in such sort in this place that now nothing in this behalfe ought to seeme new and strange vnto vs as if we were yet yong infantes and babes in vnderstanding in steede of being ashamed not to be of the nomber of those of whom it is spoken in the fift to the Hebrues that they be exercised and practised in discerning betweene that which is good and that which is euill 3 Now for the vnderstanding of this book it is requisit we learne and knowe what moued the holy Ghost to chuse and prosecute so farre this similitude of marriadge the which is not as I sayde before if God would deal with rigour in examining euery poynt thereof without many great wantes and imperfections This was it therefore to speak in few wordes because there is not amongst men eyther in respect of the obligation a more sacred and diuine or in regarde of the effect a more strait and firme bond to bee founde then this of marriadge For in all other contracts and bargaines wherein one man is obliged and bound vnto the other the question poynt is only of the goods and possessions of this world and of such things as are without the persons which bargaine and contract together or if the matter be touching the body yet is not the obligation reciprocall wherin the one party is as much interessed as the other but may happily bee as far to the disaduantage of the one as the aduantage of the other as for the contract of marriage therein God himselfe as principall author so dealeth as that this bond continueth indissoluble if himselfe say not the word to the contrary and breake this bond either by death or by any other his ordinaunce And agayne the obligation or bond of both parties is so mutuall and reciprocall that neither of the parties is free and at his owne choyse and both of them become as it were one person by the coniunction of marriage Now which is more the effect thereof is rather diuine then humane to wit the generation and procreation of mankind For God by this contract vseth men as his instruments to do that which is properly belonging to himselfe to wit to the engendring of mākinde whereof his church is made and composed For albeit this ordinaunce of God Encrease and multiplie be extended generally to all the creatures comprising man also in the number of them yet notwithstanding as the creating of mā both touching the male and touching the female is other and different from that of the rest of the creatures euen so we must conclude that God hath led and conducted the race and succession of mankinde from the father to the sonne to his effect by a speciall and particular coniunction in wedlock specially ordayned and blessed by the inspiration of his holy spirit and calling vpon of his name The holy Ghost therefore minding to represent vnto vs that which in it selfe is incomprehensible not to be conceiued I mean that most streit spirituall bond of Iesus Christ with euery faythfull soule to the end to engender in the minds of the beleeuing the assembly and congregation of whom is called the church the knowledge of truth together with all other holy motions and operations thereby to quicken and giue life to euery one of the faithfull wholy and entirely and consequently to his whole church and congregation in the true life which lasteth for euer could not chuse a more proper similitude nor a more liuely patterne and modell thereof then this coniunction of marriadge And this is also the reason why the word of God which is receiued fructifieth by fayth is by Saynt Peter called The incorruptible seede Hereunto also tendeth that second generation New-byrth which is made by the spirit whereof our Lord Iesus Christ so largely treateth with Nicodemus Ioh. 3. which I will therefore declare vnto you and handle more at large because this secrete whereof I now speake is the ground and foundation of our saluation 4 Euery one of vs then is cōstrained to confesse that euery good thing commeth from God whether we consider the essence and being which all the creatures haue receiued of God or the diuerse qualities whereby they are mayntained Which thing is signified vnto vs by the Apostle Act. 17. when he saieth That in him we are we liue and haue our mouing as if God the Creatour did as I may so say insinuate himselfe within his creatures to declare vnto vs the better that diuine efficacie woorking of his which is in them opened displayed according to that measure and durance it pleaseth him although to speake properly his diuine essence bee neither within nor without the world but comprehendeth all it selfe being incomprehensible But there are two other manner of coniunctions yea rather vnions of God with man much different from that whereof I last spake and of an effect of greater consequence to wit first of all the vniting of the eternall sonne of God with a true body and true humane soul in the wombe of the blessed Virgin Mary by a personall vnion which to the Angels themselues is incomprehensible by which the word which is the sonne eternall and coessentiall with the father was made flesh Ioh. 1.14 in such sort that since this person which is called Iesus Christ Mat. 1.16 is true God and true man without any either seuering or confounding of the two natures which is that great secret wherof the Apostle speaketh 1. Tim. 3. And vpon this dependeth a third coniunction of our Immanuel with the beleeuing by the which euery faithfull person and so consequently the whole church which is composed of them is spiritually as it were married with Iesus Christ and made flesh of his flesh and bone of his bones Not that the body of Christ is really within our bodies or his soule within our soule which the truth and verity of his body and of his soule cannot suffer as neither any such coniunction appertaineth any whit at all to this mystery which is altogether spirituall and tending to a spirituall life but because that as in an humane body the soule being naturally ioyned thereunto quickneth and liueth all the members of the body if so they be knit and ioyned together according to the frame and building of the body so Iesus Christ as the spiritual bridegrome of his church by the and vertue of his holy spirit and by the meanes of his humane nature by the which he symbolizeth that is agreeth in one part with vs is so neare and so powerfully ioyned with vs by the meanes of fayth which apprehendeth him that he quickneth vs to life eternall working in our vnderstanding and wil to repaire in vs by little and little the image of God doone forth and defaced by sinne to make vs in the end perfit partakers of his glorious immortality in the later day vnto which the consummation perfiting of this holy spirituall marriage is reserued Hence it is
theÌ„ to sound in the ears of the hearers preseÌ„ting applying outwardly the visible signes which we cal Sacramentes together with the ceremonies instituted and ordained of the Lorde in the administring of them But as for the rest the Lord reserued entirely vnto himselfe the power of woorking inwardely and within in preparing the hartes and mindes to receiue this precious seede to make it bud foorth encrease fructifie by his holy spirite 1. Cor. 3.7 as it appeareth also throughout the whole scripture which teacheth vs that our saluation is neither in whole nor in part of the willer or of the runner that is to say not of our wil or of our endeuour but of the sole and only mercy of God Rom. 9.16 creating in vs both to will and to doe by his only grace Phil. 2.13 which wee haue aboue more at large prooued treating vpon the fourth verse of this Canticle It is therefore in this sense and not otherwise that the faithfull ministers of the word of God are called by the Apostle Ioynt-woorkers with God 1. Cor. 3.9 as the ordinary and vsual preface also of the Prophets witnesseth when they say Thus saith the Lord. Whereas Iesus Christ as Lorde and master in the house of his father Heb. 3.6 and by the spirit commission of whom the Prophets spake 1. Pet. 1.11 and 2. Pet. 1.21 speaketh with all auctoriâ—y saying ordinarilie In truth in truth I say vnto you Math. 5.18 2 It remaineth nowe that we speake of the Priesthoode of Iesus christ which consisteth first in the expiation satisfactioÌ„ once for al made by him in the intercession which yet indureth wherupon we haue at large declared before by most peremptorie reasons taken out of the holy scripture that it is impossible in reason to atribute the least part in the worlde of these two poynts to any other saue vnto Iesus Christ alone Whereunto if any man oppose the promises of saluatioÌ„ made vnto them which obserue the law I answere that because they presuppose a perfect accomplishment fulfilling of the law which is not found nor shal euer be found saue in Iesus christ alone seeing it is hee only who is without sinne it followeth that they were neuer proposed vnto vs to iustifie vs or to make our reconcilement vnto God by our selues but contrariwise to condemne vs in our selues to the end to bring and lead vs vnto him in whom alone al the said promises are ratified and performed hauing himself alone most fully and most perfectly accomplished the Law for vs which embrace and take hold of him by faith Rom. 3.30 Gal. 3.21.22 and 4.5 3 Likewise if any man alleage the promises both of the present life and of the life to come made vnto them which liue godly 1. Tim. 4.8 although their workes be full of defects and imperfections I denie not but God hath promised and giueth also life euerlasting to the repentant and such as liue in his feare for to denie this were to deny the whole Scripture but I saie that there is a great difference betwixt these two questions to wit to whom eternal life and other Gods blessings are giuen and for what cause these are giuen vnto him on whom they are bestowed Eternal life therefore is indeed prepared and giuen vnto them who testify their repentance by the true fruits therof which are sometimes put off and differred vnto the last moment of a mans life whereof we haue a singular example in that poore theefe crucified with Iesus Christ Luk. 23.43 some being also called at the eleuenth houre Matth. 20.9 but I adde that this is not that by their woorkes they haue satisfied for their sinnes either in whole or in part or that they deserue by the value of desert of them in anie sort or manner whatsoeuer anie blessing temporall or spirituall but onely because that good workes beeing the testimonie and effectes inseparablie following of faith and that faith witnessing before God according vnto the couenant of the Gospel That whosoeuer shall beleeue in the Sonne shall bee saued That the true repentaunt haue a part in the merit of Iesus Christ and his righteousnes it pleaseth God of his great grace and onelie mercie to accept of them and to crowne them in Iesus Christ his Sonne the onelie satisfier for our sinnes and sole sacrifice expiatorie as the whole Scriptures and al the writinges of the Prophets Apostles do most plainely witnesse 4 As litle can we helpe our selues with the promises of remission and expiation of our sinnes which are added vnto the legal ceremonies namely vnto the sacrifices For as the Apostle teacheth vs the bloode of Goates and of Buls coulde neuer appease the anger and wrath of God but the onelie bloode of Iesus Christ sacramentallie represented for a time by earthly things Coloss 2.17 Heb. 10.4 And therefore the promises of expiating or purging our sinnes were not added to the Leuitical seruice to attribute thereunto that which is proper to Iesus Christ alone but to distinguish these sacramentall ceremonies from common things and such as had not any spiritual vse 5 I saie the like of the Sacraments of the new couenant as when the washing away of our sinnes is attributed vnto the Sacrament of Baptisme and our incorporation in Iesus Christ and vnion with him from whence all those benefits and blessings proceede which we receiue from him is attributed vnto the holy Supper of the Lord. For the outward visible water of Baptisme doth no more wash away our sinnes nowe then did heretofore the water of purification or blood of beastes But hereby is shewed vs the difference between the water of Baptisme and common water not in respect of the substance or effect of the water considered in his own nature but in this that common water doth nothing concerne eternall life and the water of Baptisme is vsed and applied to signifie vnto vs effectually if it be not long of our selues that which the spirit doth within vs defacing and putting foorth our sinnes and purging our natural corruption by the death and passion of Christ our Lord being no other thing in the water but a power of signifieng vnto the beleeuer that which faith is to apprehend and which is applied by the force power of the holy ghost working within according vnto the distinction of these two Baptismes spoken of in Mat. 3.11 and 1. Pet. 3.21 The like must be vnderstoode touching the other sacrament of Christian religion namely the Lords Supper wherein wee ought to take diligent heed we attribute not vnto the bread or wine or vnto the corporall receiuing of them that which is proper vnto Iesus Christ and vnto the spiritual apprehension and application of him by faith 6 Of as little force is that obiection of them who alleadge these woords of the Apostle 1. Tim. 4.16 In doing this thou shalt saue both thy selfe and those which heare thee For there is but one Iesus
