Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	body_n	call_v	death_n	12,105	5	5.7391	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09998	Master Bezaes sermons vpon the three chapters of the canticle of canticles wherein are handled the chiefest points of religion controversed and debated betweene vs and the aduersarie at this day, especially touching the true Iesus Christ and the true Church, and the certaine & infallible marks both of the one and of the other. Translated out of French into English by Iohn Harmar ...; Sermons sur les trois premiers chapitres du Cantique des cantiques. English	Bèze, Théodore de, 1519-1605.; Harmar, John, 1555?-1613.	1587 (1587)	STC 2025; ESTC S101752	345,082	450

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 putrefectioÌ„ 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 maledictioÌ„ 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 theÌ„ to loue his neighbor as himselfe Ioh. 10.11 and Rom. 5.8 Whence it followeth that according vnto the couenaÌ„t 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 fashioÌ„ 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

euen vnworthy of the name of Christians hauing neuer learned nay not so much as once thought vpon indeed what christian religion meaneth who neither enter in themselues into the kingdome of heauen nor suffer others to enter thereinto Luk. 11.52 that beeing truelie fulfilled in them which was foretolde by Esai 28.9 and so on Now whether at this daie and heretofore the clergie of Rome who attribute vnto themselues the name of the Catholique Church bee such or no the verie children themselues can iudge and perceiue 9 The spouse addeth And where thou causest thy flock to rest at noone Which is added to declare by this effect the difference which is betweene this pasture and foode and al others besides For if wee shall consider in particular of all that which men haue euer inuented and forged to haue rest in their minde and consciences wee shall find that all is nought else but so manie dreames and doting fancies For if we speak of them whom men call and terme Philosophers they haue indeede by common consent and accord said that man can finde no true repose or quiet but in that which is his soueraigne good and happinesse wherein they saie most true but themselues neuer agreeing or according hereupon what this soueraigne good or happines and felicity was how could they shewe others the way to attaine vnto it Some of them therefore worthie rather to bee called hogges then men haue sought after this felicity in the pleasures of the body others in the perfection of the soule supposing that it consisted in the knowledge which man by himselfe might attain vnto of diuine and humane thinges which they called wisedome others making a more exquisite anatomie of the partes of the soule added hereunto many other vertues concerning the vsage of this life deliuering forth hereupoÌ„ many goodly sentences and sayings but vanishing away in the end both because they were ignorant of the true vertues indeed which are no where else taught but in the school of the lord as also because there was neuer yet found the man in whom these vertues might bee found in such sort as themselues haue described them Others haue gone yet farther and babled something of eternal life and of the coniunction of the soule of such as are vertuous with God But what Being ignorant of the true god and knowing as litle the way to come vnto him farther neuer so much as thinking vpon the resurrection of the body the same is hapned vnto them which S. Paul declared shewed theÌ„ in Athens Act 17.22 which he hereof writeth Ro. 1.21 10 As much may be said of them who bearing the name of christiaÌ„s are much abused some not coÌ„sidering aright of that which is in man I mean the Pelagians taking vtterly away the force of the supernatural grace of god as do yet at this day the Demi-pelagians who labor to agree fire water together that is to say grace with natural free wil merits Others falsifieng Iesus Christ either in that which concerneth his person or in that which pertaineth vnto his office of beeing our soueraign perpetuall and alone mediator all which howe faierly soeuer they bestirre themselues in seeking after a true repose and contentment shal notwithstanding neuer find it there 11 We must therefore come to the true Iesus Christ and to the true Christianisme according to that of Iesus Christ That this is eternal and euerlasting life to know the father to be this tru god him whom he hath sent Iesus christ himself Ioh. 17.3 who therefore crieth Ma. 11.28.29 That it is he in whoÌ„ we shall find rest it is he which easeth refresheth vs of our trauels heauy burdens for which cause he is called The Prince of peace Esay 9.6 bicause our peace is vpon him Esay 53.5 which now remaineth to bee seene and declared more particularly I say then that the conscience can neuer be surely safely appeazed vntill first al that which trobleth it be put forth coÌ„trariwise al that which may assure and settle it found to be in it All that which troubleth it is called in one word Sin putting a diuision separation between God man Esay 59.2 and what is sin Saint Iohn answereth that it is al that which is contrary to the lawe or the wil of god declared in his word 1. Ioh. 3.4 which may and must be referred vnto three points the first compreheÌ„deth al our thoughts words and actions disagreeing neuer so little from the will of god that is to say which agree not with the entire and perfect reuerence and duety which we owe vnto our God and to our neighbors the second point consisteth in the root froÌ„ whence al these stincking infected fruits do proceed I meane al that pollutioÌ„ most stincking filthines of maÌ„ both within without by reason wherof it is said that we are by nature the children of wrath Eph. 2.3 that we are carrions dead in our sins Ephes 2.1 and 5. that we cannot so much as thinke of those things which are of God 2. Cor. 3.5 that the wisedome of the flesh is enmity against God Rom. 8.7 nothing beeing left vnto vs but that which maketh vs altogether inexcusable Rom. 1.20 besides infinite moe the like sentences scattered throughout the whole scripture shewing that man without excepting any thing in him whatsoeuer is altogether subiect enthrawled to this corruption which we call original sinne which though it hath not abolished in vs the substance of the soul or of the body farder then that thereby the body is made subiect to corruption to return to dust powder for a time yet it hath chaunged the light of the vnderstanding into darcknesse the integrity vprightnes thereof into al wicked qualities and to speake in a word hath blotted out the Image of God which shined before in the first creation of man The third point lieth in this that beeing taken for reasonable creatures not only not to sin but which is more to conforme our whole life to the wil of God the rule of all righteousnesse wee find that this third point is wanting in vs with all the rest to wit the accomplishment of this obedience Now there is no one of these three points which bindeth vs not without al manner of reply to the contrary to eternall condemnation God the Creator beeing a reuenger of all sinne the wages of which sinne is death Rom. 6.23 who cannot suffer any manner of pollution be it neuer so litle 2. Cor. 6.14 who cannot nor wil not any way renounce his holinesse righteousnesse Now let men seeke how many remedies they will for these ineuitable miseries of man and they shall not finde them in any other thing whatsoeuer saue only in Christ alone For the question being here necessarily of bearing the burden of the wrath of God without being quelled pressed downe therewith this force and power can be attributed to no

comparison betwixt him and any creature and we must hold this generall sentence without exception that God will neuer giue either in whole or in part his honor vnto an other which doth fundamentally ouerthrowe all kind of Idolatries whatsoeuer As touching his humanity being distinctly and by it selfe considered he is called indeed sonne of man that is to say true maÌ„ in all and through all of like nature in substance of body and of soul with vs being in this respect extracted brought from Adam as Luke witnesseth in his genealogie Luk. 3.38 but as touching the qualities of the same nature otherwise qualified altogether then they who are not regenerated by the spirite betweene whom him there is no more agreeablenesse then betweene light and darcknesse 2. Cor. 6.14 And as touching theÌ„ which are changed renewed by his spirit there is truly a very great agreeablenesse and accord being guided and gouerned by the same spirite enlightening their vnderstanding Ephes 1.18 and creating in them both to will and to doe Phil. 2.13 to be followers of him Ephes 5.1 walking as hee hath walked 1. Ioh. 2.6 by reason of which conformity they are also called the children of God Ioh. 1.12 and light Ephes 5.8 but the inequality is very great first because he is the essential fountaine and spring of all grace in asmuch as hee is God Secondly because hee is as it were the channell and bason touching his humanity into which all graces in all perfection haue beene powred I mean out of his diuinity and Godhead into his humanity manhood to the end that all of vs might draw from thence euery one his measure Ioh. 1.16 and 1. Cor. 12.11 not that he hath the lesse for al this or that he hath one part we an other but that his plenteousnesse and aboundance ouerfloweth vpon vs without diminishing of any whit thereof in him 3 It remaineth we speake of his office of mediatorshippe whereupon we ought generally to note that the sonne of god beeing come in fleshe to purchase this spouse by the blood of himselfe he is so iealous of her that he caÌ„ neuer be brought to quit any one point of this amity and loue of his to an other nay he hath often taken her againe vnto him howe lewdly soeuer shee had behaued her selfe Ierem. 3.1 The better to vnderstand this and that in the quality of his mediatorship and of that which hee hath doone for his spouse he hath no companion we wil as the author of the epistle to the Hebrues doth referre the whole vnto three points namely to his dignity Royall his state Propheticall his Priesthood in respect of which three points wee may and ought truely to say that hee hath to speake properly no companion albeit hee hath as it were his officers and seruants with whom in certaine pointes and after a certaine sort he serueth himselfe In which thing many verie great and pernicious abuses are committed as we wil by gods helpe afterwardes declare Iesus Christ therefore is only king not only in that he is creator and gouernour of the worlde in soueraign degree with God his father with the holy ghost but specially King of a Kingdoome which is not of this woorlde concerning the conscience beeing spirituall and eternal in such sort that vnto him alone it appertaineth to commaund and to forbid Ioh. 13.13 to iudge and to absolue 1. Cor. 5.4 hauing the keies to open and to shut Apocalyps 3.7 So that neither hath it beene nor is nor maie bee lawfull at anie time for any besides no not for the Angels themselues to make a Law to binde the conscience nor to establish in any point concerning the substance thereof the gouernment of the Church The reason hereof is most iust and most euident Most iust because sith this gouernment surpasseth the order it selfe and nature of this woorlde there is none capable thereof but he which is true God and together also man endewed with a wisedome and power surpassing euen that of the Angels Most euident also because that if it bee forbidden to adde to or diminish anie thing from the commaundementes of this Lawe-giuer Deutr. 4.2 and 12.32 much more is it inhibited to make newe ordinances And therefore it is saide by Esay Who required these things at your handes Esay 1.12 And al the commaundementes of man in the matter of this spirituall kingdome are once for all declared to bee nullities Esay 29.13 Coloss 2.8 and 22. and 1. Cor. 7.23 As touching this point therefore let this stand for a sure ground and agreed vpon that Iesus Christ hath no companion in what sort soeuer in this kingdome and that he alone in this respect is King and Lorde of the vniuersall Church euen vnto the ends of the world for euer Psal 2.8 and 110. as it also behoued the writing set ouer his head on the Crosse should bear Pilate not knowing what he did how euer the Iewes were angry with it 4 Let vs come now to the 2. point which we called his state office of being a Prophet taking this appellation not strictly as being giuen to certaine personages to prophecy foretell such things as should come to passe touching our Lorde Iesus Christ the particular application of the threats promises of the law such as were the 15. Prophets whose writings we haue many others mentioned in the holy scriptures but taking this word of prophet generally for a declarer of the wil of god touching our saluation in which sense Iesus Christ is called the Prophet whom we must heare vnder paine of extermination Deut. 18.15 as the same is expounded Act. 3.22 Ioh. 1.18 I say then that as Iesus Christ alone is properly the foundation of the Church 1. Cor. 3.11 And by the Lord himselfe Esay 28.16 as it is also in him alone in whom the church was elected before the foundatioÌ„ of the world Ephe 1.4 so also it is he alone which hath beene ordained from euerlasting by the father to declare his wil vnto meÌ„ And that this is so behold S. Paul who witnesseth in expresse termes that it was he which guided the people in the desart 1 Cor. 10.9 as also it was he whose glory Esay saw Ioh. 1.41 In a word S. Peter speaking of the time it selfe of Noe saith that it was he that came then in spirit preached to the vnbeleeuers of that time 1. Pet. 3.19 finally it is hee which came in flesh to manifest the wil of the father to make the world altogither inexcusable Ioh. 15.22 18.37 yea so far as to bee called the minister of the circuÌ„cisioÌ„ Rom. 15.8 that is to say of the Iews 5 Let vs come vnto the state of his priesthood which consisteth in two points namely in the expiation of our sins in his intercession for vs towards God his father As touching this expiation we must first of al consider that this word importeth a ful

