say of the serpents that they become in the end Dragons by eating vp other small serpents 4 But not to stand any longer on them who are nowe the firebrands bellowes of persecutions nay persecuters themselues how euer they shroud themselues vnder the mantle of deuotion and religion we ought to see and consider how the Lorde had no sooner begun in our time to take his vineyard into his owne handes but satan thrust in into it those foxes the Anabaptists and Libertines of many sorts from whom sprang those vile filthy heretickes of the family of loue who shame not notwithstanding to couer themselues in speach with a more then Angelicall perfection On the other side are crept into the world the Arrians as men zealous of the vnity of one only God others who feare least the humanity manhood of Iesus Christ should bee kept as it were in prison in heauen if wee beleeue not that it is also really in his essence in earth with the bread and the wine of the holy Supper and that the Sacrament would bee annihilated and abolished if wee eate not the verie fleshe of Iesus Christ also with our mouthes and teeth Others there are who are iealous of the humanity of Iesus Christ as they say from whom notwithstanding are crept into the world both Nestorians in seuering of the two natures and Eutichians in the confounding of the essentiall proprieties of thē In a word I know not whether ther be at al any one old heresie which satan indeuoreth not to set a broach among vs or new yet to be inuented which he hammereth not in the forge so to break in vpon this vineyard being yet yong and tender to hinder her fruit to come to maturity ripenes 5 And what haue we to do hereupon Soothlie that which the Bridegrome here saith the Lord of the vineyard willeth vs to do Take vs saith he those foxes those cubs which wast the vines But to whom speaketh he Certainely to those to whom he hath giuen in charge to husband looke vnto his vineyard who should bee watchful and diligent aswell to husband it as also to fence and keepe it from whatsoeuer maie hurt it arming themselues the better to doe this with his authority and power both in reproouing the false doctrine by the true and also in cutting off the dead and rotten members For although themselues be also members of the Church which is here generally represented in the person of the spouse yet notwithstanding in respect of their particular calling and vocation which is to prouide for the purity and suertie of the Church they are particularly distinguished from the rest of the bodie and in this regard they are heere willed and commaunded to take these foxes Such haue beene and yet are and shal be vnto the end of the woorlde those whose ministerie and mouth the Bridegroome alwaies vseth to declare his holy wil and therefore they are called his mouth because they speake beeing moued by the holie Ghost 2. Pet. 1.21 which for this cause specially are called in the holy Scriptures by diuerse names to wit Men of God Seers prophets watchmen builders of the house of God pastors doctors ambassadors of God the frinds of the Bridegrome and dealers in the marriage match betweene Iesus Christ and his Church keepers of the vineyard of the Lord dispensers of the secrets of God names and titles exceeding honourable before God but despised of men names I saie of great honor but of a maruailous yea vnsupportable charge if we take them strictly 2. Cor. 2.16 And this is the cause why the Apostle calleth not this charge a dignity as they vse to terme it who haue forged that goodlie Apostatical Hierarchy but he calleth it a work or a busines 1. Tim. 3.1 whose charge is vnderstood oftentimes generally by the woord of watching and feeding sometimes more distinctlie by attending vnto the woorde and vnto praiers Act. 6.4 sometimes by these wordes of teaching improuing correcting and instructing 2. Tim. 3.16 sometimes by these wordes of planting and watering 1. Cor. 3.6 All which are concluded in these two
seeing him not in the bed where shee slept was not therefore cleane out of hart but getting her selfe vp sheweth that because she found him not her desire of seeking after him was so much the more augmēted And indeed as we said the last daie this is the means by which the Lorde not suffering himselfe to bee alwaies found at the first sharpeneth the faith and hope and fortifieth the patience of his as we see it by infinit many of examples of the holy Scripture So the people serued as a straunger foure hundred yeares in the land of Chanaan and of Aegypt and fortie yeares in the desert and seuenty yeares in Babylon So did Ioseph endure much in prison and Dauid during his flight saying in the 40. Psal I waited and waited for the Lord and he heard me According therefore vnto these examples if in diuerse difficulties and distresses touching our conscience either in perils or aduersities it seemeth that the Lorde as I maie so saie flieth from vs let vs runne couragiouslie after him vntill hee suffer himselfe to bee taken of vs. But who shall continue vnto vs this vigor and courage He who for the loue which he beareth vs first formeth in vs the loue whereby wee loue him reciprocally as the spouse doth thrise heere reiterate it that is to saie not fainedly as hypocrits do nor so so as they who are neither hot nor cold nor seething but luke-warme and therefore are by and by vomited vp Apoc. 3.16 whereas they who are violent and importune catch the kingdome of heauen away by an holy importunity Matth. 