alwaies made stil wil make him the Iudge who shall iudge vs all by his holy word as touching their life ours wee confesse that as for vs wee haue but too great occasion to hang downe our heades as for them the heauen and the earth knoweth too well what their merites are 9 The spouse addeth that which is properly belonging vnto this matter saying that when shee found not her Bridegroome in this bed where shee sought him shee rose to seeke him whom shee so hartily loueth where euer he were Now to creepe into her bed and there to lie groueling and to rise are thinges cleane contrarie the one to the other and indeed it is not enough to condemne that which is ill but wee must like and approoue that which is good and practise it What is then to rise out of her bed It is to quit and forsake al thinges without exception togither with which we cannot enioy Iesus Christ that is to saie to renounce a mans selfe which is the A.B.C. of Christians Matth. 16.24 It is to put out one eye and to cut off one arme to enter rather one-eied maimed into the kingdom of this Bridegrome then hauing two eies two arms to be cast into hel fire Mat. 5.29.30 it is to leaue al things to folow after this Bridegrome according vnto the exāple of his true disciples Mat. 19.27 it is to follow the example of that thrise happy merchant who sold al that he had to buy the perle be found Mat. 13.46 it is to be ready in the banquetting hal and not to be hindered and kept thence either by farme or tillage or marriage Luk. 14.16 it is to to loue neither father nor mother nor country nor kindred so much or more then God Gen. 11.33 Deu. 33.9 and not to become a monk as some one of the auncient not so aduisedly said although the monkeries then were as far distant from those of our daies as the Moone is distant from the earth though they were euen then to say the truth in some poynt lunaticke and fantastical but to follow Iesus Christ that is to saie to stick vnto this Bridegroome in exercising euery man his lawfull calling in all honesty and holines To rise then out of bed is not simplie to chaunge our place but it is as I haue said to quitte and forsake all thinges which may let and hinder vs from that which concerneth the peace of our consciences so consequently our saluation to keepe on in the right waie if we be once in it and to find it out if we bee straied from it and that not onely to follow in general the vocation common vnto al Christians most excellently described among other places Phil. 2.1 but to the end that euery one in special folow his vocation as we haue an expresse commandement to that purpose 1. Cor. 7.20 and according vnto the example of Dauid who hauing this in particular charge to finde and assigne the place for the building of the Temple God punish me so and so saith he if euer I enter vnder the roofe of my house or ascend vp into my bed if I suffer mine eies to sleep or shut the lids of mine eies before I find out a place for the Eternal an habitation for the mighty one of Iacob Psal 132. 10 Let all the elect therefore of God as many I meane as he hath created in a desire of finding him whē they are asleep in this peace of the false Church learne of this spouse to say truely and indeede that there is no commoditie nor appearance of ease shal stay me but I wil leaue them and get me out of my bed to finde him on whom my heart is settled and planted And let those who haue found him take heed how they set their mindes vpon temporall blessings though godlinesse haue the promise of them also 1. Timoth. 4.6 or to make their account that things once well ordered shall so continue stil in the Church or discern the true Church from the false by an outward shew of some great estate neuer so well vnderpropped in the opinion of men but take heede betimes vnto themselues that this Bridegroome in whom consisteth the true peace Matth. 12.29 neuer leaue them but that they continue stil members of that true Church of which it is saide That happy is the people whose God the eternal is Psalm 44.15 To the attaining whereof confessing before the Lorde our too continuall negligence vnthankefulnesse and rebellion we wil craue pardon and mercy at his handes as followeth Almighty God c. THE XXIIII SERMON Our helpe be in the name of God c. It is written as followeth in the third Chapter of the Canticle of Canticles the 2. and 3. verses 2 I will rise therefore saide I and will goe about the City through the streets through the greater places wil seek him whō my soul loueth I sought him but I could not find him 3 The watch which go about the city found me I said saw you him whō my soule loueth 1 That the Lord suffereth not himself to be found incontinentlie of his amidst the confusions and desolations of the Church is for no other cause but to make himselfe to be so much the more ardently and earnestly sought after 2 It is neither to the greater number nor vnto that which is most commonlie receiued that we are to keepe our selues to find the true Church 3 The certaine infallible and perpetuall mark of the true Church is the doctrine registred by the Prophets and Apostles 4 The truth continueth firme and stable in the true Catholike Church opposed vnto the Hereticall but it shineth not alwaies alike nor is alike knowen 5 The doctrine of the Apostles and the Catholique Church are vnseparable and is a testimony one vnto the other 6 The holy scripture ought to serue for text and interpretation 7 The spirit of truth was neuer tyed without any exception vnto the Leuiticall ministerie 8 Wherefore the spouse went her way farther without staying the watches answere 9 The spirit of truth is not tyed to thē without exception who sit in the chayre of the ministerie of the gospell 10 The holy scriptures are in all times irreproueable Iudges of the true Christian doctrine as it appeareth by the testimony of Iesus Christ himselfe and his Apostles 11 Bare personall succession is not to be stoode on though the outward forme bee therein obserued 12 This doctrine being well practised breedeth no confusion in the Church 13 The horrible disorder brought in confirmed in the Church by the Apostatical See of Rome that they are neither heretiques nor Schismatiques who haue seuered themselues from it by extraordinarie meanes sent of God 14 The conclusion shewing how we ought to behaue our selues in this behalfe VPON Thursday last we learned how the spouse awaked by the spirit of god who formed in her an holy desire of seeking him againe
vnited by faith with him we should bee found in him with that vprightnesse which the Lawe requireth of man Rom. 8.4 I meane by meerely free Imputation Secondly this same Iesus Christ drawing vs vnto himselfe by his holy spirite formeth in vs both to will and to doe Philip. 2.13 being made and created anew in him vnto good works which he hath prepared to the end that we should walk in them Ephes 2.10 It is then this only Priest apprehended by faith in whom wee find such and so perfect a cleansing of this original staine the same being imputed vnto vs that the mortifying of this same corruption in vs and the spiritual vertue power fighting in vs are at a combate within vs against the relicks of our pollution whilest we wait for our ful incorruption glorie in bodie and in soule vntil the latter comming of the lord Rom. 1.24 Gal. 5.17 1. Cor. 15.28 whē he shal crown of his grace mercy his works in vs 1. Cor. 15.58 2. Tim. 4.8 This is then the summe of the Article of our Sanctification whereof we haue the seale in holy Baptisme in which the water representeth vnto vs the blood which was shed for the remission of al our sins together with the vertue of the holy ghost abolishing burying the old man corrupted and forming in vs that new man to increase in vs from day to day Rom. 3.4 Gal. 3.27 Coloss 2.12 1. Cor. 3.21 Cleane contrary vnto all this our aduersaries teach vs first of all the merits of preparation saie grace must preuent the remnant of our nature not altogether slaued vnto sin but only feebled and yet still in some sort free so that there is a concurrence of this nature of grace and thence they drawe an heape of those goodly merites whereof they haue a store-house full to sell to euery one that will buy Farther they say that originall sinne is really abolished by the water of outwarde Baptisme and by the vertue of the wordes pronounced together with their Chrisme and other ceremonies Asmuch say they of all actuall sinnes going before Baptisme in those which are baptised at yeares of discretion whether hee which is baptised beleeue or vnderstand what baptisme meaneth or not prouided onely they be not in mortall sinne as they call it And thus you see how these braue doctors faile most absurdly blockishly in this so necessarie an article first in beeing ignorant how great and deadly our originall maladie and sicknesse is secondly sophisticating corrupting the sole and only remedy against it both in blending with it that which is naturally in man and in attributing vnto the water to the sound of wordes and finally to their own inuentions that which cannot be giuen vnto the Angels themselues but we must substitute and place them in the seate and roome of this only high-priest 8 There remaineth the point of Intercession which is asmuch to say as Interuention or a comming betweene to put himselfe between God his father them who cal vpon him in spirit and in trueth which these goodly doctors doe so expound as if Iesus Christ were vpon his knees before his father receiuing our requests and supplications according vnto the manner fashion of the princes of this world who haue their Referendaries or masters of Request contrarying herein themselues who in their Letany say not vnto Iesus Christ Pray for vs as they craue of their saintes departed this mortality but haue mercy vpon vs. And that vpon great right For Iesus christ hauing in the execution of his priesthoode here belowe prayed so earnestly and feruently for vs and for the whole Church vnto the end of the world as wee see him to haue done especially Ioh. 17. and hauing beene without doubt heard for euer mediating the oblation once made afterward by him for the full abolishing of that which put a diuision between God and vs hath no neede any more to make new praiers for vs seeing he hath now all power of the father to gouerne vs to grant vs all things we require but it is said that he maketh stil Intercession for vs because the vertue and force of his oblation is alwaies present before God as also because all the praiers of the Church which is yet here belowe are made in his name in whom alone also they bee receiued and sanctified by his mediation and Interuention betweene the father and vs. Nowe in lieu of this Doctrine testified and verified throughout the Scripture hauing made notwithstanding a Referendary and master of Requestes turning themselues suddainly cleane backward and considering of his maiesty glory they teach that it were marueilous presumption to goe directly vnto so great a Lord of Lordes and King of Kinges and therefore say they wee must first speake vnto others to haue accesse vnto him as a man that will haue accesse vnto a King will speake first with the Vshers of his presence or with the groome of his chamber or other his fauorits And who are they Here nowe euery man according vnto his priuate deuotion hath power to chuse himselfe a particular patrone beside the generall amongest which they attribute the soueraigne place vnto the blessed virgin that by her motherly autority to commaund And here euerie ones merits are proposed and their particular commissions of healing this or that disease And whereupon I pray you are all these Intercessions grounded Not vpon any word of God not vpon any example of the Prophets or Apostles or any other of their time not vpon reason seeing this cannot be done but we must attribute vnto these Intercessors that which is entirely proper and belonging vnto the diuinitie and Godhead alone without which Iesus Christ himselfe should be il in vaine called vpon as we haue before shewed al this notwithstanding this hath by little and little slipped into the Church by the efficacy of that spirit of error which they vsed who resisted Ieremy keeping themselues to their queene of heauen Ier. 44.17 as they of whom wee now speake holde themselues to theirs And what I praie you hath brought in this cursed ouerthrowe of the true inuocation of God in Christendome but the distrustfulnes of the fauour and good will of our Mediator towardes vs And yet what shall wee find either in heauen or in earth which hath giuen vs or coulde euer giue vs such assured testimonies of his loue and dilection For wee cannot so much as praie as we ought without he doe first preuent vs by his holy spirit Rom. 8.25 so far is it that there can be anie more prompt and readie then he to help vs. Now no praier proceeding from distrust or from our only imagination bee it forged anew or retained by an euil custome can bee acceptable vnto God Iam. 1.6 and Ioh. 4.22 and therefore aboue all thinges is this holie assuraunce vpon the onely truth loue and power of the only mediator recōmended vnto vs Heb. 10.19
were in a looking-glasse beholde our selues desiring the Lord to grant vs his grace so to profit in this Canticle that we passe and surpasse herein Salomon himselfe keeping carefully in our harts that which Salomon let slide out of his except wee will say that in his olde age which thing may in part be gathered out of the booke of the Preacher hee had the gift of repentance although the Scripture make no expresse mention thereof and that at the least his Idolatries endured manie yeares after him 7 How euer it be not to stay long on this point cōsidering the order of the three bookes of Salomon we may say that in his Prouerbs hee teacheth men the true guiding direction of this life in such sort and after so familiar a maner as if a master were speaking to his scholers in the schoole Afterwarde in his Ecclesiastes or the booke of the Preacher hee leadeth vs as it were from the plain and champion country vp to an high hill causing vs thence as from a more high and eminent place to beholde the diuers turnings and windings by the which men wander and goe astray some after one fashion others after an other declaring and shewing himselfe amidst these waies laberinths which is the true way that we be not surprised and ouertaken with the vanitie of this worlde but vse and order our life in such sort that it bee vnto vs the way which leadeth vnto the true euer-during happines and felicity Now lastly in this Song or Canticle those whome hee hath in such double wise instructed he lifteth here aboue the cloudes being as it were rauished with the consideration contemplation of those heauenly blessings as if they were already dwelling in and inhabiting the heauens or at the least did alreadie knocke at the gates thereof The which order of his booke is by one of the auncient fathers resembled by way of allegory to the Temple of the Lorde built by the same Salomon in the which was first the vtter common court for the people vnto which the booke of the Prouerbs may be compared after that was the inner place prouided for the Priestes and lastly the Sanctuarie called the holy of Holies Euen so we may say that the Church is as it were lead to enter into the Holy place by the booke of Ecclesiastes called the Preacher from thence by this Canticle or Song brought euen to the entery in of the Sanctuary or Holy of Holies after hir bridegrome Iesus Christ who is first entered in thither to dedicate vs the way Heb. 9. there to prouide vs a place of abode Ioh. 14. whereinto according to that praier and request which he hath made to God the Father for this his bride she also might be receiued in hir time Ioh. 17. 