in such sort in this place that now nothing in this behalfe ought to seeme new and strange vnto vs as if we were yet yong infantes and babes in vnderstanding in steede of being ashamed not to be of the nomber of those of whom it is spoken in the fift to the Hebrues that they be exercised and practised in discerning betweene that which is good and that which is euill 3 Now for the vnderstanding of this book it is requisit we learne and knowe what moued the holy Ghost to chuse and prosecute so farre this similitude of marriadge the which is not as I sayde before if God would deal with rigour in examining euery poynt thereof without many great wantes and imperfections This was it therefore to speak in few wordes because there is not amongst men eyther in respect of the obligation a more sacred and diuine or in regarde of the effect a more strait and firme bond to bee founde then this of marriadge For in all other contracts and bargaines wherein one man is obliged and bound vnto the other the question poynt is only of the goods and possessions of this world and of such things as are without the persons which bargaine and contract together or if the matter be touching the body yet is not the obligation reciprocall wherin the one party is as much interessed as the other but may happily bee as far to the disaduantage of the one as the aduantage of the other as for the contract of marriage therein God himselfe as principall author so dealeth as that this bond continueth indissoluble if himselfe say not the word to the contrary and breake this bond either by death or by any other his ordinaunce And agayne the obligation or bond of both parties is so mutuall and reciprocall that neither of the parties is free and at his owne choyse and both of them become as it were one person by the coniunction of marriage Now which is more the effect thereof is rather diuine then humane to wit the generation and procreation of mankind For God by this contract vseth men as his instruments to do that which is properly belonging to himselfe to wit to the engendring of maÌ„kinde whereof his church is made and composed For albeit this ordinaunce of God Encrease and multiplie be extended generally to all the creatures comprising man also in the number of them yet notwithstanding as the creating of maÌ„ both touching the male and touching the female is other and different from that of the rest of the creatures euen so we must conclude that God hath led and conducted the race and succession of mankinde from the father to the sonne to his effect by a speciall and particular coniunction in wedlock specially ordayned and blessed by the inspiration of his holy spirit and calling vpon of his name The holy Ghost therefore minding to represent vnto vs that which in it selfe is incomprehensible not to be conceiued I mean that most streit spirituall bond of Iesus Christ with euery faythfull soule to the end to engender in the minds of the beleeuing the assembly and congregation of whom is called the church the knowledge of truth together with all other holy motions and operations thereby to quicken and giue life to euery one of the faithfull wholy and entirely and consequently to his whole church and congregation in the true life which lasteth for euer could not chuse a more proper similitude nor a more liuely patterne and modell thereof then this coniunction of marriadge And this is also the reason why the word of God which is receiued fructifieth by fayth is by Saynt Peter called The incorruptible seede Hereunto also tendeth that second generation New-byrth which is made by the spirit whereof our Lord Iesus Christ so largely treateth with Nicodemus Ioh. 3. which I will therefore declare vnto you and handle more at large because this secrete whereof I now speake is the ground and foundation of our saluation 4 Euery one of vs then is coÌ„strained to confesse that euery good thing commeth from God whether we consider the essence and being which all the creatures haue receiued of God or the diuerse qualities whereby they are mayntained Which thing is signified vnto vs by the Apostle Act. 17. when he saieth That in him we are we liue and haue our mouing as if God the Creatour did as I may so say insinuate himselfe within his creatures to declare vnto vs the better that diuine efficacie woorking of his which is in them opened displayed according to that measure and durance it pleaseth him although to speake properly his diuine essence bee neither within nor without the world but comprehendeth all it selfe being incomprehensible But there are two other manner of coniunctions yea rather vnions of God with man much different from that whereof I last spake and of an effect of greater consequence to wit first of all the vniting of the eternall sonne of God with a true body and true humane soul in the wombe of the blessed Virgin Mary by a personall vnion which to the Angels themselues is incomprehensible by which the word which is the sonne eternall and coessentiall with the father was made flesh Ioh. 1.14 in such sort that since this person which is called Iesus Christ Mat. 1.16 is true God and true man without any either seuering or confounding of the two natures which is that great secret wherof the Apostle speaketh 1. Tim. 3. And vpon this dependeth a third coniunction of our Immanuel with the beleeuing by the which euery faithfull person and so consequently the whole church which is composed of them is spiritually as it were married with Iesus Christ and made flesh of his flesh and bone of his bones Not that the body of Christ is really within our bodies or his soule within our soule which the truth and verity of his body and of his soule cannot suffer as neither any such coniunction appertaineth any whit at all to this mystery which is altogether spirituall and tending to a spirituall life but because that as in an humane body the soule being naturally ioyned thereunto quickneth and liueth all the members of the body if so they be knit and ioyned together according to the frame and building of the body so Iesus Christ as the spiritual bridegrome of his church by the and vertue of his holy spirit and by the meanes of his humane nature by the which he symbolizeth that is agreeth in one part with vs is so neare and so powerfully ioyned with vs by the meanes of fayth which apprehendeth him that he quickneth vs to life eternall working in our vnderstanding and wil to repaire in vs by little and little the image of God doone forth and defaced by sinne to make vs in the end perfit partakers of his glorious immortality in the later day vnto which the consummation perfiting of this holy spirituall marriage is reserued Hence it is