11.12 Luke 18.2 2 But wee must especially consider that which the spouse saith in this place namely that she diligētly sought after her Bridegroome by the open places and went round about the Cittie and found him not For contrariwise in the parable of the banquet Luk. 14.21 the seruantes are commanded vpon the refusall which the greater sort and the rich made to go vnto the open places streets of the City to bring together those which were poore impotent lame and blind But this similitude tendeth to another purpose then this of the spouse to wit to shew vs that they are no members of the Church or if they were before leaue to bee who make more reckoning of their woorldly ease and other their commodities and affaires of this world then they doe of their conscience in whose places God doth often chuse the poore and contemptible of the world as it is saide in the Canticle of the blessed virgin Luk. 1.52.53 We read also Pro. 1.20 that Wisedom maketh her voice to ring in the streets and open places but it is not said that she was harkned vnto or receiued there yea cōtrariwise Wisedome lamenteth and bewaileth the disorders which doe there raigne There is likewise speach in the parable of the sower of seed which fel in the waie which because it pearced not into and entred the earth it was incontinently eaten vp by the birds These two places maie serue vs for the interpretation of this in which we vnderstand by the open places and the circuite of the Citty that which is cōmonly receiued beareth sway among men And to saie al in one word it is that mask which is called at this daie by the name of the Catholique Church not that Catholique Church which wee mention in our Creede but that monster which the efficacie of errour hath engendred by her who hath bewitched the kinges and nations of the earth as it hath beene before prophecied and foretold 3 To answere therefore this matter which is the last refuge of our aduersaries what is that the spouse here saith beeing so affrighted hared for that her Bridegrome is departed from her while she was asleep in her bed It is this which I say repeate againe that she thought that he whom she sought and so consequently the truth and her saluation were to be found in the religion which was commonly receiued among the people And what induced her to think so The promises made vnto that people and to no other before the comming of the Bridegroome in flesh Act. 3.25 as at this daie the Church say they cannot erre hereupon to ground al their errours Wherein then did this spouse deceiue her self Euen with that which was aunswered Ier. 18.18 and presupposing as they woulde gladly make vs to beleeue at this daie of Saint Peters steeple at Rome that religion was nayled as it were with a tennepenie naile vnto Abrahams race without distinguishing the true Israelites from the false as Saint Iohn Baptist reproched them in his time shee iudged of true religion according vnto that which was brought in when she was asleepe of a long time receiued of great smal whereas shee should haue sought after that which was proposed and commanded for a rule vnto the people that is to saie in the lawe and in the testimony as it is said Esa 8.20 For seeing that the true Church iudgeth not the the controuersies of religion but so farre as to referre her selfe wholy vnto that which the Bridegroome hath thereof determined by the mouth of his Prophets Apostles it followeth that it is neither vnto that which is commonly receiued and maintained nor vnto the greater number that wee are to refer our selues to be resolued seeing that euen in the affairs of this world there bee more fooles then wisemen and more wicked men then good but we must refer our selues vnto the Bridegrome himself who is iudge both of the one and of the other Yea but where shall a man finde him Wee must not say saith the Apostle after Moses wee will ascend vp into heauen to finde him there or passe the Sea to seeke him But the woorde is in thy mouth and in thy heart that is to saie this word of faith which wee preach Rom. 10.8 And this is it by which we must discerne the true Catholick Church from the false 4 What is then you will say this Catholicke Church in the which no where else Iesus Christ is found out of which there is no saluation It is the assembly of all the true elect and faithfull gathered out of al people and nations in vnitie of the Propheticall and Apostolicall doctrine considered in her generality in which assemblie truely the light of the trueth can neuer be put out albeit in the parts and members of the bodie distinctly seuerally considered there may be some defects doubts ignorances as the history of all times declareth the same To this Church thus vniuersally considered is opposed the generality of all companies besides which are also called Christian and which keepe the marcke of Baptisme but haue forged vnto themselues a religion according vnto their owne lust and fancy whether they couer themselues with the name writings of the Prophets Apostles il interpreted or whether they inuent a doctrine altogether newe according vnto their own pleasure for which cause