8 It remaineth now that we come to the text of this Canticle or Song which we will not at this time beginne Let vs in the mean time so heedefully consider of these things which haue beene said that we make our profit by them beseeching him which hath shewed vs so great fauor as to haue brought vs into his Church out of the filthy pollutions of this world so many Idolatries and superstitions that he will giue vs his spirite the better to consider of and to vnderstand his holie Doctrine taught in his Church that wee may profite thereby more and more in the knowledge and true feare of him considering the bottomles depthes of his great mercies in this that in steede of reiecting and casting vs off according to our merits it hath pleased him to cleanse vs from so many filthes and corruptions to dedicate and consecrate vs wholly vnto himselfe as a chast pure virgin Wherefore let vs not grieue or make sad the spirit of Sanctification but contrary-wise suffer him to woorke mightily and power-fully in vs waiting for his second comming which shall be the accomplishment of that which we must presently hope for According to his holy Doctrine we will craue of him grace and mercy as followeth Almighty God and heauenly Father c. THE SECOND SERMON VPON THE FIRST CHAPTER OF THE CANTICLE OF CANTICLES Our helpe be in the name of God c. It is written as followeth in the first Chapter of the Canticle of Canticles the second verse 2 Let him kisse me with the kisses of his mouth 1 A briefe recitall of the principall scope of this Canticle 2 Foure things to be considered in this text and why and in what sort the bride speaketh first 3 That the loue of this bridegrome towards his bride and the loue of the bride towards hir bridegrome is reciprocall mutuall 4 Why the bride stādeth so much vpon kissing of the bridegrome and the ancient maner and fashion of kissing 5 Why the bride addeth these words of his mouth of the diuerse fashions by which the bridegroome hath contracted with his spouse from the beginning 6 Of the two degrees of this spirituall marriage 7 Of the three degrees distinctly sette downe by the Apostle of this marriage 8 How the spouse kisseth in being kissed and the difference between these two kisses 9 Where the kissing of the spouse must begin and end 10 What the kisses of the spouse must bee and who they are which indeed kisse Christ and are kissed of him WE haue before summarily declared the end scope whereunto we must refer the contents of this Canticle what wee are to learn out of it namely that so we ought to be in this woorld as if we were not at al in it but be in mind thought rauished into heauē Phil. 3.20 vsing in such wise al those things which present offer themselues here to our senses that we refer the vsage of them to the glory of God 1. Cor. 10.31 And to this thrise-happy coniunction wherunto we daily aspire which is the perfect and entier enioying of our Lorde Iesus Christ which he hath requested of his father for vs. Iohn 17.24 Whereof we haue now the holie spirite for a gage and pledge 2. Cor. 5.5 waiting vntill God be all in all in his children 1. Cor. 15.28 This is heere represented vnto vs in the person of the Church composed of al the faithfull which although they be here belowe creeping as it were groueling on the ground are notwithstanding already in a maner rauished into heauen and as a betrothed damsell or rather a bride desireth the end and consummation of the marriage with which affection we ought euery day to be stirred vp moued whereas aboue before al other things we daily craue and desire of our father That his name bee hallowed That his kingdome come seeing that euen our own saluation is not the farthest end whereunto wee tend but the glory of our God therein Whereunto the Apostle doth also teach vs to refer all things as being the last end and scope of our election And Salomon in the meane while forgetteth not
sith there is no proportion at al between that which is infinit that which is boūded limited we can go no farder in cōprehending that which is incōprenable than to know it to be incomprenable But God hauing made man not to be cōprehended of him but yet to be known notwithstanding adored in the gouernment of this world hath giuē him a soul indued with vnderstanding which may attain as it were to the borders skirts of his Maiesty hauing for his obiect this goodly theatre of the worlde aboue beneath witnessing sensibly that is by a corporall obiect and such a one as may be perceiued by the corporall senses the eternity of the Creator together with al his power wisedome bounty and fauour in particular towardes the flowar of all his workes which is man Psal 8. 19. 23. Rom. 1.20 And this was the first testimony of the infinite dilection of God towards man to wit the creation of the worlde which hee hath made subiect vnto many workes worthy of perpetual admiration as we are taught Psal 8.3 and which is called the wisedome of God 1. Cor. 1.21 and the mirrour of his eternity power Rom. 1.20 3 But what Man hauing put out the eies of his vnderstanding not to see or know any more such a fauor and exceeding grace of his Creator in the woork of his creation behold this Bridegroome which appeared with an infinitely more cleare and euident testimony of his loue and dilection in the woorke of redemption than he had done in the woork of the creation of the world for man yea without al comparison whether we consider the maner he hath vsed to make this second woorke or whether we haue regard vnto the worke it selfe For in the creation it was doutles an exceeding bounty passing measure which moued him to make man after his owne image so excellent and so perfect he made him But what is this vnto this infinite loue and charity which moued him to make this second work by which he hath drawē euen out of the corrupt masse of mankind sanctified notwithstanding by his holy spirit not onely another man more holy and more perfect without comparison than euer the first was but a Man-God by vniting his sonne personally and for euer with our flesh yea with al our infirmities for a time in the flesh sinne onely excepted and which is more charging all our sinnes vpon him And for whom For vs his enemies out of whom hee hath chosen and made to be borne this beloued spouse to the end that beeing rauished with the Apostle we should cry out at this most high most great and most profound secret of secrets Ephes 3.18 and 5.32 O the profound riches of the wisedome and knowledge of God 4 But behold yet another kind of incomprehensible dilection and loue which manifesteth it selfe in this woorke of our redemption For because that this corporall presence of his in the world should not alwaies endure the sonne of God being not come into the world to consummate and end his mariage here with his Church but contrariwise to seeke after her and to drawe her vp on high into that most holy place whereinto he is entred first Heb. 9.24 to prouide there for vs an eternal habitatiō Ioh. 14.2 2. Cor. 5.1 To the end notwithstāding that this liuely image of the Sonne of God should not leaue therefore to bee alwaies before our eies Gal. 3.1 he hath left vs his liuely pourtrait in his doctrine written by the Apostles cōprising whatsoeuer is behoofull for vs to knowe either touching his person or touching al the counsail of god his father cōcerning our saluation Act. 20.17 this after so euident a maner as if yea more spiritually than if we saw it with our carnal eies only hard it with our eares touched it with our hands as many did which notwithstanding knewe him not nor vnderstoode him as they ought to know and vnderstand to saluation What more Behold dilection vpon dilection For because it were in vaine to present the fayrest thing in the world to those which are blind behold wherefore togither with his woorde so preached by himselfe after written by his Apostles he hath sent in ful aboundance as much as was necessary to know and follow this good way his holy spirit into his Church according to those promises of his made by his Prophets and namelie by Ioel as S. Peter expoundeth the same Act. 2.17 to lead vs into al truth Ioh. 16.13 giuing vs eies to see and eares to heare in a word to be and raigne himselfe in our hearts vnto the ende of the woorlde which shal be the ful consummation of this holy mariage Mat. 28.20 5 Maruail we then if this spouse to whom onely it is giuen to sauour indeede such a sweetnes beeing altogither rauished herewith neither loueth nor desireth any thing else than the kisses of her Bridegroome saying that the wine is nothing in respect of his dilections For by this woord wine she meaneth not only that creature of God of which it is specially said that it is made to reioyce the heart of man Psal 104.15 but all delicatnes yea without exception euery other creature in the which a man may delight and take pleasure And therefore this spouse speaketh of the dilections of her Bridegroome in the plurall number not that there bee many in the essence of God in whome all things are but one as himselfe is but one but in respect of vs because that not only in this worlde God bestoweth on vs an infinit diuersity of his graces as wel in quality as in quantity but aboue al in respect of that great treasure of felicity which he will heap vpon his Church when God shal be all in all 1. Cor. 15.28 giuing her those things which neuer eie hath seene neuer eare hath hard neuer hart hath conceaued Esay 64.4 1. Cor. 2.9 6 Last of al let vs learne of this spouse the true vse of considering of these infinite dilections of this Bridegroome namely to the end that as he hath loued vs more than he needed so that wee loue him because hee is onely worthy to bee loued whereupon it is requisite and needefull that we here treate at large of true dilection and well ordered hatred which are two affections which rule as I may say all the other Our Lord Iesus Christ Math. 22.36 being asked his opinion touching the greatest commaundement sendeth vs back to the first table of the lawe which he reduceth into this summe Thou shalt loue the Lord thy God with al thy hart with al thy soule and with all thy thought and indeede mutuall loue and amity be it good or bad leadeth vs thereto that he which loueth truly seketh after nothing so diligently and so affectionatly as to doe that which he knoweth to be agreeable and pleasing to him whom he loueth And therfore the faithful soule which is here brought in to
renoumed Godly before the comming of Christ Nay which more is Saint Peter himselfe whom they make the head of their Church must be shut out Mat. 8.14 the other Apostles and the brethren of the Lorde 1. Cor. 9.5 yea Saint Paul himselfe also if a man will beleeue most of the ancient and renoumed expositors vpon the place of the Philip 2.20 To returne to our purpose the spouse teacheth vs here three most necessarie pointes the first that to bee partakers of this coniunction with Iesus Christ we must be virgins that is to say sin must not raigne in vs any more but as our God is holy so wee must giue our selues vnto all holines mortifying our members which are vppon earth beeing followers of Christ and walking as hee hath walked Colos 3.5 Ephes 5.1 and 1. Iohn 2.6 Secondlie by what meanes wee passe from our vncleannesse to this puritie to wit beeing perfumed with the graces of the Bridegroome by whome it is giuen vs to beleeue Philip. 1.29 Ephes 2.8 and to wil and to doe according to his free goodwill Philip. 2.13 And thirdlie what is the principall effect of this perfume powred into our heartes namelie the loue of God opposed to the loue of the worlde and which loue is as it were the light of the lamp of those wise virgins of whom mention is made Matt. 25. as also it is expreslie reiterated by Iesus Christ in that excellent and last sermon which he made vnto his Disciples going to his death and by Saint Iohn almost throughout his first canonical Epistle 12 Wee haue therefore in this third verse an excellent abbridgement of al true Christianity to discern it from the false which leaneth to it self in whole or in part likewise the most certain perpetual mark of true Christians to be of the number of which it sufficeth not that the persume of the gospell bee powred vpon vs but we must bee sprinckled within with the blood of the Bridegroome and with the power of the spirit of sanctification 1. Pet. 1.2 being receiued by a true liuely faith and witnessed truely by good workes to the end that that being accomplished in vs which is written in the 133. Psal namely that this precious perfume with which our true head Iesus Christ was annointed descending down vnto vs so to loue him as hee hath loued vs Ephes 5.25 wee may be in the later day really and fully perfumed and filled with his eternall glory in heauenly places to whom in the vnity of the father and of the holy spirite be all glory for euer Amen THE FIFTH SERMON Our helpe be in the name of God c. It is written as followeth in the first Chapter of the Canticle of Canticles the fourth verse 4 Drawe me we will runne after thee when the king shall haue brought mee into his priuy chambers we wil be merry and reioice in thee and wil celebrate thy dilections which are better then wine 1 Howe much this woorde of Drawing importeth how greatlie repugnant the nature of man is to God and his truth 2 Two most pernicious errors against this doctrine 3 Wee had neede to be drawen during the course of our whole life 4 The imperfection of man appeareth both in the vniuersal body of the church in euerie member thereof 5 With what coard the Bridegroome draweth his Bride vnto him 6 We must one drawe the other to run al together 7 An application of this doctrine as wel against those which are idle and negligent as those which drawe backe and turne aside 8 This is not all to runne but wee must runne after the Bridegrome and of what turnings we must take heed in this race 9 What haue bin are shal be the secret chambers wee are admitted into there to be merrie 10 How we must make more reckoning of the dilection of this Bridegroome then of al things els without exception 11 Wherefore speciall mention is made of wine and how detestable a thing drunkennesse is 12 The conclusion of this doctrine HITHERVNTO wee haue vnderstood what hath bin the most ardent desire of the spouse rauished with the consideration of the excellency of hir Bridegrome with whom she wisheth and desireth to bee entierly and happily ioyned and vnited All which may seeme not to accord and agree with that which she now addeth demaunding to be drawen by him whereas they which march forward of themselues with al diligence as this spouse doth which seemeth rather to flie thē to runne need not be drawen no more then a free horse needeth the spurre but they which are slow and heauy and they much more which are altogether restiffe And therefore wee must wey well this worde of Drawing to make our profite the better by it We must therefore first of all confesse that if wee haue in vs any good motion at al that is to say tending in such sort as it ought to the glory of god be the same neuer so small it proceedeth not from our nature either in whole or in part For contrariwise there is in our nature nothing but most desperate most obstinate rebellion vntil the spirite of God doe driue away first the darckenesse of our vnderstanding which cānot nor wil not of it selfe so much as thinke vpō the things of God 2. Cor. 3.5 and that secondly it correct the frowardnesse of our wil which is an enimy of God of whatsoeuer is truly good Rom. 5.10 8.7 And this is the cause why the Apostle Ephes 2.1 saith not simply that we are wounded but that we are naturally dead in our sinnes and offences 2 We must therefore in this place take heede of two most false doctrines whereof the one is of those who being ignorant of the effect of the fall of the first man in his whole posterity euen vnto the litle children which are yet in the womb of their mother haue thought that man being prouided of some naturall vnderstanding and iudgement had no farther need of the law of God then to bee better and perfectlier informed of the will of God his Creator as a childe that hath a good witte neede no more then a good master or as a faire white paper which is fit to receiue all that a man will write in it The other of these false doctrines is of them which compare our nature vnto a lame man that hath no need but of one to staie him vp to go vpright And this is the opinion of those Sophists which confesse indeed that we haue need of the grace of God to preuent vs and accompany vs by reason of that natural infirmitie which is befallen vs by the hereditary corruption which wee drawe from our first father but they will haue the grace of God to serue vs but for a payre of crutches hereby afterward to establish their owne merits The first therefore vtterly take away the supernaturall grace of God which is the first ground and foundation of