meete with it as indeede alas he met it with a mischiefe when Satan which remaining not in his first estate had made himselfe most fowle and most wicked discouered himselfe inough vnto him for such a one as he was and most worthy to be hated and reiected when in tempting of him he accused the creator of enuy and lying And behold here wherein Eue and after her Adam did faile inexcusably to wit that in steede of vsing that addresse and helpe which they had to know well enough and to hate this deceiuer they suffered themselues to be perswaded of him so enthralled and captiuated themselues with all their posterity in this corruption Rom. 7.14 which maketh that he is now most blinde and most bad together in louing and in hating 10 For if we examine the whole course and traine of the worlde what shall wee finde els but some deceiued in the difference betweene good and faire and euill and foule others wittingly louing that which is worthy of hatred and hating that which they ought to loue For example if the question bee touching that which directly concerneth the loue and seruice of God behold the superstitious and Idolaters so bewitched that not only they caÌ„not nor wil not know loue the truth but they stop their cares that they may not heare their eyes that they may not see and which more is they persecute it with fire and sword Behold on the other side the Atheists and mockers of all religion with which the whole world at this day stinketh the earth it selfe demaunding vengeance of God If we speake of the life of men towardes men and consider whereunto all apply and giue themselues great and small from morning to euening we shall finde that some burst with the plenty and abundance they haue and would sel paradise out of hand for a lickerous morsel others trauaile not to serue God by their life but only to maintaine this life fearing they should die for famine and will not stick so they may saue a farthing to loose their soul the word of their saluation others possesse not their goods but are possessed of theÌ„ in body in soul others welter and walowe like hogs in their wanton lustes others are insatiable in swallowing downe of honour to fil themselues with wind others giue themselues to ten thousand vanities as this wise king Salomon himselfe hath at large declared in his booke of the Preacher In a word see how by not louing and hating as they ought euery man departeth out of this life without knowing or without well thinking thereon what he came hither to do 11 You see theÌ„ what this euil is what is the original cause therof But what remedy is there To haue recourse vnto him which hath made vs who alone can make vs anew by the same power which is his holy spirite enlightening the eies of our vnderstanding Ephes 1.18 Act. 26.18 framing a clean heart within vs Psal 51.12 creating in vs both to will and to doe Phil. 2.13 in a woorde making vs from the head to the feete new creatures 2. Cor. 5.17 that is to say such as this spouse is set before vs here to bee which is at large described vnto vs by Ezechiel both in her first estate and condition and also in this whereunto she is exalted Ezech. 16. in such sort that rightly the Apostle calleth the Church the woorkemanshippe of God 1. Cor. 9.1 yea of him alone in respect of the effect 1. Cor. 3.7 and a woorke so long and so hard and difficult because of our rebellion that the spirite of God cannot as I may so say come to the end thereof but with time and by plucking vs vp as it were by a pully Which seeing it is so let vs consider what this perfect loue and charitie of ours ought to be towardes God and our neighbour the portraiture whereof is set down in the two tables of the Lawe and hath too in some sort beene knowen marked by a Painim saying in speaking of the mutuall frindship of men that true and perfect loue and frindship is shewn in this that the one desireth that which the other desireth and wil not that which the other wil not which is as much to say that hee loueth that which the other loueth and hateth that which the other hateth This is an excellent rule to direct our whole life by if we take the Lawe of God for the ground and foundation of that which wee ought to loue and to hate and by consequent presuppose that the will of the Bridegroome which is the head whose wil is declared in his Lawe giueth a Law vnto the wil of the spouse witnes that which we craue euery day in our praier saying Thy will be done 12 And to shew how necessary this patern is behold Iesus Christ that is to say the Bridegrome himself who being come into the world to coÌ„quer win this Bride to kisse hir as hir selfe desired with his own mouth being in coÌ„bate with him which held her froÌ„ him vttereth this strange speech Notwithstanding not that which I wil but which thou wilt Mat. 26.39 And what meaneth this Was there a strife and rebellion betweene the wil of Iesus Christ and the wil of God his Father None at all For were it so hee coulde not haue beene either God or so much as a good man much lesse our Sauiour as indeede and truth he is For as much then as the person of the father and of the holy Ghost and his are one and the same God his wil also is one the same wil with the father the holy ghost And in asmuch as he is man he had another wil as it were another nature but without all repugnancy notwithstanding against his diuine wil. Who is it theÌ„ which speaketh thus Iesus christ God maÌ„ but according to his humanity against which distinctly this combat was addressed because it was in it that he should make his combat and ouercome as it were himselfe in asmuch as he is God the iudge and reuenger of sinne in such sort that in one person alone he is assailed and assaulted and is alwaies conquerour And what caused him so to speak Not any rebellion of his humane wil against his diuine wil but only a diuersity proceeding from the apprehension of that most frightfull and most horrible feeling of the curse malediction of God against al the sinnes of the elect which he had vpon himselfe although he had no blemish at al in himselfe an apprehension notwithstanding entirely subiecting it selfe vnto the will of God and in euery point wel ordered and gouerned And if the Bridegroome speake thus beeing altogither perfect what must the Bride and spouse doe in whom this orderlinesse and good regiment of wil is scarcely begun 13 Behold therefore I say why this change by which it is giuen vnto this Bride to loue that which her Bridegroome loueth

thing signified sacramentallie ioyned vnited that is to say by a signification tending not onlie to represent and bring to our minde the thing signified but also to assure vs that that which was so signified to our external senses was certainly truly presented and giuen vnto euery faithful soule And this is the cause why the name effect of the thing signified are often attributed vnto the signe as wheÌ„ outward Baptisme is called the washing away of our sinnes Act. 22.16 which is properly belonging vnto the inwarde washing which is made by the holy Ghost 1. Pet. 3.2 and Mat. 3.11 as also the names of the body giuen for vs and of the bloode shedde for vs are attributed to the bread and wine of the holy Supper in the institution thereof So also in this place he that was signified in Salomons time by these holy perfumes namely Iesus Christ is called by the name of perfume and that in the plurall number for the reason which I shall tell you anon It is then the Bridegroome of the Church and of euery faithful soul of whose perfumes it is here spoken and not of any other according to that which is said of the Apostle that he is the body and substance of al the shadowes of the Law Colos 2.17 the perfections of whome beeing without measure and most excellent in the soueraigne degree are ment by these perfumes in the plural number 3 Now Iesus Christ being true God and true man this is a thing without all doubt that in respect of his diuinity he is the fountaine of all goodnesse and of whatsoeuer we can imagin perfect and complet wherewith all his creatures at the beginning were perfumed in asmuch as he engraued in them such testimonies of his goodnes and beuty But the question is here of a perfume communicated vnto his spouse by this sweete odour and smell and not vnto the worlde remaining in his vncleannesse and filthinesse And therefore wee will consider of these perfumes of Iesus Christ both in his diuinity and in his humanity iointly considered that we separate not and diuide his two natures as certaine heretikes called Nestorians haue taught but in such sort notwithstanding that wee knowe that these excellent smels proceeding froÌ„ the diuinity godhead are powred into the humanity and manhoode by which he is vnited ioyned vnto his church to make her as wel partaker of his gifts and graces as of his glory and life euerlasting And this is also the cause why the Apostle said not simply that Iesus Christ is the onely mediatour between God and man but also expressely named him Man not that he is not a mediatour also betweene the father and vs according to his diuine nature agreeable with that which was wel said by an auncient father that his diuinitie is not a mediatrix without his humanitie nor his humanitie without his diuinitie but because it is by the interuention of his humanity by the which hee ioyneth himselfe with vs that we ascend vp vnto God and to eternall life 1. Tim. 2.5 Heb. 2.14 The same then which is called by Saint Iohn the spirit which the sonne hath receiued without measure Ioh. 3.34 and which was represented by the doue in his Baptisme is that very same which the spouse meaneth here by these Perfumes as also Esay hath thereof spoken vsing the very same figure beeing as it were a commentator vpon this place Esay 61.1 4 Now in all sacraments there must necessarily bee some conuenience and correspondence betwixt the signe and the thing signified for which cause vnder the newe couenant the Lorde minding to signifie the spirituall washing of our sinnes and blots tooke the signe of Water and minding to shewe from whom we drawe eternal life chose bread and wine to signifie it The same must therefore bee found in this sacrament of Perfume Therefore wee must note first of all that as the receit and composition of this Perfume proceeded from God and not from men so the graces of which it is here spoken are in the humanity of Iesus Christ in asmuch as the sonne of God hath taken on him this humane nature of the substance of the virgin descended from Dauid and consequently from Adam in whom this nature of man was depriued of the image of god and made the bondslaue of sinne Rom. 7.14 but hee is borne according to the flesh without any sinne with his graces in as much as the corporal masse of his body was so taken from the substaunce issued from Adam that notwithstanding it was through the vertue of the holy Ghost that the body of Christ was formed thereof the power of the highest that is to say the holy Ghost hauing fully sanctified it to bee a most holy and sacred pallace and perpetuall dwelling place of his most holie soul endowed aboue euery other creature with al integrity perfection especially that this humanitie should become the true and perpetual temple of the person of the eternal and onely sonne of God his father from the time it was conceiued in the womb of the Virgin to the end that Iesus Christ might become true God and true man man I say most righteous and iust and the holy of holies 5 Secondly as the mixtures of the diuine receit of this legal perfume were earthly creatures of themselues so by these gifts and graces of which the humanity is the subiect and whereof the spouse speaketh in this place we must vnderstand not that which is essentiall in the diuinity of Iesus Christ in which thing the Eutychians abuse and deceiue themselues but the qualities created by this diuinitie in the humanitie of Iesus Christ of whom wee which are his members coulde not otherwise draw them by any maner of participation Ephes 2.21 These things are verie high I confesse and surpasse al natural knowledge Ephes 5.32 but hauing heard God spoken of so long in this Church we should and ought to haue our senses vsed practised in them Heb. 5.14 When we say therfore that God is wise righteous good wee speake according vnto the capacity and conceit of our vnderstanding but to speake more properly and to come more nearer his nature wee must saie that he is wisedome righteousnesse goodnes it selfe yea essentially that is to say considered in his owne essence and being and not that he is so or so affected to be such or such as it is said of the creatures But by these perfumes wee wil vnderstand the effectes and operations of these perfections of the diuinity poured vpon the head of our great perpetuall Aaron according as it is spoken Psal 133. 6 Thirdly the better to vnderstand the conuenience and correspondence of the signe and of this thing signified we must consider wherefore these graces with which the diuinity perfumed his humanity are called perfumes It is therefore to shew vs first of al that as a good perfume hindereth chaseth away the stench of any thing