if our clothes did hinder vs. Euery man foldeth wrappeth him selfe in the cares and thoughts of this woorld insteede of meditating and putting that in vre which retireth and plucketh vs from the world that we perish not with it Euery mā is cold insteede of beeing hote and feruent in zeale of knowledge To be short euerie man fatteth himselfe so grosse that it wilbe impossible hereafter to passe through the strait gate a thing lamentable and whereof I warne you in the name of God while hee yet saith Come vnto me and whiles the dore is yet open or at the least onlie halfe shut If we wil not God wil shew vs to our cost and we are verie blinde if wee perceiue not that he doth alreadie prepare himselfe thereunto that if we thinke not on it he wil think on it and when wee shall crie it shall be aunswered vs as it was them which were inuited to the banquet Matth. 22.8 as the workers of iniquity Mat. 7.23 as the foolish Virgins Mat. 25.12 from the nūber of which the Lord keepe vs. In summe therefore the faithfull as straungers and wayfarers in the woorlde doe protest in this place that they labour to come vnto that Cittie whereof God is the maker and builder Heb. 11.10 not onelie to walke thither but also to runne thither with all their forces they haue receiued of him which draweth them thither 8 But we may not forget these woords After thee For it is not enough to run but wee must first run in the right way and secondlie wee must runne right without straying either to the right or to the left hand and thirdlie we must tend go forwarde vnto the mark vnto which we ought to tend if we will not haue our paines to be frustrate and lost Al these things are giuen vs in Iesus Christ solely and alone For first besides that it is of his spirit that we receiue as well the desire of running as the power to runne Phil. 2.13 He is the waie the truth and the life and for to follow him without straying and to obtaine the price at the end of our race he must alwaies run before and we must runne after him They therefore who to goe to eternall life deuise vnto thēselues new waies that is to say any seruing of God according to their owne pleasure or happilie followe the inuentions and deuises of other men whatsoeuer although these waies be neuer so common and frequented and as olde and ancient as a man can wish how euer they replie that these are not other waies but onely certaine pathes which bring them into the high way as those men dreame which make themselues beleeue that the merits of works agree verie well with grace and the inuocation of holy men departed with the office of mediation of Iesus Christ alone and his corporal and essential presence in the masse with the verity and truth of the bodie of Iesus Christ and with the ascension and second comming of him and other such conclusions necessarilie contradictorie yet notwithstanding not holding the right way after him they shal not find him at their iourneyes end and consequentlie they shall haue no other fruit of their trauaile then that which Esay speaketh of 29.13 and the Apostle Colos 2.18 Yee see then al false worshippes and religions condemned in one word of which the Apostle in that place of the Colos 2.18 handling this very matter setteth down three kindes The first is of those which are grounded vpon certaine vaine speculations hauing an appearāce of some great wisdom As whē at this day men ground the Intercessiō of Saints vpon this that men go not to kings princes but by mediators Item that if holy personages haue had credit with God being in this woorld they haue a great deale more beeing receiued with him into paradise Item that we must satisfie God in this woorlde or in the other Item that because the perfection of euerie estate consisteth in vnity there must bee one generall head in the administration and gouernment of the catholique Church or other like conclusions of theirs who forge and deuise a religion after their own fansie taking their humane discourse a very bad rule and squire to rule and squire out their building by The second kind consisteth in grosse superstitions and such as are manifest vnto all except it bee to them which are altogither blinde and so will bee Such haue beene from all time infinite maners of fancied things doings by which men haue dreamed first that their sinnes were thereby done forth and finally that God himselfe was endebted vnto them for them as are at this daie in the Church of Rome holy water holy waxe paternosters or beades going on pilgrimage certaine signes of the crosse certaine kinds of weeds attires other such bables in which there is neither sense nor reason neither with God nor with men The third sort was in the Apostles time of them which yet held and retained the Iudaical ceremonies willing to mingle them with Iesus Christ In the roume of this haue succeeded at this day the traditions of men and an infinit number of deuotions by which not only the commaundements of God are taken away and abolished and Christians brought into a most miserable seruitude and bondage but the grace also of Iesus Christ himselfe is vtterly made voyde and of none effect and there is nether doctrine nor sacramēt remaining vncorrupted Now al this is nothing els but to runne in vaine after straunge Gods although a man giue them not this name but that al this is disguised vnder these faire woords of seruing of God of the authoritie of the Church of Antiquitie and of good Meaning But in lieu of all this we are sent here vnto Iesus Christ alone and consequently to his holy and only woorde preached and wholly put in writing first by the Prophets according to the measure and dispensation of the times finally by his Apostles without being lawfull euen to the Angels themselues to chaunge any thing therein to ad or diminish the Church being founded and grounded vpon this ground-plat foundation and no other whatsoeuer Ephes 2.20 Apoc. 21.14 the whole Scripture also giuing vs most certaine witnes hereof which without this would not be sufficient for the barring and shutting out of all false doctrines and heresies which thing cannot be saide without great blasphemy Ye see then what are our listes what is our race and course and what the price is which is set for vs at the end thereof Neither doth this point concerne only the doctrine which is common to the whole true church but this aduertisemēt must also guide vs in al our particular thoughts deliberations and practises in which wee must alwaies demaund of God the addresse and direction of his holy spirit that we neuer go beyond him but alwaies walk after him hauing him and his commaundements before our eyes as we are taught at large
cannot any way doubt but that the church is truely and indeed faire seeing he affirmeth the same twise and therefore liking pleasing vnto God which we gather because that not only himselfe being bewty and bountie it selfe loueth also that which hath any trace and marke thereof as it is saide in the storie of the creation of the worlde and Prouerb 8.30 but also because hee expresly giueth vnto this spouse the name of loue or welbeloued But how can this be For he is light and we are darckenesse 2. Cor. 6.14 let vs take heede of this tentation Wee are indeed darckenesse by nature and therefore children of wrath Ephes 2.3 but yee were so faith the Apostle but now ye are washed 1. Cor. 6.11 But let vs vnderstād this soundly and soberly that wee please not or flatter our selues as also that we despaire not Seeing therefore the Bridegrome is the fairest among men perfumed aboue his companions Psal 45.7 crowned with honor and glorie Heb. 9. hauing a name aboue euerie name Phil. 2.19 yea being the welbeloued sonne in whom the father hath beene welpleased Matth. 3.17 for although in the time of Salomon this was not accomplished in this Bridegroome according vnto the flesh yet was it accounted to bee accomplished in respect of the vertue and efficacy of this mystery Heb. 11.1 how should not this spouse be faire and more then faire being spiritually vnited with him so farre as to become flesh of his flesh bone of his bones Eph. 5.30 This Bridegroome therefore beeing made vnto vs of the father our wisedome our righteousnesse our sanctification and redemption howe should not this Queene be bewtifull and faire yea euery faithful soule 1. Cor. 1.30 But besides that wee are in him and that he is the true and soueraigne bewtie of them who are by faith vnited with him according vnto the request which hee made vnto God his father Ioh. 17.21 we haue this spirituall new birth by which wee are one spirite with him Eph. 4.4 and not onely washed from our sinnes past but also made new creatures to bring foorth fruites of righteousnesse according vnto the measure of his grace The spouse therefore is altogether faire in him and by him is adorned and bewtified in herselfe from day to day And therefore let vs aduise our selues to thinke throughly and in good earnest of his grace making it auaileable and profitable vnto vs in detesting the filth and pollution of this worlde to be altogether dedicated and consecrated vnto him who calleth vs out of such filthy and foule darcknesse and guideth vs more and more into this most cleare and admirable light 1. Pet. 2.9 And if no man can like to be smutted and blatched in his face let vs learne much more to detest the spots and blots of the soule And if men do so greatly esteeme the fauor of kings and princes let vs much more esteeme of the loue of this great sonne of God who calleth vs his welbeloued and who hath loued vs so farre as to bestowe on vs the proper glory of his kingdome Math. 25.34 Luk. 22.29 Rom. 8.17 3 It followeth which the Bridegroome saith namely That the eies of his spouse are like Pigions eies It is not without exceeding great reason that the Bridegroome marking foorth vnto vs the beutie of his spouse speaketh specially of her eies For as the face and countenance of a man is the part whereby hee is best knowen and iudged of in such sort that a faire face couereth al the imperfections of the rest of the bodie and contrariwise nothing seemeth faire if the face be foule and ill fauoured so there is no part of the face more spartling and enticing then the eie and especially in matter of loue the eies are the ordinarie windowes by which this affection entereth vnto the bottome of the hart whether it be chast example whereof is that which hapned vnto Iacob touching Rachel or whether it be vnchast as it hapned vnto Dauid 2. Sam. 11.2 and as Iesus Christ thereof speaketh Mat. 5.28 but wee must vnderstand al this soundly We know that the Pigion among al other birds is gentle and feareful which appeareth specially in his eies in such sort that to shewe vs the gentlenesse and mildnesse of our Lord Iesus Christ the holie Ghost descended on him in the forme of a Doue Mat. 3.16 To shew therefore the correspondencie aunswerablenesse which is betweene this Bridegroome and his spouse as shee which is guided by the same spirite Rom. 8.14 hee sendeth vs vnto the simplicity of the Doue Matth. 10.16 which is opposed vnto this doubling dissembling and corrupt nature of ours vntill the holy Ghost make vs true Israelites Ioh. 1.47 as also the description of a true faithful man importeth Psa 15. To this vertue also is manifestly opposed the pride which appeareth in the eies of them who are hauty and high-minded as it is said by Dauid Psal 101.5 and 131.1 yea directly opposed vnto christian meeknesse which teacheth vs to containe our selues within the limites of our vocation 1. Cor. 7.20 that we desire to know no more then we ought to know Rom. 12.3 to bee lowly and meeke in heart according vnto the example of the Bridegrome himselfe Mat 11.29 compared not without cause vnto a Lamb Esay 53.7 We know also that an vnclean heart is shewen betraied by flyring and wanton eies wherof mention is made 1. Ioh. 2.16 and 2. Pet. 2.14 enuie also appeareth in a thwart looke Mat. 20.15 vices vtterlie repugnant vnto purenes modestie meeknes and loue vertues required in all Christians which thing is obserued in these kinde of birdes by those who haue written of the nature of beasts And therefore let euery one here accuse himselfe considering how farre such are from hauing Pigions eies who are giuen to craft and cosinage to pride and contempt of God and men adulterers dissolute in behauiour apparel and countenaunce both men and weomen enuious quarelsome deuouring one another in pleas actions And where is this filthines found Euē in the midst of vs who call our selues the reformed Church Alas on what title if a man looke vpon the life of a great part among vs which doubtles the Lord wil do and not respect our false and vaine shew and appearance 4 But let vs consequently hearken vnto the aunswere of the spouse My welbeloued saith she Behold it seemeth here is a great familiarity vsed towardes so great a Lord of heauen and of earth It is true But the mouth must speak of the abundance of the heart I beleeued saith Dauid and therefore I haue spoken Psal 116.10 This loue therefore is mutual and reciprocal and seeing that such speech cannot proceede but from faith 1. Cor. 12.3 it cannot be but acceptable vnto God who taketh pleasure to bee loued and honoured of his But notwithstanding there is great difference betweene the loue of the Bridegrome towards his spouse and that of the spouse towardes the