creature without it be made as strong yea as I may so say more strong then God as was figured in the wrastling of Iacob And whereas the Angels themselues which remained in their first estate Ioh. 8.44 could not bear this burden without being ruined ouerwhelmed therewith that without any rising vp again Iud. 6. 2. Pet. 2.4 how could men being but men and borne detestable sinners sustain such a waight For want of which force eternall fire is prepared for euer for the diuell the wicked that is to say for al them which are out of Iesus Christ being a thing vtterly vnpossible for theÌ„ to sound the depth of the infinit malediction of God who is infinit To whom then shall we haue our recourse To him who causeth such as be his to rest safely surely at noone to him I say who being the eternal sonne of god hath taken vpon him the form of a seruant to be wholy fully our righteousnes sanctification and redemption conceiued and borne of a virgine according vnto the flesh without sin or spot at all to the end that by his naturall and perfect integrity our originall pollution and vncleannesse should be couered being made a woorthy priest without spot or blame and an entire perfect oblation sacrifice for vs bearing our sins vpoÌ„ the Crosse in his own body 1. Pet. 2.24 that is to say hauing suffered in his body and in his soul with all rigor and seuerity al the paines due vnto al the sinnes of all the elect of God from the beginning of the worlde vntill the end thereof For which cause Esay witnesseth that our chastisement was laid vpon him Esay 53.5 and 6. c. yea so farre as to bee made a curse for vs Gal. 3.13 to the end that wee might bee made blessed in him before God There remaineth the remedie of the third mischiefe I meane for defaulte of the obedience which should bee found in vs not onely to escape euerlasting death by the meanes which wee haue before saide but also insteed thereof to obtaine the crowne of righteousnesse This is then againe in Iesus Christ alone that wee finde this full and perfect obedience opposed to the imperfection euen of them which are most iust and holy It is he alone who hath clothed himselfe with our nature subiected to the Lawe to deliuer those which are culpable from the transgression thereof Gal. 4.4 being fully obedient vnto God his father according to the first table of the Lawe vnto death euen to the death of the Crosse And touching the second table hee hath also giuen himselfe to death for his enimies Rom. 5.8 yea hauing loued vs aboue the commandement of the law namely not as much as himselfe but more then himselfe to the end that truely first of all wee should be exempted from al condeÌ„natioÌ„ being vnited coupled with him Rom. 8.1 then which more is be found adorned bewtified with his true and perfect righteousnesse Phil. 3.9 to haue a part in the life eternall And al this of his mere gift only grace mercy not for any merit or any worthinesse found in vs neither before nor after the coÌ„munication of the gift of his grace with vs be it whether we consider what moued the father to giue vs his son or whether wee respect what moued Iesus Christ to giue himselfe for vs or whether we regard the mean by which we are made partakers of Iesus christ of his graces I meane our conuersion by faith which are all the free gifts of god Ie. 31.18 2. Tim. 2.25 Ioh. 6.44 Eph. 2.8 according also vnto that goodly precious general sentence of S. Paul What hast thou which thou hast not receiued 1. Cor. 4.7 12 It is not therefore but vpon great reason that the spouse here protesteth that it is in her Bridegroom that we must seek after this true repose and rest this true peace which the world cannot giue Ioh. 14.27 especially at noone that is in the most grieuous tentations and afflictions of all sortes according to that of the Apostle Rom. 5.3 that we glory our selues euen in oppressions as being the pledges of our conformitie with our head Rom. 8.17 in such sort that he protesteth proposing himselfe for an example vnto vs that he will not glory but in his sufferings for Iesus Christ Gal. 6.14 this being also one of the greatest giftes of god Phil. 1.29 This notwithstanding belongeth properly to the persecutions which happeÌ„ vnto vs for righteousnesse sake according to the aduertisement of Iesus Christ that then we haue especial occasion of reioicing Mat. 5.12 But what if by the iust chastisement of God wee be set abroad without couert at noon Euen theÌ„ also being in the middest of this parching we shall find refreshing rest in him according to the doctrine of Saint Paul 2. Cor. 6.9 that which is taught vs Heb. 12.6 acknowledging thereby that it is then that god presenteth himselfe vnto vs as a good father vnto his own children seeing that there is no good father which somtimes punisheth not his children as it is written in the 23. Psalm According to this holy doctrine c. THE NINTH 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 seuenth verse For why should I bee to the flockes of thy companions as one that should hide herselfe 1 The honor of the Bride toucheth the Bridegroome 2 In what sense Christ maie bee said to haue companions 3 The Bridegroome can suffer no companion in the loue which he beareth his bride nor in the maiesty of his kingdome 4 Nor in his propheticall dignitie 5 Nor in his priesthood touching the redemption of his spouse 6 An aunswere to the obiections made against his kindgome 7 Whether the Church may impose Lawes to mens consciences WE haue before vnderstood the ardent feruent praier of the Church beeing driuen out of her vineyard requesting her bridegroome and pastor that she may draw near him to be restored again into her possession whereunto shee now addeth a reason alleadging what a maruelous incoÌ„uenieÌ„ce would happen to her if she should be denied her request to wit that by this means she should remaine as it were vtterly forlorne and vndoone which thing would be no lesse dishonorable vnto her Bridegroome then if an husband should abondon and giue ouer his wife vnto his companions 2 Nowe for the better vnderstanding of what waight this reason is wee must knowe what these companions are with their flockes For may it be said that Iesus Christ hath any coÌ„panions No if we speake properly which thing must be particularly handled that we fall not into most great and dangerous errors We haue therefore to consider in our Lord Iesus Christ two principall points namely his person and his office of mediation As touching his diuinity there is no

consciences but doth indeede signifie and represent vnto our outward senses that which washeth awaie our sinnes which sanctifieth vs beeing apprehended and receiued by faith I meane the spiritual and inuisible sprinkling of the blood of Iesus Christ 1. Pet. 1.2 and 3.21 So likewise in the Supper of the lord that which we see touch eate and drink is not that which feedeth and nourisheth vs vnto eternal life but that verily which is sacramentallie represented vnto our spirit and vnto our faith by the bread and wine namelie the bodie which was deliuered for vs and the blood which was shed for vs briefly Iesus christ whole and entire true God and true man from whom beeing spiritually applied vnto our soule by the vertue of the holie Ghost by means of our faith we draw remission of our sinnes encrease of our sanctification and finally the iuyce of eternall life both for our soule and also for our bodie And therefore when in the old â—estament the appeasing of the wrath of God is attributed vnto the sacrifices as also in the writinges of the Apostles these woords of washing and of communicating of the bodie and of the bloode of the Lord and of putting on of Iesus Christ are attributed and giuen vnto the visible and corporal signes this is not to yeeld vnto the signes that which is incommunicably proper belonging vnto the thing signified for we know that water washeth not the soule that the soule neither eateth nor drinketh but this is to shew the difference between these things considered in the common vsage of this life and the self same things considered as sacraments that is to saie as visible signes of that which the Lord there giueth vs and which hee worketh inuisibly in our soule if the fault be not in our selues that is to say if in steede of receiuing by faith we reiect them not by our incredulity 9 What is then the spike-nard whereof the spouse speaketh in this place and the smel whereof is most liking and acceptable vnto the Bridegroome It is first an humble and contrite hart Psal 51.17 It is faith and an holy assuraunce in the grace and mercie of God by Iesus Christ alone without which it is impossible to please God Heb. 11.6 It is true charity which we vse towardes our neighbors Phil. 4.18 It is the sacrifice of giuing of thanks Col. 3.16 Gen. 8.21 In a woorde it is truly the whole life of a christian in which we seeke according vnto the measure of the spirite to please him in all things Col. 1.10 consecrating vnto him both our bodies and mindes in all our actions Rom. 12.1 and as a sweete smelling sauour vnto the Lord euerie one following his vocation 2. Cor. 2.15 Loe this is this is the odour and perfume which we must bring vnto this banquet which is also signified by the marriage garment Mat. 22.11 on paine of beeing cast handes and feete bound into vtward darknesse where there shall be weeping and gnashing of teeth 10 These things being well considered what may I say or hope for of theÌ„ who appeare at this holy banquet at the sound of the bell and in the meane time come and depart alas not with this spike-nard but coÌ„trariwise with al maner of stinkingnesse and infection who are the cause that in steede that the world should be drawen to glorifie God seeing the fruits of his spirit in them as they bee described by the Apostle Gal. 5.22 men become stincking before God and man beeing the cause that his holy name which is called vpon of vs is blasphemed among the vnbeleeuing Rom. 2.24 I pray you who woulde not be put out of all patience that hauing called any one vnto his table the person so inuited should present himselfe before him with some vile sluttish filthines in a dish or in his hands And what other thing do they before God who in steede of a contrite humble heart crying with Dauid Create in me a new hart Psal 51.10 and with the poore Publicane Luk. 18.10 God be appeased towardes me poore sinner bring him an heart full of adulterie fornication pride an heart committing Idolatrie with the goods of this world empoisoning the beholders with wanton lookes and all manner of wicked examples full of enmitie debate wrath anger despite quarelling diuision and partiality of enuy drunkennesse and gluttony and other infamous and shameful filthines which is yet too too rife in the middest of them for whom god prepareth this banquet Now therefore in the name of God wee say vnto you we cry vnto you wee pray you wee exhort you bee yee reconciled vnto God amend your liues mortifie your members vpon the earth thinke not to deceiue God bring forth fruites worthy of repentance for the axe is alreadie laid vnto the roote of the tree and euerie dry rotten tree shalbe hewed downe cast into the fire 11 But let vs take heed of Satan my brethren aswel on the right hand as on the left being armed on the one side on th'other 2. Cor. 6.7 for the breach is made on both sides and if it bee not ramperd vp we cannot but be surprised and destroied Being assaulted on the left hand by our naturall lusts and concupiscences that if we giue grounde the fire can no sooner take the powder of the Canon but al wil down without resistance For as the water goeth naturally downward without any driuing so fareth it with vs by reason of our corruption in such sort that the most regenerat can hardly resist the least assaults This thing requireth no proofe For those who are best disposed doe know by euery daies experience that they neede a wrench and pully to drawe them to think well much more to doe well Thus you see the mighty assault of Satan which wee must withstand by which hee laboureth to induce vs not to care for being garnished and prouided of the spikenard as if wee had the mercie of God in our sleeue and as if euerlasting life were prepared for mockers and hart hardned miscreants who say Let vs sin that mercy may abound Rom. 6.1 vnder pretence of the great mercie and fauor which God hath shewed vnto whom it pleased him 12 The other assault is no lesse easie vnto our aduersarie ayding himselfe with our owne disposition by which we are naturally giuen to an opinion and ouer-weening of ourselues especially when it is made against them who haue receiued some speciall graces of God either within or without his church So we see the best wittes to come to nothing or to become the most hurtfull of all others as al histories aswel sacred as profane contain most heauy examples therof we yet see it come to passe in our time But aboue al the rest from wheÌ„ce is proceeded this most false most wicked and most diuelish doctrine of merites and satisfactions but from this cursed opinion that our nature such as it is at this day is somthing worth