the articles also of our Creede called the Apostles Creede because it is the summarie abridgement of the whole doctrine taught by the Apostles it followeth that we must draw all this truth from the mouth of the Lord himself who hauing spoken vnto the fathers in a certain measure Heb. 1.1 hath finally declared vnto the whole world whatsoeuer is requisite vnto our saluatiō Ioh. 15.15 First by the preaching of his Apostles who were most faithfully perfectly taught yea extraordinarily who haue with like faithfulnes executed their charge not onely in speaking but also in writing in such sort that it is a mere phreasy to imagin that they haue omitted to preach by mouth or to set down in writing any one point of the doctrin of saluation Our aduersaries reply at this day hereupon say that though happily the Apostles haue taught al yet haue they not written all But when we demaund them what the pointes then are of doctrine which they haue omitted in their writings they stick fast as a man would say in the glue-pot For either nothing of that which they alleage appertaineth vnto doctrin the articles of faith or els it is such as maybe proued to haue been forged by this man or by that man being a thing easie to quote the inuenters thereof the beginning or els it shalbe found to agree no better with the articles of our faith which are the extract of the whole essentiall doctrine of the Apostles then light with darknes falshood with truth I know they are too wise to confesse thus much But besides that these thinges haue beene so often disputed and clearly proued that we may say with saint Paul 2. Cor. 4.3 that if they be obscure and hidden it is vnto them who will not heare them spoken of or whose eies the prince of this worlde hath blinded we haue alwaies offered and doe still offer to shewe and proue them to the eie before a true and Christian councell 3 I say the same touching the whole estate of the house of the bridegrome namely that by these same Apostles he hath fully set vp appointed both the vocations charges thereto belonging as also the exercise of them in that which concerneth the substaunce of the gouernement of his family in such sort that it is more lawfull to change diminish or ad any thing in these vocations then in the doctrine the application execution onely of the saide charges and vocations being onely left free according vnto the circumstaunce of places times persons which cānot be ordered alwaies after one fashiō because of the necessary diuersity of them So did Moses order himself as a faithfull seruant in the house of God hauing done nothing but according to the patterne which he had seene in the mount Heb. 3.2 8.5 In which afterward nothing was chaunged or taken away by the true Prophets but when it pleased god to erect his tēple to set vp the whole building ordering of the ecclesiasticall charges thereof which was ordained by the Lord by the mouth of Dauid effected by Salomon yet this estate was not to endure but vntill the cōming of the Lord master of the house Heb. 3.6 who afterward by his holy spirit ledde his Apostles into al truth Ioh. 16.7 who withhold hid nothing thereof but haue declared and opened all the counsell of God Act. 20.27 yea left in writing to continew vnto the end and consummation of the world Whereupon it followeth that that which is customarily and commonly alleadged to wit that the master holdeth it for done which is done by his workemen cannot haue any place in this matter I meane neither in the doctrine nor in the generall and fundamentall estate of the house of God to attribute thereby vnto the successors of the Apostles any power and aucthoritie of chaunging adding vnto or diminishing any thing either in the one or in the other The reason is because the Apostles haue left nothing to be set vp by their successours but haue themselues taught and established all things hauing left nothing to the Pastors Doctors Elders Deacons but to gouerne them-selues and their flockes according vnto this rule and foundation 1. Cor. 3.11 without adding to any new thing or clipping therefrom or changing ought the Coche God be thanked of this bridegrome being of an other building then is saint Peters Church at Rome a true figure of false religion in which there is alwaies some thing to be amended added or chaunged And therefore they who began first not to content themselues with such ordinaunces as were truely Apostolicall witnessed by their writings what end thereof so euer they had and what occasion so euer they pretended opened the gap to all that confusion desolation whereunto the Church of God was by little little most pitifully brought So thē to cōclude this point it is the bridegrome himself our only true Salomon who hath diuised built this Coch by his trusty faithful Cochwrights Carpenters 4 But why is this house which is so strong and stable that it preuaileth against hel-gates it selfe Math. 16.18 compared here vnto a Coche which is made to go frō place to place We haue already yeelded the reason therof to which ye shall adde this which I will farther tell you It is to shewe vs how shamefully and wittingly they abuse them-selues who dreame that God hath tied his truth vnto one sole place or See which men in our time haue perswaded thēselues to be the See of Rome in so much that some are become so blockish blind as to think that the Catholicke Apostolicke Church the Romane Church is all one adding this word vnto the Apostles Nicene Creed a thing as improper absurd what reply soeuer be made to the cōtrarie as if a mā should say that the head of a mā a mā were al one though we should grant thē that the See of Rome such as it is at this day were not only the true Church but which is more the head of al particular Churches Let vs therefore note that this true Coche is there found where this Bridegroome is purely preached both in respect of his person and in regard of his office without matching him or ouer-matching him with a companion either superior as they do who pray the virgine Mary to command her sonne or collateral as they doe who cal the same virgine their aide and their hope or else inferiour as they doe who call vpon the Saintes absent or vpon the deade But some man will say Is there then no certaine visible place on which the Christians ought to depend stay themselues to say we must beleeue and do that which is taught and commaunded in such a place Iesus Christ beeing asked the same question answereth not that it is Rome or any other place But saith he where the dead body is there the eagles gather themselues
it as hee hath done Wherein let Mounsier Genebrard himselfe be iudge whether Master Beza vnderstand this Canticle or no and leaue to accuse with such shamelesse impudencie his ignorance and impietie Nowe for the profite and benefite of the Church of God in common how could it be more plainly and familiarly more largely and plentifully more distinctly and particularly handled then by this way which he tooke for the behoofe of his particular flocke and charge the people of Geneua to expound the whole Canticle by particular sermons and so to drawe from thence for instruction and doctrine rebuking and reproouing warning and exhortation comforting and consolation what ground and preceptes soeuer might be offered VVhich howe aptly and fitly it is done by Master Beza in these sermons there is no man so ignoraunt which in reading shall not perceiue especially obseruing those speciall notes which containe the summe of all that which in the sermons following he hath particularly deduced and handled euery section aunswering by the like figure vnto that which is premitted in those summary contentes which may serue both in steede of marginal notes and an exact table vnto the whole worke And in these who so list may summarily and shortly see in what sort the Authors whole discourses are framed and directed according vnto the naturall importance of the text it selfe against the aduersarie And this is it whereat principally Master Beza hath in these sermons of his aimed namely to the conuincing of the aduersary in the chiefest most fundamentall pointes controuersed betweene the Papistes vs and especially touching the principall points concerning the true Iesus Christ for there are false Christes gone out into the world and many say here is Christ and there is Christ but beleeue them not and the true Church for there is a false Catholique Church too resembling the true onely in name and the certaine and infallible markes both of the one and the other which are the questions especially debated betweene our aduersaries and vs at this day As in deede this is the principall ende and scope which Salomon himselfe respected in this song of his namely to paint forth vnto vs in most liuely coloures aswell the true and essentiall qualities of this Bridegrome as also the natiue and liuely portraite of this spouse which is his Church And therefore fiue of the sermons of this volume which goe no farther then the thirde Chapter of the Canticles for the rest Master Beza hath promised if God wil hereafter and my selfe by the assistance of the same God will according to my leasure performe the translation of them when I shall receiue them concerning the description of Salomons Coche and the crowning of him with a crowne by his mother in the day of his fiaunsailes are wholy touching the vsurped tiranny of the Church of Rome ouer all Christendome and the falsification which the heade thereof who nameth himselfe the Lieutenaunt generall in earth vnto this king which is here crowned vseth in all the ordinaunces and lawes of God And first in the law morall throughout euery commandement first second third fourth fift sixt seuenth eight ninth and tenth and then in the law ceremoniall thirdly in confounding the law with the Gospell and causing men to seeke after their saluation in that which inditeth and condemneth them shewing and proouing after this howe Christ is degraded from all his estates offices by this Apostaticall See And first of his dignity royall then his state propheticall thirdly his Priesthood The same both touching these and other points debated betweene the Papistes and vs is likewise performed throughout his whole sermons that the diligent reading of them may furnish euery one of the simpler and ignoraunt sort with store of weapons defensiue offensiue against the aduersarie Some fewe thinges beeing personal matters I must confesse vnto your Lordship I haue omitted in the printed translation which are pointed vnto by a little star that who so list to see them maie by that meanes consult the autor himselfe I thought it for my owne part not conuenient as many good men also with me to hinder the Church of so great a commoditie as I doubt not this woorke will bring it by occasioning anie offence through some few wordes which might happily breede some grieuance And herein as I doubt not but the autor himselfe for his loue towards me wil pardon me so I hope al the godly wil hold me excused It remaineth I beseech your Lordship in all dutie and humility fauourablie to accept of this simple present of mine no requital or recompence of your Honors bountie and liberality alwaies exhibited vnto me but a testimonie and signification of my grateful and thankful mind most affectionatelie deuoted vnto al seruiceable duty towardes your honour THE Lord of Lords and God almighty guide you euer and direct you in al your honourable actions with his holie spirite and continue you long in al honour vnto his honour for the welfare of his Church the benefite of our common Weale the patronage of our Vniuersitie the ioy of all such as pray for your Lordships health and prosperity Amen ¶ THE ARGVMENT OF THE XLV Psalme seruing for an Argument and preface or abridgement of this booke of the Canticle of Canticles or song of songes of Salomon THis Psalme as the whole booke of the Canticle of Canticles is to bee taken and altogether to be vnderstood in a spirituall sense and therefore there is no appearance or shewe of reason to take it as some haue done for a marriadge song of Salomon and Pharoes daughter For besides that the title which is in Hebrewe ouer many of the Psalmes woulde haue made some mention touching this point wee see howe this marriadge is condemned and that worthily by the holy ghost 1. Kings 11. so farre it is from all reason to take that alliaunce marriage of his to haue bin a figure of so holy sacred a one as that is which is proposed vnto vs in this Psal We haue therefore in this psalme an excellent and most diuine treatie touching the most strait and spirituall bonde and alliaunce which is betweene Iesus Christ and his Church euery point thereof being prosecuted and continued vnder such formes and phrases of speach as are customarily vsed in the treaty of the conditions of a naturall marriadge betweene such persons as are of an high degree and qualitie as the Prophets also haue in many places retained the very same termes of Bridegrome and spouse and of marriadge speaking of Iesus Christ and of his Church as the Apostle hath likewise vsed the same namely Rom. 7.2 2. Cor. 11. and Ephs 5. We are therefore to note in the first place that as in the matter of mariadge the fiansailes or betrothings are first solemnized then afterward the marriadge so Christ also as the bridegrome of the Church ought to bee in some sort considered after two diuerse manners first according
directeth hir speech is exceeding rich passing bountifull and liberal hauing in his hand al the goods and blessings both of this life which is present and of that which is to come Yet this spouse desireth and demandeth nothing else but to be kissed and kissed againe with the mouth of hir beloued neither must we woonder at this familiar demand of hirs For the spouse which is the Church of God hath not receiued the spirite of feare by the condemnation of the Law Rom. 8.15 but the assurance of that holy hardines and boldnes which doth thrust vs forward euen to the throne of Grace Heb. 4.16 not for any opiniō of our selues but by an holy assurance groūded on him which is our peace Ephes 2.14 as his spirit beareth vs witnes in our hearts Gal. 4.6 yea so far as to verifie that which is said that the kingdome is euen as it were snatched caught away by violence Mat. 11.12 the lord himselfe yet suffering himselfe to be as it were ouercome in plaine wrastling by his Israel according as it is described Gen. 32. Now touching this kissing which is here spoken of wee haue to note that men by a certaine addresse and instinct of nature to declare their mutual loue amity one towards an other haue accustomably vsed certaine maners of outward actions hauing some agreeablenes with the same thing which they would witnes to be within them some after one fashion others after another As for example this custome of putting off the cappe and vailing bonnet this bending and bowing of the body this kissing in witnes of loue and reuerence one towards another by which outward gesture a man maketh himselfe inferiour to another to doe him curtesy The like is that of giuing the hand one to another to witnesse that a man is ready to make mutual deliuery of his hart and al that he hath But among all other gestures kissing hath I know not how the most euident expresse representatiō of that which is within For whereas the life consisteth in respiration and breathing and that our breathing is by the mouth kissing is a signe that a man is ready to communicate and as it were to infuse his own proper soul into his friend And this hath beene vsed to be doone aboue all others amongst the people of the East and especially among the people of God yea in the ancient Christian Church both East and West witnesse that of Saint Paul Rom. 16.16 and in many other his Epistles as also in Saint Peter 1. Pet. 5.14 which thing as touching the ceremony is yet obserued among the Monkes and in that which they cal the Pax in their great solemne masses in the popish Church where in the mean while notwithstanding the communion of the holy Supper to the preparation whereof this kissing was vsed as a testimony of all true concord and mutual charity is taken away and abolished But it is come to passe in this as in many other auncient and laudable customes which haue beene so villanously and filthily abused that it is a very hard thing to vse it holyly and sincerely for which cause also they may not be rashly lightly brought in vse again Howbeit notwithstanding this holy spouse in this place speaketh of an holy and sacred kinde of kissing and more chast a great deal without comparison than any kisse can be between any husband and wife the chastest that euer were or possibly can be vnderstanding by this kisse a most certain and most euident testimony of hir hoped coniunction with hir beloued 5 But wherefore will she be kissed with the mouth of hir husband seeing properly to speake there is no kissing but with the mouth Let vs note here first of all that hereby is shewen vs the ordinary meane by which God ioineth himselfe vnto his Church and his Church vnto him which is by the preaching of his word accōpanied with the vertue working of his holy spirit which woord of his is here vnderstoode by the woorde Mouth which is the instrument thereof insomuch that this word is called the power of God to saluation to euery one that beleeueth Rom. 1.16 and the incorruptible seede of the Church 1 Pet. 1.23 which is properly attributed vnto the holy ghost Ioh. 3.18 but this is not all For if we consider very nearly of the whole matter we shal finde that whereas the spouse neuer wanted this word without the which the church could be no church it is euident that in this place she demādeth some farther matter than this Therefore she seemeth here thus to say you haue saluted me hitherunto and as it were kissed me with letters messages but now I desire and craue the presence of your selfe in proper person otherwise I cannot bee satisfied or contented Although then the Lorde and Sauiour of the woorld hath from the beginning contracted himselfe with his Church in the persons of Adam and Eue of and from whom he would haue it to be drawen and descended and albeit he hath afterward renewed his fiansailes by other his promises reiterated with Abraham Isaack and Iacob as with the fathers of the beleeuing yet was this but a stipulation and contract of marriage by words of the future and although afterward the fiancer Christ himselfe did as it were represent himselfe in the ceremonial Lawe by which he approched more nearer vnto his fianced his Church did as it were espouse and marrie hir by words more plain and expresse yet was it done as saith the author of the Epistle to the Hebrues but after an imperfect maner Heb. 1.1 by shadowes the body and truth of which is Iesus Christ himselfe Colos 2.17 And this was sufficient to saluation for the auncient fathers by meanes of their faith insomuch that the place of the blessed is called the bosome of Abraham Luke 16.22 who saw the day of the Lord reioyced thereat Ioh. 5.56 yet neuerthelesse this did not altogither satisfy content them knowing that their hope respected that which was to be accomplished and fulfilled in his time namely then when the heire shoulde come himselfe in person into his vineyearde Mat. 21.38 And therefore our Lord Iesus Christ said Luk. 10 24. Many kings and prophets haue desired to see that which you haue seene and haue not seene it and to heare that which you heare haue not heard it The which thing is also witnessed by Saint Peter 1. Pet. 1.11 This is it then which the spouse in this place meaneth as if she should say O Lord my Sauiour my beloued I haue receiued commendations inough messages inough testimonies inough that thou wilt come in person and accomplish thy marriage but when when wil this blessed hour and time come in the which thou wilt ioyne thy selfe really vnto me with the chast holy kisses of thy own mouth For in very truth it may and ought to be well said that the sonne of God hath kissed vs yea more
than kissed vs by ioining himselfe in such wise and so near vnto vs that the man whom he hath taken vnto himselfe is not only the image of God his Creator as was the first Adam but is true God true man in one onlie person and that in such sort that this ioining and vniting himselfe with our nature neither is nor shall bee euer seuered or broken by this means his mouth hath euer doth yet remain as it were glued vpon ours by this holy kisse of his 5 But yet this is not inough to vnderstand this holie kisse which the spouse doth so wish for and desire For albeit the son of God which is this Bridegroome hath taken vpon himselfe this nature common to al mankinde yet hath he not kissed al men No but his church only his only spouse And therfore as euery mā is not one flesh with euery woman nor euery woman with euery man but besides the humane nature which is in general commō to them both there must be also a speciall coniunction between them of bodies to haue one mā made one flesh with one woman so to haue Iesus Christ become the Bridegrome of his Church and so to make her flesh of his flesh and bone of his bones as it is spoken Eph. 5.30 there must be between him and his Church a matrimonial coniunction whereof the spouse speaketh in this place 6 Now touching this spirituall contract the Scripture againe teacheth vs two degrees thereof The first in this present life which is made by the promise of the Bridegroome and receaued by faith of the spouse the instrument whereof is the Gospell which is preached vnto vs the seales are Baptisme and principally the Supper of the Lorde The second degree whereunto we aspire and contend is this real entire actual vnion whereunto we shal come in the later day when that which we are already by hope neither vain nor vncertaine shalbe then perfitly effectuated then I say When wee shall see him as he is 1. Ioh. 3.2 when God shalbe al in al 1. Co. 15.28 when we shall know no longer in part 1 Cor. 13.12 but shalbe eternally with him 1. Thess 4.17 Furthermore when the spouse speaketh here not simply of one kisse but of the kisses of his mouth she declareth that shee desireth not this comming only of his in flesh into the earth albeit shee knewe that the bridegroome should then come in person but wisheth and desireth kisse vppon kisse knowing that this corporall presence of his here belowe should endure but a small time and that the place of the true consummation of this marriage is not in earth but in heauen in which this king should crowne his spouse making hir partaker of his glory according to that petition and request of his made vnto the father Ioh. 17.24 that whither he went thither we might also come She knew I say that this her beloued should come downe to the earth not to stay here himselfe but to draw vs after him into heauen Ioh. 12.32 being gone himselfe before to prepare a place for this wedding Ioh. 14.12 And therefore not content with one kisse she aspireth and hasteth to this later day staying no whit in the mid-way as the Lord himselfe also teacheth vs to pray euery hour euery moment that his kingdom come calling also this day the day of our deliuerance at the approching drawing neare whereof we are warned to lift vp our heades Luk. 21.28 This is that desire which made the Apostle to cry out miserable man that I am who shal deliuer me from this body of death Rom. 7.24 in another place I desire to be dissolued and to be with Christ Phil. 1.23 confessing that hee had not yet obtained the price but that he stil rūneth after it Phil. 3.13 yea which more is the same Apostle is elsewhere accustomed to set downe three degrees before he come to the highest of his desire put off and delaied to this latter day vnto the which saith he the crown of righteousnes is kept and reserued for me 2. Tim. 4.8 The first degree is when the Bridegrome christ ioyneth himselfe vnto vs in this life by his holy spirit Ioh. 14.23 the second is at our departing out of this world waiting for the later day For albeit at their departing out of this world the spirits of the faithful are gathered vnto God as it were kissed in person by the sonne of God their beloued according to the saying of Iesus to that poore theefe on the crosse Luk. 23.43 and the praier of Saint Stephen Act. 7.59 yet notwithstanding one part of vs to witte the body lying in the dust ignominy of death these ful kisses are respected delayed vntil this later day when we shall meet him he meet vs with this blessed speach Come ye blessed of my father inherit the kingdome prepared for you from the beginning of the world For then shal it be when the bridegroome comming the virgins shal go to meete him Mat. 25.6 Farther though we respected onely this present state here below yet must we obserue that the spouse when she demandeth and craueth not one kisse but many kisses of her beloued shee desireth a cōtinuance encrease of faith hope charity al other graces necessary to saluatiō And for this cause is the life of a christian compared to a race in which we must run stil on forward to the end of the list where the crown is as the Apostle in many places warneth vs as elsewhere he also saith that Iesus Christ must grow in vs and we in him Phil. 3.12 Eph. 4.13 8 To go on although the spouse speake not here of kissing but of being kissed notwithstanding whereas the one cannot be done without the other we must know that it is our duety also to kisse the Bridegroome but wee must kisse in being our selues kissed otherwise our kisses would be foul and vncleane if they either should begin or ende in our selues as are all the worshippings seruices of God which come out of the forge of mens braynes Esay 29.13 yea all those morall and philosophicall vertues which proceede from else-where than from the spirit of regeneratiō Rom. 4.2 Phil. 3.8 seeing which more is euen the kisses of the Bride kissed by hir Bridegrome though they be reciprocal are notwithstanding very vnequal in quality vnto those of hir Bridegrome For the kisses of the spouse are of no valewe in themselues and that it pleaseth the Bridegrome to approue and like of them proceedeth of his onely fauour and grace 9 Now in kissing this bridegrome to doe him that fealty homage which the greatest monarcks of the worlde as it is in the Psal 2.12 owe him we may not be so presumptuous malapert as to hoise our head vp at the first to kisse his mouth but wee must beginne at his feete after the example of that poore sinnefull woman who washed them with her teares
wiped them with the haire of hir head annointed thē with hir sweete oyntment Luk. 7.38 being hir selfe first inwardly annoynted by him We must therefore begin our kissing with a true acknowledgement of our sinnes after the example of the poore Publicane daring not to approch at the first but standing a farre off Luk. 18.13 and thence bringing that contrite hart which is neuer despised of God but is a sacrifice vnto him of a sweet smell Psalme 51.17 we must so come vnto his feete and finally demaunde in faith with this spouse that he will receiue vs to the kissing of his holy mouth from which we shall heare this most precious speach Thy sinnes are forgiuen thee to be brought in the end to the true consummation of this holy coniunction 10 Lastly to come vnto the fourth poynt wee must obserue and note after what maner of fashion these kisses are desired namely with a most full and liuely affection of a most assured faith and with so ardent a zeale and desire as none can be greater And this sheweth the fruit which the spirit of God bringeth forth in vs by this repentance of which I spake I meane a true assurance of conscience throughly pacified and quieted then when by the grace fauor of god apprehended by a true and liuely faith we are resolued of the loue of God by the testimony and witnes of his spirit of adoption teaching vs what God hath determined of vs 1. Cor. 2.16 the which gift of God is such that it is neuer altered or changed Rom. 11.22 so that we can neuer be separated or remooued from this loue Rom. 8.35 And thence is framed in vs that ardent desire which making vs to forget all other thinges without looking backe any whit at all behind vs furnisheth vs with forces to striue goe on with all our power in this race according to the example of the Apostle without staying any thing at all in the way vntill we come to the end of the list where the Bridegroome waiteth for vs saying with Dauid Psal 16.5 Thou art my lot and mine inheritance and not this world whereunto we must bee crucified Gal. 4.14 againe Psal 17.15 When thy glorie shal appeare then shall I be satisfied Who is then this Bride which is kissed of the Bridegrome that kisseth him againe reciprocally Certainly not they who looke behind them who seeke themselues the world For the heauēs are not in the earth none hath part with this Bridegroome saue he which seeketh after him indeed aboue al things renounceth himselfe For when the spouse saith Let him kisse me shee declareth that shee expecteth al things of him that she vtterly forgetteth hir selfe to seek after him to find him Nether are those they whose god is their belly who desire nothing els but to be kissing the cup neither the couetous which desire onely to be kissing of their gold their siluer For we cannot serue God Māmon Iob. 31.24 Mat. 6.24 To be short whosoeuer he be that wil haue part in this coniūctiō which is here vnderstood by these kisses in which our assured euerlasting felicity consisteth he must cleaue vnto the lord to be one spirit with him 1. Cor. 6.17 renoūcing the Prince of this world himselfe euery other thing whatsoeuer which may turn him neuer so little from this holy affection Which thing being true seeing how it is practised among vs among whō there are yet to be found so many mischieuous vices dissolutiōs notwithstanding the ordinary continual warnings here vsed accompanied with so many of Gods iudgementes before our eies I know not what to say or thinke but that if wee chaunge not and returne and that betimes there will fal on vs without the singular mercy of God that diuorce whereof there is mention in Ezech. 23. if our estate and condition become not yet farre worse according to that which the Lorde threatneth to Chorazin Bethsaida and Capernaum Mat. 11.21 Nether may we here alleage that we haue renounced our idolatry to kisse the Bridegroome for the most dangerous kind of Idolatry which is inuisible raigneth yet in the midst of vs. Nowe it is nothing to haue renounced Sathan superstition if we put not on Iesus Christ We are alas a great part of vs of the number of them of whom the lord speaketh by Esay 29.13 This people honoureth me with their lippes but their hart is far from me And this is called the kisse of Ioab when he killed Abner 2. Sam. 3.27 and the kisse of Iudas not the kisses which are here desired and mutually giuen of the spouse agreeable with that of Dauid Psal 42.1 that his soul like vnto the poore hinde which panteth after the waters longeth after the liuing God For to attaine vnto this coniunction we are not to keepe our selues from al such thoughts words and deedes by the which the holy spirite which teacheth vs to sigh after this Bridegroome is manifestly made sad and grieued and in the end chased and driuen out of the midst of vs whereby it commeth to passe that the later estate is made worse than the first Matth. 12.45 as alas wee see too many examples thereof at this day before our eies but wee must stand also diligently vpon our gard to take heed that these kisses do follow one vpon another in a cōtinual tenour train after that god of his grace hath begun once to be working in vs for our enemy is crafty and subtil and can to surprise and snare vs serue his turne euen with those graces and blessinges which God bestoweth on vs to make them so many instruments to our ruine and destruction For who is he which hauing sayd or done any thing but some thing well is not incontinently tempted with an opinion of himselfe Ye see then how soone al is marred if we stand not carefully vpon our gard Abraham and Sara had a singular desire of seeing the race and seede which was promised them neither were they without a true and liuely faith without which they had not so carefully looked for it But behold Sathan in his scout watch who bestirreth himselfe so wel that amidst this faith he soweth so great impatiēce that there is nothing wanting on the part of Abraham Sara that they be not depriued of their longing thorough their owne great fault and folly For what doth Sara Shee perswadeth her husband to take Agar the bond maid to haue of her this issue and seede of whom Ismael is borne the persecutor of Isaack the child of promise and only heire thereof Look we likewise on Rebecca who beleeued that which was tolde her of her two children being yet in her womb Gen. 25.23 notwithstanding being narrowly watched snared by Sathan when she saw Isaacks intent and purpose was to blesse Esau it wanted not through her impatience that al was not ouerthrown turned vpside down as