sow to plant to water the field into which they are sent in asmuch as they preach the word administer the sacramentall signes but who is it that disposeth and fitteth the land which of it selfe is barraine and stony to receiue the seede Who maketh it to grow to bud forth to florish to beare fruite The onelie sonne of righteousnesse the onely appointed Prince and Sauiour to giue repentaunce and remission of sinnes vnto his Israel Act. 5.31 What is then the vse of the word To signifie vnto the soule of man by the eares that wherefore the woords are in euery language and toung ordained and nothing else in such wise that in respect of them who haue not the vnderstanding of the toung in which a man speaketh and of them which well vnderstand the toung but haue not receiued of God the capacity of vnderstanding to discerne and like of that which soundeth in their eares this word hath no more efficacie of working vnto saluation then if one should speake vnto a deade man And the sacramentes what vertue haue they To represent vnto the eies that which the sacramentall promise saith vnto the eares and nothing else What doth then the water of Baptisme doe in the administration thereof It testifieth vnto the eies and other the senses of him which is Baptised being come vnto age that as the common water washeth away the filth and vncleannesse of the bodie so Iesus Christ hath by his death and passion washed awaie and done forth al our sinnes and purified and clensed vs from our corruption to glorifie vs one day in life eternal This is it I saie which it testifieth and witnesseth vnto vs not that it caÌ„ cause any thing to be perfourmed in vs vnto farther sanctification or produce anie thing in vs in that behalfe as beeing therfore called sacred holy not that it hath anie more puritie or holinesse in it selfe then common water but onelie because it is appointed and dedicated vnto this holie vse to be an holy heauenlie and spirituall testimonie of our sanctification by the ordinance of God The like is to bee said of the sacramentall signes of the holy Supper of the Lorde to wit that the bread and the wine are holy and sacred testimonies ordained of God to witnes vnto our eies things inuisible and such as are effectuated and wrought in vs by the onelie working and power of the holie Ghost namely that as receiuing bread and wine corporally for the norishment of the bodie and mainteinance of this corporall life so embracing by faith our Lord Iesus Christ true God and true man he is made ours and wee are made his most nearely and straitly by a spiritual communication which we haue with him and by the true iuyce of spirituall and eternall life and nourishment which we draw from him to the end to liue eternallie in bodie and soule with him when this blessed and happie daie shall come I saie therefore againe that to attribute anie inwarde vertue and power vnto the woords though the wordes be such as are ordained by God and pronounced in his name semblaby to attribute anie vertue vnto the administratours of the woorde or of the sacramentes yea farther to attribute anie spiritual force of woorking vnto the sacramental signes is a most open and detestable not onelie superstition but also Idolatrie 5 To come now vnto the speach of our spouse knowing this she desireth both hands that is to saie the power and vertue of her Bridegroom to make that wine and those Apples profitable to her and by this meanes to cause her spirits to come againe vnto her Secondlie shee therefore desireth this because shee knoweth that if the second grace accompanie not the first and the third the second and so on vnto the end nothing would bee perfected and effected in vs and we would incontinentlie vomit vp againe the meate and drinke wee receiued with how good an appetite so euer wee first sauoured and ate it and so our latter estate and condition should bee worse then the first and from sounding wee should fall into an vtter fainting and giuing vp the ghost And therefore if we wil be this true Church there is no thinking of our selues proper and able men straight way when we haue receiued a little and so content our selues with that measure of faith we haue though we had an huÌ„dred thousand times more then wee haue but we must haue a perpetual appetite desiring that which wee haue alreadie to the end it may be stil continued encreased in vs crauing of God new strength and that it would please him not to lead vs into tentation but continue to sustaine and hold vp with one hand our weake and heauie head embracing with the other hand our hart and our wil altogither fainting and languishing naie for the most part of time rebelling against him to the end that beeing fortified in all the faculties and actions of the bodie and soule and so strengthened throughlie in bodie and soule wee may end our course happilie and receiue the crowne which he hath prepared for vs. 6 It followeth now to see how the spouse being by means of that wine and those apples come vnto herselfe is in this place proposed vnto vs as it were in a deepe rest not of a sleep which would bereaue her of al manner of feeling of that good which she receiueth in this feast as we see how that natural sleepe is no other vnto vs theÌ„ the Image of death hindring the actions of al our senses albeit that God hath ordained it for the refreshing and strengthening of our poore bodie which hath need of this comfort and would not otherwise be able to indure continue in his daily trauell But we must vnderstand by this sleepe of the spouse that happy repose and contentment which euerie faithful soule enioieth being sequestred from all earthly cogitations and thoughts to be occupied onely in the good digesting of that which it hath eateÌ„ in this feast to be thereby nourished that is to say of that which shee hath learned and receiued in the Church of the Lorde hearing his woorde and receiuing his sacraments euen as after corporall repast a man quitting and laying aside all his corporal actions setteth himselfe to sleep to digest that which he hath eaten and dronken thereby to be preserued susteined This repose theÌ„ is nothing els but that meditation whereof it is spoken Psal 1.2 and Psal 16.17 And elsewhere in many other places whereof we haue excellent examples in the Canticles or songs of Samuels mother 1. Sam. 2.1 and of Dauid 2. Sam. 7.18 of Zacharie of the virgin Mary of Simeon Luk. 1. and 2. For so farre is it that this sleepe causeth the saints to loose their speech that contrariwise it is it which openeth their mouth not to talke as in a dreame but to speake as being rauished into heauen This is it which we see happened vnto Saint Peter

that in this life which the Apostle Saint Paul 1. Cor. 15.45 maketh to consist of a liuing soul man had receiued neither hurt nor chaunge but had beene maintained and continued therein so long as it had pleased God But man hauing so wretchedlie and carelesly offended God did most iustlie enthrall and make himselfe subiect vnto death Rom. 5.12 and thereupon haue entred all the disorders and confusions by which death hath beene caused aswel within men as without among the which wee are to account among the principal causes the chaunging of the seasons through which there happen these coldes and heates moistures and droughs which are as it were so manie preachers of the sinnes of man and so manie executioners of the iust condemnation of him This notwithstanding it is a marueilous naie an infinite grace fauor that the Lord hath so ruled this vnrulinesse so ordered this disorder signified by Moses where hee saith that God beeing prouoked by the sinne of man cursed the earth Gen. 3.17 that for all this the woorld is maintained and continued by a reciprocal and enterchangeable succession of foure seasons which is reckoned vp for a speciall fauour vnto mankind after the deluge Gen. 8.22 the sharpnes of the winter being bounded with the sweete and gracious spring-time as if death were chased away by life the parching heat deaded by the teÌ„perature of the autumn-time according as the sunne accompanied with light and with heat commeth near or goeth farther from vs a work of God maruailouslie nay infinitly admirable 2 Now if this visible woorlde and which tendeth vnto his ende and terme bee subiect to such varieties of years seasons moneths and daies the other worlde which is spirituall albeit it tend vnto immortality is yet more turning wheeling not on two stars which the Astronomers call Poles but vpon the wheele of Gods prouidence conducting this other woorld by the springs of a motion altogether secret and vnknowen vnto vs except it be so far as it please God to make vs more particularlie to knowe and perceiue them I vnderstand by this other world him whose sinnes are taken awaie by the Lambe Ioh. 1.29 him for whom the father gaue his sonne Ioh. 3.16 and who is opposed vnto him for whom Iesus Christ saith that hee praieth not Ioh. 17.9 and from whom also wee are seuered Ioh. 17.16 In a worde it is the Church that is here spoken of and which hath so long as it continueth here belowe her spring-time and her sommer her autumne her winter not ruled by the course of the starres but as I haue said by a speciall motion of him who hath made the heauens and the earth to beginne and ende where and how far and in what sort it pleaseth God Neither is it therefore to bee said that the Church beeing composed of men passeth not through the colde and heat of this lower and elementarie world and by the effectes which follow thereof as are barrennes famines plagues and other inconueniences nay that sometimes it suffereth not in these things more then others as this argument is handled at large Ps 73. yet notwithstanding this naturall disposition of seasons is not it whereby wee must iudge the seasons of the Church because her spring time is often in the greatest and sharpest winter of others and contrariwise that which is the spring-time to others is vnto her the most rough and tempestuous winter For shee hath her sunne by her selfe the approching whereof with a milde and quickning heate not parching or scorching bringeth her alwaies a most pleasant spring-time for her better sowing budding florishing afterward a teÌ„perat suÌ„mer for the bringing forth of her fruit after that a goodlie autumn to gather it in his ripenesse finally a good winter for the enioying thereof and preparing of another seede Contrariwise when this sunne withdraweth it selfe or distributeth not the influence of his light and heate as the necessities require there are no good times of sowing or of haruest or of vintage but a general barrainnes and mortal famine in a word a perpetual winter that a man cannot see so much as one greene leafe though all the woorlde besides bee in great good health and tranquillitie with plentie and abundance of al dainties and delicacies This sunne is this Bridegroome that sunne of righteousnesse who carrieth health vpon his wings Malac. 4.2 that braunch of light or daie-spring from on high Zach. 3.8 Luke 1.78 lightenning them whom hee found in the shadow of death Esai 9.2 and shining on his Ierusalem Esaie 60.1.2 And because that this is by the order which he hath established that this world of his is gouerned I meane by the sincere preaching of his word and the administration of his sacramentes accompanied with the efficacie of his holie spirite according as the sunne drawing neare or going farther off appeareth vnto the worlde we must necessarilie conclude that according as this holie ministerie hath his force or is depriued of it whether it be for a time eclypsed or whether it cast forth his beams mightily but meÌ„ loue darknes stil more then this light in such sort that litle effect thereof appeareth it is vpon this diuersitie and difference wee must iudge of the good and faire weather or of the il and hard time of the Church not according vnto the outward either prosperitie or aduersitie of this worlde belowe Notwithstanding when it so pleaseth God the sunne of the Church and the sunne of this world meet to cherish it in al kind of sortes as sometimes on the contrarie both of them are withdrawen together to bring on it a marueilous rough and as it were a deadlie winter 3 Examples hereof are sowen throughout the sacred histories and appeare yet most clearly in our time but I wil content my selfe with the allegation of a few notable examples vnto the which Salomon himselfe might seem to haue had an especiall regard I say then that if euer the Church enioyed a goodly and faire time of weather it was vnder Iosua and the gouernours of that time the people beeing planted together with the seruice of God most triumphantly in the land of promise as appeareth by that which is written in Iosu 24.35 Afterwarde for al the time of the Iudges vntill Samuel if it had one faire day it had an whole yeare of stormy weather and tempestes And what a witnter was that time in the which the Arke of the couenant was taken captiue Silo ruined briefly all brought into an vtter confusion God draue away afterwarde this storme of fowle weather by his Samuel who also reformed the schooles of the Prophets But this sun-shine was scarcely appeared when horrible darckenesse was brought in by Saul the Priests themselues beeing massacred sorcerers and southsaiers set vp and restored and the people exposed to ignominie among their enimies beeing as a body without an head vntill that Dauid not without grieuous rough stormes being made king by