it had indeed notoriously come to passe had not God by his grace holy spirit gouerned Isaak in the end issue of this matter And among other causes we must principally attribute the great afflictions which after befell Iacob menaced by his brother to this slie touch of hers though God drew light out of darknes Wee haue hereof also a notable example in Martha the Sister of Marie who not knowing how to gouern and rule in good sort that good and holy desire she had of receiuing and well entertaining of Christ in her house chose not the better part but that for which shee was reprehended Luk. 10.42 Let vs therefore all of vs little and great be careful not only to demand of God his graces and blessinges but also that principall grace which gouerneth all the rest as we here see that the spouse speaketh not simply of one kisse but of kisses in the plural number and addeth moreouer of his Mouth to teach vs that to come vnto this so much desired coniunction wee must demaund of God grace vpon grace which graces doe truly part from his mouth being not onely produced but also entirely gouerned by his spirit without anie mixture of our leauen As for example conformably to that which I euen now alleadged of Martha you the woorshipful the magistrates are much busied encombred in the dispatch of ciuil causes and administring of Iustice vnto euery man which is an holy vocation and calling with which the Lord hath honoured you wherein I beseech him to graunt you his grace to beare your selues wel vprightly and diligently But if you so imploy your selues herein that the desire you haue to doe iustice in ciuill causes cause these roomes to be voide which ought to be filled with your persons to heare the woord of God which should rule and direct you in your charge this is called vnder the colour of doing well to forget the chiefe principal busines Again behold a preacher which wil be diligent and painful at his study to prouide wherewith to feede his sheepe This is a most holy necessary desire but if he giue himselfe in such sort to his booke that while he is at his study Satan catcheth one of his sheep this is not to do the duty of a pastor or sheepheard who shuld not only attend vnto reading according to the admonition of Saint Paul 2. Tim. 1.13 but also to watching ouer his flock both in general in particular according to the exāple of our Apostle Act. 20.26 Behold likewise an housholder houswife who is careful to trauel according to the cōmandement of god for the maintenāce of hir family look on an honest merchāt which endeuoreth to folow his calling in a good cōscience for the profit of the cōmon weal which is a thing very rare seldom in this world these are holy honest desires but if to attēd on these things a man be then at his shoppe when hee should be at a sermon to doe better this is nothing else but to do euil when we think to do our duty And therfore I say again that we must be watchfull stand vpon our gard to desire aboue al things the kisses of the mouth of the Lord that with a pure holy ordered affection after the example of this spouse vnto whō the lord of his grace conforme vs which thing we wil demaund of him saying Almighty God c. THE THIRD SERMON Our helpe be in the name of God c. 2 For thy dilections are better then wine 1 That the whole contentment of the spouse or Bride proceedeth from this that the Bridegroome hath loued her first 2 The woork of creation is the first testimony of Gods loue dilection towards man 3 The worke of redēption is a more admirable testimony of this dilection but is particularly belonging vnto the spouse 4 The testimony of this loue is declared vnto vs in the holie Scriptures 5 In what sense these dilections are preferred before wine and why the spouse vseth this word in the plural number 6 The mutual and enterchaungeable dilection or loue which is dewe vnto the Bridegroome is the sum of the Law And the principall abuses which are committed in dilection or loue and in hatred 7 That God alone ought properlie to be loued 8 That knowledge must go before loue and how man before his fal knew and loued God 9 Whether Adam and Eue had the knowledge of euil thereby to haue hated it before their fal 10 Men before they be regenerate cannot nor wil not learne to loue or hate aright 11 The onlie spirit of God which created vs teacheth the spouse this lesson but yet not without resistance 12 The marueilous combate of the Bridegroome for his Bride 13 The warre of the spirite against the flesh is not by and by ended 14 How wee ought to loue one another and the other creatures 15 The hatred of vs against the diuell ought to be irreconciliable 16 How we ought to hate the wicked 17 Abuse in hating the creaturs which are made for our vse 18 A conclusion of the treatise of orderlie dilection and hatred WEE haue hearde howe the spouse forgetting all other thinges whatsoeuer without exception protested that shee desired no other thing than the kisses of the mouth of her Bridegroome Nowe to the ende that euery one of vs may knowe that shee speaketh not as a fond passionate bodie but as one which is indeed sage and sober and which knoweth to make good difference between that which she ought to desire and that she ought to shun she addeth a peremptory reason of her so ardent desire to wit the dilections of her Bridegroome Which thing because it may be taken in two sortes either of the loue of the Bridegroome towardes the Bride or of the Bride towards the Bridegrome we must first of al vnderstand that this heere is meant of the dilection wherewith the Bridegroome doth loue the Bride For otherwise the Bride should brag and boast of her selfe which the Saints of God are neuer wont to doe This therefore is the sense and meaning of this place that it is not but vpon great ground and reason that the spouse forgetting all other thinges yea euen her owne selfe desireth nothing else than to be loued of Iesus Christ her Bridegrome to enioy her wel-beloued seeing there is nothing to be compared vnto the dilection and loue of God towards vs whence it followeth reciprocally that is back againe that there is nothing which we ought to loue besides him But first wee must begin with him which hath loued vs first because that without this wee could neuer knowe him aright vnto saluation nor loue him 2 But who is able to sound this bottomles depth whereinto we now enter I mean the special dilection of God towards his church Truly our God is infinit incomprenable in al his works euen in the smallest of them
meete with it as indeede alas he met it with a mischiefe when Satan which remaining not in his first estate had made himselfe most fowle and most wicked discouered himselfe inough vnto him for such a one as he was and most worthy to be hated and reiected when in tempting of him he accused the creator of enuy and lying And behold here wherein Eue and after her Adam did faile inexcusably to wit that in steede of vsing that addresse and helpe which they had to know well enough and to hate this deceiuer they suffered themselues to be perswaded of him so enthralled and captiuated themselues with all their posterity in this corruption Rom. 7.14 which maketh that he is now most blinde and most bad together in louing and in hating 10 For if we examine the whole course and traine of the worlde what shall wee finde els but some deceiued in the difference betweene good and faire and euill and foule others wittingly louing that which is worthy of hatred and hating that which they ought to loue For example if the question bee touching that which directly concerneth the loue and seruice of God behold the superstitious and Idolaters so bewitched that not only they cānot nor wil not know loue the truth but they stop their cares that they may not heare their eyes that they may not see and which more is they persecute it with fire and sword Behold on the other side the Atheists and mockers of all religion with which the whole world at this day stinketh the earth it selfe demaunding vengeance of God If we speake of the life of men towardes men and consider whereunto all apply and giue themselues great and small from morning to euening we shall finde that some burst with the plenty and abundance they haue and would sel paradise out of hand for a lickerous morsel others trauaile not to serue God by their life but only to maintaine this life fearing they should die for famine and will not stick so they may saue a farthing to loose their soul the word of their saluation others possesse not their goods but are possessed of thē in body in soul others welter and walowe like hogs in their wanton lustes others are insatiable in swallowing downe of honour to fil themselues with wind others giue themselues to ten thousand vanities as this wise king Salomon himselfe hath at large declared in his booke of the Preacher In a word see how by not louing and hating as they ought euery man departeth out of this life without knowing or without well thinking thereon what he came hither to do 11 You see thē what this euil is what is the original cause therof But what remedy is there To haue recourse vnto him which hath made vs who alone can make vs anew by the same power which is his holy spirite enlightening the eies of our vnderstanding Ephes 1.18 Act. 26.18 framing a clean heart within vs Psal 51.12 creating in vs both to will and to doe Phil. 2.13 in a woorde making vs from the head to the feete new creatures 2. Cor. 5.17 that is to say such as this spouse is set before vs here to bee which is at large described vnto vs by Ezechiel both in her first estate and condition and also in this whereunto she is exalted Ezech. 16. in such sort that rightly the Apostle calleth the Church the woorkemanshippe of God 1. Cor. 9.1 yea of him alone in respect of the effect 1. Cor. 3.7 and a woorke so long and so hard and difficult because of our rebellion that the spirite of God cannot as I may so say come to the end thereof but with time and by plucking vs vp as it were by a pully Which seeing it is so let vs consider what this perfect loue and charitie of ours ought to be towardes God and our neighbour the portraiture whereof is set down in the two tables of the Lawe and hath too in some sort beene knowen marked by a Painim saying in speaking of the mutuall frindship of men that true and perfect loue and frindship is shewn in this that the one desireth that which the other desireth and wil not that which the other wil not which is as much to say that hee loueth that which the other loueth and hateth that which the other hateth This is an excellent rule to direct our whole life by if we take the Lawe of God for the ground and foundation of that which wee ought to loue and to hate and by consequent presuppose that the will of the Bridegroome which is the head whose wil is declared in his Lawe giueth a Law vnto the wil of the spouse witnes that which we craue euery day in our praier saying Thy will be done 12 And to shew how necessary this patern is behold Iesus Christ that is to say the Bridegrome himself who being come into the world to cōquer win this Bride to kisse hir as hir selfe desired with his own mouth being in cōbate with him which held her frō him vttereth this strange speech Notwithstanding not that which I wil but which thou wilt Mat. 26.39 And what meaneth this Was there a strife and rebellion betweene the wil of Iesus Christ and the wil of God his Father None at all For were it so hee coulde not haue beene either God or so much as a good man much lesse our Sauiour as indeede and truth he is For as much then as the person of the father and of the holy Ghost and his are one and the same God his wil also is one the same wil with the father the holy ghost And in asmuch as he is man he had another wil as it were another nature but without all repugnancy notwithstanding against his diuine wil. Who is it thē which speaketh thus Iesus christ God mā but according to his humanity against which distinctly this combat was addressed because it was in it that he should make his combat and ouercome as it were himselfe in asmuch as he is God the iudge and reuenger of sinne in such sort that in one person alone he is assailed and assaulted and is alwaies conquerour And what caused him so to speak Not any rebellion of his humane wil against his diuine wil but only a diuersity proceeding from the apprehension of that most frightfull and most horrible feeling of the curse malediction of God against al the sinnes of the elect which he had vpon himselfe although he had no blemish at al in himselfe an apprehension notwithstanding entirely subiecting it selfe vnto the will of God and in euery point wel ordered and gouerned And if the Bridegroome speake thus beeing altogither perfect what must the Bride and spouse doe in whom this orderlinesse and good regiment of wil is scarcely begun 13 Behold therefore I say why this change by which it is giuen vnto this Bride to loue that which her Bridegroome loueth