sowed and encreased her filthy manners in al the quarters of the world others of which sort are these masse-mungers coÌ„fessors graund amners make open profession of being baudes stewards of the house clearks of the kitchin yeomen of the horse to haue a soupe at their maisters broth brewes In the meane time the poore vicars must trudge about and watch that is to saie must barke bay daie and night at the parchment and make sale of their merchandize for the quick and the dead which they haue taken to farme to sel againe as well as they maie to bee sauers themselues how euer the poore sheepe paie for it to him that offereth most and out-biddeth the rest paying the woorld againe with Christmas-carols and prouiding especially for this that no other wolue catch their sheepe And thus you see howe the Lords sheepefolde is guided by them who cal themselues the chiefe pillers of the Catholique Church and maintainers of diuine seruice For which thinges I report me to that which heauen and the verie conscience of euery one which hath any at al can witnes to iudge whether I slaunder them in speaking thus of them or no. Others are after another sort disguized all of them hauing this one thing in common that they are nothing lesse theÌ„ that they appear without for to be I mean true Pastors but deceiue after diuerse sortes both themselues and others Some make nothing else but a mockerie of them who make reckoning of them beeing no other within then meere Atheists others are poor superstitious ones abused abusing others thinking to appease the fire of the wrath of god by their inuentions deuotions sparing neither body nor soul which they torment not of whom the Apostle speaketh Coloss 2.22.23 And this is properly of those two last sorts of gardiens that the spouse here speaketh whom a man shal find to busie from mattins to vespers a muÌ„bling their crucifixe besides their ordinarie deuotions some of them of a meere hypocrisie others of zeale without knowledge albeit when there is any question of persecuting the Church we maie then truely saie that there is neuer a one of these asleep but they al forget for a time their ordinarie traine altogether to catch and entrap as many seely sheepe as seeke to flie and escape their talants as did the great councel of Ierusalem who watched al night long to take Iesus Christ and to frame his enditement when Saint Peter himself and his companions could not keepe themselues waking This is not al then to watch for the Diuel watcheth also as do they also whom he setteth a worke But wee must keepe watch and ward to a good end for they are of al others the most daungerous who are most diligent and expert men to doe euil 2 But let vs leaue these merchandizers of soules and such as make trafique of poore seely consciences and come wee now vnto that which the spouse here saith Which is in summe thus much that beeing past a little this watch shee found her beloued whom shee neuer left vntill shee had brought him home to her mothers house yea to her mothers owne chamber whereupon we are to reiterate that which we haue aboue already noted namely that when the Lord maketh vs to seeke him by recoiling as it were and drawing backe from vs hee doth it not therefore that hee would frustrate that desire which he first formed in the hearts of such as are his but because hee would by that meanes sharpen their diligence and cause vs to esteeme so much the more of him when wee haue found him beeing an ordinarie thing with men to contemne that which they came light by whereof we haue stil daily experience For if himselfe seeketh after the sheepe which is straied Psal 119.176 Luk. 15.4 if he ran after Adam when Adam fled Gen. 3.9 if hee cause himselfe to bee found of them which seeke him not Esai 65. how will he neglect the perseuerance of them who seeke after him 3 What excuse then shal our temporizers at this day haue who albeit they be in their consciences coÌ„uicted expect notwithstanding some of them the resolution and determination of a general councel to bee resolued others some assurance of peace before they wil shew themselues and returne vnto the flock But if the doore bee shut in the meane time who wil open it Mat. 25.10 Esa 22.2 If the time which serued to finde him be lost who wil assure vs we shal find him againe Matth. 25.10 Ioh. 12.10 Esai 55.6 But saie these kindes of people some I am no cleark Desire therefore and labour to be one For why hath God bestowed a reasonable soule vnderstanding vpoÌ„ thee Come thou therefore vnto him who hath made the eies who giueth eies vnto theÌ„ which haue none Psa 140.8 know that thou art blind thou hast already receiued a good beginning of light Ioh. 9.39 Others saie they caÌ„not tel what to do there are so manie contrarie opinions among the Doctors and teachers themselues The like mought they haue said who followed Iesus Christ when the people were diuided into Pharisees Sadduces Essenians Nazarites Herodians Samaritanes What must we do then That which the spouse here teacheth vs. We must take a good and holy courage vnto vs and goe farther For in the end we shal meete with Iesus Christ But wil he descend visible from heauen to make himselfe to be seene No for hee hath alreadie descended and hath withdrawen himselfe vp againe into heauen vntill the latter daie in respect of his corporall presence yet notwithstanding hee continueth with his by his quickening power to the end and consummation of the world But where is he in a word Verily there whither he sendeth vs namely in his scriptures as wee declared at large the last Thursdaie which aunswere Abraham also made vnto that rich damned wretch Luk. 16.29 And we must trulie confesse that we haue herein a great aduantage aboue this spouse considering the time when she spake thus the light of the Scriptures or writings of the Apostles being farre greater without comparison then that of the Prophets as is most amply set downe vnto vs and declared in the Epistle to the Hebrewes and by the similitude of the body and of the shadowe which the Apostle vseth Coloss 2.17 But they reply again say euerie one we heare dispute alleageth the Scriptures for himselfe what shall we then doe hereupon Mary first looke diligently vnto this whether it be true that euerie one alleageth the Scriptures For if I should say that a great number of lies forgeries may be found in the writings of our aduersaries alleaging most falsely for Scripture that which is no more found in anie booke of the Bible then Paradise is in Hell I should not lie at all Secondly we must note that they are no lesse false-saiers then the rest who for proofe of their doctrine alleage any other testimonies ouer and besides

the law into a christian church which succeeded it according vnto this maner of speaking the church of our time hath for her Mother the church which we cal Primitiue What is it then which this spouse considered as it were in the time of Dauid meant to say and to teach vs in this place Namely this that after those troubles disorders which happened so many times in the time of the Iudges of Saul shee hath as it were found her bridegroome is most happily retired with him vnto her mothers house that is to say hath now the full knowledge and enioying of her Bridegroome by conforming herselfe vnto the true auncient Church of the Patriarcks ruled ordered afterward by the Lawe and which engendered her vnto the Lord. For it is in the church of God that this Bridegroome doth raigne that we enioy his graces and blessings the greatest part of the worlde remaining vnder the tyranny of him who is called the Prince of darcknes cursednes 8 Let our aduersaries theÌ„ gainsaiers reproch vs no longer that we attribute nothing vnto the church For coÌ„trariwise we auow protest that the Apostolick church is our mother in the which the holy ghost hath in his time begotteÌ„ vs nursed vs as he yet nourisheth vs. The controuersie then between them and vs lieth not in this point whether there be any saluation without the Church and whether the Church bee our mother in whose chamber we must liue and abide as her true children for hereof wee make no doubt But this is the whole controuersie namelie whether they be the true Church or rather the clean contrary a false strumpet which hath driuen the true mother out of dores into the deserts and bereaued her of her children which shee demaundeth of her againe and which this true spouses Bridegroome maketh her to restore and deliuer euery day 9 But yet there ariseth one naie two difficulties more vpon this matter For first if this Bridegrome be found no where but in his Church and this Church is our mother how can it be that this spouse found him without For how may it bee saide that she brought him in into this house if he were ther already and that she found him there The answere is that it is true indeed that this Bridegroome dwelleth that is to say declareth his vertue and healthful power in this house But it followeth not thereupon that he goeth not foorth as I may say vntil hee find his children euen in the bosom of this back-sliding whore as in our time he hath fetched them and yet fetcheth them euery day out of these sinckes of monasteries to bring them into his house So hee went out of Ierusalem and sent into the East and West to cal vs to make vs to draw near vnto him vs I saie which were poore Gentiles and nothing lesse then his people to bring vs into his admirable light Ephes 12.12 And thus you see how this spouse found her Bridegroome abroad from whom she was as we haue most amply declared before straied aside and wandered 10 The other difficulty ariseth vpon this manner of speach that the spouse caused her Bridgroom to enter into her mothers house seeing on the contrarie side it is the Bridegrome who seeketh after vs and findeth vs and bringeth vs in into his house This is most true and we must doe God this honor to confesse that it is he who according vnto his infinite goodnesse as he hath destinated vs vnto saluation in his sonne before the foundation of the woorlde so doth he in his time preuent vs seeking after vs al when we are straied finding vs when wee are fled from him and bringing vs into his house which is also the dwelling place and habitation of our good and holy Mother But this is after such a manner notwithstanding that wee are not all this while like blockes and tronckes which a man findeth carrieth whither he wil without anie feeling or motion in themselues God then seeketh after vs forming in vs the desire to seeke after him he findeth vs giuing vs the meanes the power to find him we take hold of him and embrace him meeting with him bicause he createth in vs the faith which taketh hold of him he bringeth vs into the house of our mother bestowing on vs the grace of desiring to ioine our selues vnto the company of the true church neuer to stir or depart from it These two things then agree very wel together prouided that we adde this that as God produceth in vs natural effectes by natural causes which he hath created in vs so if the question bee of these graces which are meerely supernaturall seeing fleshe and bloode reueale not these thinges vnto vs Matth. 16.17 naie our naturall wisedome is enmitte vnto God Rom. 8 wee must voutch and confesse that the puritie of vnderstanding and vprightnesse of will are the meere free giftes and graces of him who enlighteneth the eyes of our vnderstanding Ephesi 1.8 and createth in vs both to will and to doe Philip. 2.13 So that if this proposition and sentence bee true when wee speake of the creation of the woorlde that it made not it selfe and that a dead bodie raiseth not himselfe so is it as true the question being of the light of the soule be it in the vnderstanding or vprightnes of wil that we are truely the woorkmanship of God by his meere and only grace Ephes 2.1.5.10 11 There remaineth yet one point more to be handled touching this place namely concerning that which is here saide both of the house as also of the chamber of this mother a thing which ought to bee well and throughly weighed of them who despise the holy publicke assemblie established from al time by the Lorde in his Church and without the which as I maie so saie the Church which is as much to say as an assembly called together out of the woorld is no Church as a flocke hath no apparant forme of a flock if the sheep remaine scattered one from another I speak here of the contemners of congregations and assemblies as we haue among vs Sundaie and Thursday Christians naie some from Communion to Communion others which make no reckoning at al of them wicked wretches and vtterly inexcuseable before God and before men There are others and too too manie some of them making no conscience to betake themselues into the midst of Idolaters following herein Lots fault others who neuer come forth being repreheÌ„ded accused for not giuing testimonie of their Christianity insteed of confessing their weaknes and infirmity or their distrust and couetousnes beare themselues in hand they doe wel enough in reading at home in their house praying a part by theÌ„selues But the Apostle exhorteth them in another laÌ„guage forsake not saith he our assembly as the manner of some is Heb. 10.25 And indeed if this pretence might take place must we not

what it is And what meditation I pray you or contemplation can a man haue of that of which he knoweth nothing of which he is no whit bound to know any thing in speciall But prouided a man haue a good meaning and referre himselfe to the articles of their faith be it as be may and kneele himselfe down before a Crucifixe or sometimes seeke a great way for one when hee hath one hard by or be as ready to say an Aue Maria as a Pater noster for indeede the one in this case is as good as the other being as little vnderstood of him that saith it as it is heard of the Image before which he prayeth behold a merite by and by atchieued beholde the wrath of God very well appeazed And how so Is this to pray vnto God in spirite and truth Ioh. 4.24 to present our selues before him in faith without the which a man cannot please God Heb. 11.6 To beleue to be ignorant of a thing is this al one Is this this faith by which we stand 1. Cor. 16.13 by which we beate backe the fierie darts of our enemie Eph. 6.16 1. Pet. 3.9 in which we ought to continue grounded and stablished Coloss 1.23 Is this that doctrine which we must meditate day and night without inquiring after it or knowing it Psal 1.2 And if this be it how shall we be ready to yeeld a reason thereof according vnto the ordinance of the Apostle when we neuer knewe what it meant That is to say how can wee giue an account of that for which we neuer made either spent or receiued And who teacheth this lesson That doth saint Peter 1. Pet. 3.15 And how is he the true successor of saint Peter who not only knoweth ought himselfe but forbiddeth also and taketh from others the onely meane of executing that which S. Peter requireth Are not these sort of men rather those of whoÌ„ Iesus Christ said that they neither enter into the kingdome of heauen themselues nor suffer others to enter thereinto Math. 23.13 in such sort that truely it may truely be saide that their graund Porter carrieth not without cause two keyes the one to shut vp Paradise as much as lyeth in him and the other to open hell vnto euery one that will goe thither But let vs leaue these preachers of wood and of stone dead and dumbe as they be which themselues will haue called the preachers of Idiots and let vs come vnto him whom they pretend to be personally and really this very king as bigge and as great as he was hanging on the Crosse And what doth he say Doth he teach Doth he exhort Doth hee reprooue Lesse a great deale then the other which seemeth to be that which he is not where as this nether is nor seemeth to be he in deed if we beleeue them themselues who make him and who are so shameles in their writinges as to call themselues the creators of their Creator hee is not there to preach but to be sacrificed offered not without exceeding mockery because that he which offereth him doth eate him and drinke him leauing nothing at al vnto him vnto whom hee saith that hee doth indeede and really offer him And yet this is the maine grounde chiefe point and summe of their diuine seruice and this is their owne language to lift vp God in respect of the actor the priest and to see God in respect of the looker on the people or at least to speake more pertinently which they say to lift vp Iesus Christ and to see Iesus Christ But they must shewe that which they doe both in wordes and in deede 12 But let vs get vs out of this mire and praise God that he hath pulled vs out of it And on the otherside let vs employ diligently all our minde throughly to knowe and as throughly to serue him who hath opened the eies of our minde our heart vnto this effect that wee fall not into greater reproofe then they who faile in this point either of ignorance or of superstition whereas the couetous conteÌ„plate nothing else with their minde and eies but their riches the fornicators are giuen vtterly ouer vnto their vncleannesse and wantonnesse hauing their eies full of adulteries and other infamous villanies the gluttons think on nothing else but their good-cheare the ambitious nothing but on their pompe and vanities and so on in the rest whereas al things which presents it selfe before our eies ought to drawe vs rather vnto that which all the worlde preacheth vnto vs namely to consider the wisedome power and infinit bountie of such a worke-man and to dedicate and consecrate vnto him both our soul and body in an acceptable sacrifice Rom. 12.1 It is not enough therefore to contemplate him but wee must acknowledge him for such a one as hee is which is the end and scope whereunto all this contemplation ought to be referred In a word we ought to confesse adore this King Salomon and that crowned And with what crown With that which his mother crowned him withall And when In the day of his fiansailes mirth Let vs therefore consider againe al these points directly 13 Wee knowe well enough what this woorde of king importeth namely a soueraigne power ouer his subiects ordered with reason And thus it is that it is taken in this place but yet with the differences which are between this king and al others which haue bin are or shalbe euer in the world All the other kinges therefore except this are in such sort soueraigne ouer their subiects that their countries are limited the time of their dominion bounded their power reacheth no farther then the body and goods and all this with a charge and condition to yeald an account one day to him on high who hath established them in their thrones heere belowe But this king to the knowing and contemplating of whom we are in this place inuited hath all power in heauen and in earth not onely because hee is god coeternal coessential with his father but also in asmuch as he is man vnto whom all gouernment is giuen ouer al creatures bee they high middle or lowe Math. 20.18 Ioh. 5.27.1 Cor. 15.27 Philip. 2.9 and that for all eternitie Luk. 1.33 Esay 9.6 And not onely ouer the bodies but ouer the soules also of his friends and true subiectes to defend them vnto the ende of the worlde Math. 28.20 And finally to make them really his coheires in the euerlasting kingdome Rom. 8.17 Heb. 2.10 And likewise ouer his enemies in the middest of whom hee raigneth Psal 110. Repressing them chastising destroying according as he knoweth to bee expedient for his glorie and for the saluation of his as the whole sacred historie doth witnes waiting for his full victorie and dominion which is promised him of the father 1. Cor. 15.28 It is therefore very true that this king in asmuch as he is God with his father hath altogether with

As for the other kinde of the lawe concerning the outward diuine seruice the spirite of errour hath done the cleane contrary tending notwithstanding vnto the same end For hauing abolished the Lawe morall which should notwithstanding be perpetual he hath cleane contrarie found the meanes to establish the Lawe ceremonial knowing that Iesus Christ had imposed an end vnto it and this dessein of his hath he executed by a marueilous sleight which hath deceaued those of the better sort For if he would haue persuaded them that hee woulde set Iudaisme vp againe or retained Paganisme men would haue openly withstood him And therfore he obiected that the great simplicity of the outwarde seruice of God both in the ministerie of the word in the administration of the sacramentes would breede a contempt and therefore it would bee good to haue some petite matters beside not that this should be of the substance of the doctrin or of the sacraments but to make the thinges more commendable and men more attentiue and deuout This being once thought to be good by an efficacie of errour hee added that vsing withal some ceremonies of the Lawe not to Iudaize but to turne them vnto a a good vse doing the same soberly in certaine points like others without superstition or Idolatry would be a meane to winne the Iewes and the Idolaters the easier vnto the true religion Thence came holy-Water square-Caps Surplisses hoodes bald crownes chaunting of prick-song altars distinction of daies and of meates with the rest of the furniture of al that goodlie ceremonial seruice as if God had imposed an end vnto the legall ceremonies of which himselfe was the author to giue authority not vnto the Apostles who neuer ordained nor practised such thinges naie contrariwise established and recommended the true and pure simplicity aswel of doctrine as of ecclesiastical gouernement but vnto them who shoulde come after them to cut and clip off al at their pleasure If anie man will denie this the sight thereof discouereth the fact if wee conferre their inuentions with Moses and with profane histories True it is that touching this point they want no allegations of certaine bookes forged at pleasure but so doltishlie written that a man need go no farther for proofe of such forgeries And thus you see how the spirit of error by a iust iudgement of God hath serued his turne with the holie Lawe of God for the destruction of men and al vnder the shadow of establishing of it and teaching the right vse thereof a thing most miraculous and wonderfull how men could become so brutish as not to suffer a man to touch their sore so far are they from seeking after or desiring to finde or receiue a remedy 12 But touching the law morall the abuse there of appeareth most straunge in this that there is no one speciall commandement which hath not beene more openly ouerturned in Christendome then euer it happened in the synagogue of the Iewes as the reprehension which the lawe-giuer himselfe maketh doth witnes of them from point to point in saint Mathew chap. 5.6.7 But the fault is yet more daungerous in that that the vse and scope there of is turned vpside downe Which thing hath beene so much handled by saint Paul especially in the epistle to the Romans and to the Galathians that it cannot be but an inexcusable reproch vnto them who call themselues Christians to dispute of this point any more In summe the law sheweth vs will we or nil we what we owe vnto God and neighbour and that no man neither dischargeth nor is able to discharge his debt in this behalfe being vtterly vndone and made vnpayable by the naturall corruption of mankinde which thing notwithstanding neither exempteth him out of debt nor from the penalty adioyned vnto the contract which is euerlasting death For to thinke that God renounceth his debt without entire paiment made is to transforme God into man This is then an inexcusable follie to seeke after the saluation of the soule by the obligation of death that is to say in the lawe morall which argueth our condemnation and which can vse no other language vnto vs then his tenor importeth And yet notwithstanding this is the foundation of the hope giuen of finding in a mans owne merits or those of an other whereof a man may furnishe himselfe for ready money vnto the distributer that which is found as we will anon declare in Iesus Christ alone hauing satisfied for vs in carying our sinnes vpon the tree 1. Pet. 2.24 and accomplished al righteousnes for vs Mat. 3.15 Gal. 3.13 and 4.4 and yet notwithstanding behold the matter behold the end and whole substance of the Church of Romes diuinity at this day touching our saluation 13 It remaineth to declare the falsification committed in the other part of the word of God which is our soueraign happinesse I mean the couenant of saluation in Iesus Christ alone promised vnto the Fathers and finally sent into the worlde namely into Iudea in proper person and after vnto all nations by the ministery of the Apostles and others sent hither and thither by them which is that which we call the Gospell Tit. 1.2.3 that is to say the good true healthfull newes But we will differ this point vnto an other time thaÌ„king in the meane time our good God and Father that it hath pleased him of his singular mercy and grace to haue opened our eies to knowe and detest such abuses desiring him to giue vs farther grace so to vse his truth that we witnesse by our good life and conuersation that his spirit hath not onely wrought in our vnderstanding but also formed our affections vnto his obedience that wee bee not the more inexcusable before him the more graces and blessings we haue receiued Amen And because we haue beene hitherunto so vnthankefull for so great a benefite let vs demaunde of him fauor mercy with heart with mouth as foloweth Almighty God c. THE XXXI SERMON Our help be in the name of God c. It is written as followeth in the third Chapter of the Canticle of Canticles the 11. verse 11 Daughters of Syon come forth contemplate the King Salomon with the Crowne with which his mother crowned him in the day of his espousailes and the gladnesse of his heart 1 How this King is degraded of all his degrees in the Apostaticall Church of Rome at this daie 2 First of his dignitie Royall 3 Secondly of his state Propheticall 4 Thirdly of his Priesthood 5 A false distinction betweene venial and mortall sinnes 6 An other false Doctrine touching the guilt of sinne the punishment of the sinnes committed before and after Baptisme 7 Howe our sanctification is by their Doctrine falsified 8 How the Intercession of one mediator alone is taken-awaie abolished 9 A conclusion of all this matter 10 Who the mother is who hath crowned this King 11 What the time of his fiansailes

vnited by faith with him we should bee found in him with that vprightnesse which the Lawe requireth of man Rom. 8.4 I meane by meerely free Imputation Secondly this same Iesus Christ drawing vs vnto himselfe by his holy spirite formeth in vs both to will and to doe Philip. 2.13 being made and created anew in him vnto good works which he hath prepared to the end that we should walk in them Ephes 2.10 It is then this only Priest apprehended by faith in whom wee find such and so perfect a cleansing of this original staine the same being imputed vnto vs that the mortifying of this same corruption in vs and the spiritual vertue power fighting in vs are at a combate within vs against the relicks of our pollution whilest we wait for our ful incorruption glorie in bodie and in soule vntil the latter comming of the lord Rom. 1.24 Gal. 5.17 1. Cor. 15.28 wheÌ„ he shal crown of his grace mercy his works in vs 1. Cor. 15.58 2. Tim. 4.8 This is then the summe of the Article of our Sanctification whereof we haue the seale in holy Baptisme in which the water representeth vnto vs the blood which was shed for the remission of al our sins together with the vertue of the holy ghost abolishing burying the old man corrupted and forming in vs that new man to increase in vs from day to day Rom. 3.4 Gal. 3.27 Coloss 2.12 1. Cor. 3.21 Cleane contrary vnto all this our aduersaries teach vs first of all the merits of preparation saie grace must preuent the remnant of our nature not altogether slaued vnto sin but only feebled and yet still in some sort free so that there is a concurrence of this nature of grace and thence they drawe an heape of those goodly merites whereof they haue a store-house full to sell to euery one that will buy Farther they say that originall sinne is really abolished by the water of outwarde Baptisme and by the vertue of the wordes pronounced together with their Chrisme and other ceremonies Asmuch say they of all actuall sinnes going before Baptisme in those which are baptised at yeares of discretion whether hee which is baptised beleeue or vnderstand what baptisme meaneth or not prouided onely they be not in mortall sinne as they call it And thus you see how these braue doctors faile most absurdly blockishly in this so necessarie an article first in beeing ignorant how great and deadly our originall maladie and sicknesse is secondly sophisticating corrupting the sole and only remedy against it both in blending with it that which is naturally in man and in attributing vnto the water to the sound of wordes and finally to their own inuentions that which cannot be giuen vnto the Angels themselues but we must substitute and place them in the seate and roome of this only high-priest 8 There remaineth the point of Intercession which is asmuch to say as Interuention or a comming betweene to put himselfe between God his father them who cal vpon him in spirit and in trueth which these goodly doctors doe so expound as if Iesus Christ were vpon his knees before his father receiuing our requests and supplications according vnto the manner fashion of the princes of this world who haue their Referendaries or masters of Request contrarying herein themselues who in their Letany say not vnto Iesus Christ Pray for vs as they craue of their saintes departed this mortality but haue mercy vpon vs. And that vpon great right For Iesus christ hauing in the execution of his priesthoode here belowe prayed so earnestly and feruently for vs and for the whole Church vnto the end of the world as wee see him to haue done especially Ioh. 17. and hauing beene without doubt heard for euer mediating the oblation once made afterward by him for the full abolishing of that which put a diuision between God and vs hath no neede any more to make new praiers for vs seeing he hath now all power of the father to gouerne vs to grant vs all things we require but it is said that he maketh stil Intercession for vs because the vertue and force of his oblation is alwaies present before God as also because all the praiers of the Church which is yet here belowe are made in his name in whom alone also they bee receiued and sanctified by his mediation and Interuention betweene the father and vs. Nowe in lieu of this Doctrine testified and verified throughout the Scripture hauing made notwithstanding a Referendary and master of Requestes turning themselues suddainly cleane backward and considering of his maiesty glory they teach that it were marueilous presumption to goe directly vnto so great a Lord of Lordes and King of Kinges and therefore say they wee must first speake vnto others to haue accesse vnto him as a man that will haue accesse vnto a King will speake first with the Vshers of his presence or with the groome of his chamber or other his fauorits And who are they Here nowe euery man according vnto his priuate deuotion hath power to chuse himselfe a particular patrone beside the generall amongest which they attribute the soueraigne place vnto the blessed virgin that by her motherly autority to commaund And here euerie ones merits are proposed and their particular commissions of healing this or that disease And whereupon I pray you are all these Intercessions grounded Not vpon any word of God not vpon any example of the Prophets or Apostles or any other of their time not vpon reason seeing this cannot be done but we must attribute vnto these Intercessors that which is entirely proper and belonging vnto the diuinitie and Godhead alone without which Iesus Christ himselfe should be il in vaine called vpon as we haue before shewed al this notwithstanding this hath by little and little slipped into the Church by the efficacy of that spirit of error which they vsed who resisted Ieremy keeping themselues to their queene of heauen Ier. 44.17 as they of whom wee now speake holde themselues to theirs And what I praie you hath brought in this cursed ouerthrowe of the true inuocation of God in Christendome but the distrustfulnes of the fauour and good will of our Mediator towardes vs And yet what shall wee find either in heauen or in earth which hath giuen vs or coulde euer giue vs such assured testimonies of his loue and dilection For wee cannot so much as praie as we ought without he doe first preuent vs by his holy spirit Rom. 8.25 so far is it that there can be anie more prompt and readie then he to help vs. Now no praier proceeding from distrust or from our only imagination bee it forged anew or retained by an euil custome can bee acceptable vnto God Iam. 1.6 and Ioh. 4.22 and therefore aboue all thinges is this holie assuraunce vpon the onely truth loue and power of the only mediator recoÌ„mended vnto vs Heb. 10.19

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