nearer vnto vs now then hee was in Salomons time and that he is as it were painted out before our eies 4 And wee must note here that this prayer pertaineth not onely to euerie member of the Church in the feeblenesse of his spirit and wil but to the whole body of euerie Church yea of the whole Church Catholickly that is vniuersally considered so vexed and troubled as al auncient histories do witnesse both by heretiques in matter of doctrine and so defaced and disfigured with infinite scandales and offences in the discipline and gouernment thereof which thing should bee well considered both of them which seeke here belowe a perfection in euerie member of the Church as the Catharistes of old and in our time the Anabaptists and of them which forge vnto themselues an Idea of a Catholique Church which should be without spotte or wrinkle which they afterwarde apply to their phantasme of the Sea of Rome without any either scripture or reason And yet for all this the true Church leaueth not to be the receptacle gardien of the truth of God who neuer suffereth that this foundation should not remaine and abide firme and sure 5 But in saying Draw me we must withal take the cord in our hand by which we are craned vp and drawn vnto him for to speak thus in the meane time to refuse the meane which is presented vs to draw vs were but to mock God That which I call the corde is the preaching of the Gospell the ordinary instrument of the spirit of God to open our heart to the end to make it heedful and attentiue and to pearce our eares to hear to giue vs eies to see in a word to lead vs into al truth and to confirme and comfort vs vnto the ende and this is it in which the ordinarie exercise of all Christians consisteth It is but in vaine therefore for such as are ordinarie and common contemners of Gods word to say Draw mee For it is no more then if they should saie vnto God make me to liue without a soule make me to see without light 6 But to go on a man maie demaund why the spouse saith in the singular number Draw me and not Draw vs seeing that anon after she speaketh also of her companions And wee will run after thee Let vs therefore vnderstand that this spouse here representeth not one onlie person but the whole company assembly of the true faithful already instructed and bringing forth euerie day as a fruitful mother children vnto God which are here vnderstoode by the companions of this spouse Shee ment not therefore to forget her companie in speaking particularlie of her selfe but to shew by her owne example the rest of her traine what they ought to doe And thus must they doe which haue profited more then others in the Church of God they must bee instruments of grace towardes others and so take one another by the hand and ascend vp togither to this holy house of God whereunto we aspire Esay 2.3 which thing is principally required in the pastors and teachers which are sent to this effect and purpose The spouse therefore addeth ioyning her selfe with her companie And we wil runne after thee By which words is shewen vs the effect of that which she required when she desired to be drawne to wit to the end that she might not only march forward and go on with more courage but rather runne And this is opposed to that negligence and slownes which is in the greatest part of them which are of others most enabled and al for want of taking courage to themselues and making the graces of God to bee powerfull in them profiting from faith to faith from good to better as it is said Psal 84.7 without fainting and being weary in running well Heb. 12.12 Wherefore the Apostle exhorting vs and proposing himselfe for an example saith That we must forget those things which are behinde and follow hard after those things which are before and draw to the marke that is to the price of the high calling of God in Christ Iesus Philip. 3.13.14 the life of man being elsewhere compared vnto a race in the which saith he many do runne but one only receiueth the price namely he which runneth to the listes end seaseth vpō the price 1. Cor. 9.24 And if they be to be reprehēded which runne not swift enough they are much lesse to be excused which go not but pace by pace But what shal become of them who recoile and go backward in steede of going forward what shall become of them which not only draw back but flatly turne the back returning as swine vnto their mire and as dogges vnto their vomit 2. Pet. 2.22 7 And what may I say hereupon euen thus much in fewe words that albeit the Lord by a more then admirable continuing of his graces and singuler patience to inuite to drawe to summon vs vs I say of this Citty yea crying so loude and so shril that this voice of his hath beene hard in al corners and quarters of the world yet notwithstanding I dare not say that there are found any rūners amongst vs but too many idle too many deaffe too many lame too many cold yea too many which draw back I speake it to my great regret griefe cōparing the time which I haue seen in the which there was so great zeale to the word of God that the pastors and teachers were not sufficient to furnish men therewith that not without goodly and great fruits both in respect of the good order obserued in the state publick in priuate families which did ring of Psalmes and praises of God one neighbour warned instructed another open scandals and offences were not hidden and dissembled the straungers forgate their othes and other their euil maners assoone as they entered but the gates of Geneua to be short in cōparison of the time wherein we now are men did not go but did run vnto God and God did blesse them withholding staying the furie rage of their greatest enemies during their greatest fiery zeal courage And now what Hardly doe we retaine the name of that of which before wee had the true substance and our fire is a fire of chaffe And therefore it is vnto vs that that reprehension made by the Apostle to the Galathians pertaineth that hauing begun in the spirit we end in the flesh Galat. 3.3 Euerie one is giuen vnto himselfe couetousnes and distrust haue possessed euerie mans hart there are no lawes which can bridle our pompes and superfluities in such a time when wee should bee rather clad in sackcloth and ashes as neither the gammings fornications and adulteries of some amongst vs. In a word in steed of going forward wee goe backeward euerie man doing so as if a man to runne would charge himselfe with a furred and heauie coate insteed of putting himselfe into his dublet yea into his shirt
couetousnes of the other whereupon hath entred this notorious transformation of the spiritual beutie of the Christian Church into a vanity and pomp not simply carnal and worldly but truely Epicurian how euer it be hidde and couered vnder the cloke of deuotion Heereby appeareth the more then desperat impudencie and shamelesnes of them who by their goodly legends so false sottish as nothing can bee more in lieu of keeping themselues vnto the history and doctrine contained in the second booke of Saint Luke called the Actes of the Apostles expreslie vttered to the pen by the holy Ghost haue not shamed to chaunge and transforme the holy Apostles of the Lord into builders of Churches deuisers of crosses forgers of holy water sprinckles c. And what shall say of that most grosse and enormous an impudent boldnes of forging of Saint Peters patrimonie Of that monster crowned with three crownes caried and adored vpon mens shoulders Of such store of glittering pomps shining in euery place which are so manie spoiles of such Kings and Princes as haue beene bewitched and sacrilegious robberies of such goods as were vowed to the spirituall mainteinance of the Church of the Lord As it was so long agoe foretold yea painted out by the holy Ghost in the Apocalypse so far as to name the place and the name of such a confusion And who hath so expounded it The auncient Greeks and Latins whom the Pope himselfe liketh of and alloweth What shall wee saie of the infinity of these goodly votaries of pouerty these honest wallet brethren these good fathers besotted with the verie stones and sumptuosities of their pallaces wherein they dwell What shal wee saie of these new locustes and west Indie Popiniayes already borne to be bred specially of these lees dregs of the filth and mud of the bottomles pit open profaners of the name of Iesus disnesting the other rauening birdes and cormorantes to lay their egs where they had builded and hauing within the compasse of these fewe yeares gotten to themselues more goods and built more goodly pallaces then the rest haue done in fiue hundred yeares before Which thing calleth to my remembrance that which the Philosophers saie That the Serpentes become Dragons by eating of other little Serpentes As for vs contenting our selues with our smalnesse let vs oppose vnto al this statelie Masquâ—raâ—a with which the world â—eeâ—eth itselfe the lodgings and cabbins of the ancient true Pastors there to seâ—ke after and to finde the true church and not in this glittering and profane riches in which the prince of this world raigneth Mat. 11.8 borrowing the name of the Church preferring on the contrariside with Moses the afflictions of the people of God and the reproch of Iesus Christ before all the treasures of Aegypt Heb 11.25 let vs I saie keepe our selues vnto him who is our king and so crowned with glory on high that yet in his poore members he is crowned with thornes Col. 1.24 and not vnto them who part with others the spoile of Iesus Christ 16 Moreouer although this worde which we haue turned Cabbins or Lodges bee taken sometimes in generall for euerie place of dwelling or abiding notwithstanding this woord of Sheepheards which is added hauing as I sayd a respect vnto the manner of liuing of Abraham Isaac and Iacob as also of Moses and Aaron in the wildernes as it is spoken Psalm 77.20 sheweth that wee must so take it as wee haue saide And herevpon we ought also to bee warned that as the sheepheards abid not stil in one place but had their portatiue tents and cabbines as we see how the ancient Patriarches dwelt with their flocks here and there the Church of God chaunging his place by this meanes together with them so we must also take heed how we tie the name of the church so to any place as to think that it neuer stirreth from any nation people citie or towne But wee must beare in mind the aduertisement of Christ who warneth vs that if a man tell vs heare is Christ or there is Christ wee beleeue him not And where is hee then there where saith he the bodie is yea the carcasse of the dead bodie in which is life there are the eagles Matth. 24.23 28. that is to say there where Iesus Christ no other is preached I mean the true Iesus christ in whose only death wee finde life and of whom the Apostle saide that he thought no other thing worthie of knoâ—ledge but Iesus Christ and him crucified 1. Cor. 2.2 and purely preached There must the eagles gather themselues together that is to say seeking to bee fedde with no other then with him crucified For there and no where els is the Church And where shal this true Iesus Christ be found In the cabbins and lodges of the sheepeheardes which are the writings of the Prophets and Apostles vpon which for this cause and for that they lay this only foundation which is Iesus Christ 1. Cor. 3.11 it is said that this Church is founded Eph. 2.20 Apoc. 2.14 Yea but reply our aduersaries if the question be of the interpretation of a place of the Scripture drawen to a contrary sense to whom shall wee haue recourse to discerne the true sense from the false Certes againe to the cabbins of the sheepeheards and pastors the Church hauing none other true and certaine light then this written woorde whereunto we are sent backe not onely by the expresse commaundement of the Lord as we haue before saide but also by his own example who thus refuted and beat back againe the allegation of Sathan Mat. 4.7 as the weapons of the Apostles also were such and that against them who sate in the See of Ierusalem Act. 4.7 so far were they from aiding defending themselues with any vnwritten tradition or with any authoritie attributed vnto the See of Ierusalem seeing that was transformed into a denne of theeues Mat. 21.13 The like did the Iewes of Beroea found theÌ„selues in good case thereby Act. 17.11 the consent notwithstanding testimony of the true Church being not to bee reiected but greatly to bee esteemed of regarded which againe ought to be discerned from the false by the consent of their testimony with the Scriptures And this is it which all the ancient fathers lights of the olde Church haue declared protested must necessarily be doone in the reading of their writings 17 This then hath beene a very strange sleight and treachery of Satan to tie the spirite of trueth to the persons of Pastours and sheepheards without the examination of their doctrine by the scriptures nay which more is to subiect the scripture to their opinions and decrees as if the mason should order his plummet rule by the wall not frame the building to the rightnesse of his line and leuel We ought therefore to consider that the principal and chiefe stone Iesus Christ his doctrine haue beene from al times in
part not knowen in part most wickedly reiected by the principall and chiefe builders such I meane in name but not indeed and effect Psal 118.22 Which was first verified by the experience the Prophets had thereof Math. 23.37 And then in the person of Iesus Christ himselfe Act. 4.11 and foretolde should come to passe expresly in the Christian church Act. 20.29 as the euent hath since plainly shewed vnto the eie and still to this day proueth the same And yet notwithstanding there was appearance probability of holding our selues aswell in generall vnto that which was commonly receiued of this people whom God had onlie chosen from out of all the nations of the worlde as also in special of standing vnto the aduise and iudgement of the Priestes appointed by God ordinarie and soueraigne iudges Deut. 17.9 Besides there is no man which knoweth not the authority of the See of Ierusalem which was called the city of God And yet notwithstanding of whom is it I pray you that the Lord saith Let them alone they are blinde leaders of the blinde Matth. 15.14 and who excommunicated Iesus Christ and his disciples Ioh. 9.22 who constrained Pilate to crucifie him Mat. 27.20 who are those vncircumcised of heart who were the first which imbrewed their handes with the blood of the seruants of God Act. 7.52 There was then as I haue said before great appearaunce why wee should followe without exception the most part of the people of the Iewes and the Doctours of the law sitting in Moses chaire that is to say the successors of Moses by the ordinance appointment of God yet notwithstanding these were they who fell into the pitte together with those who folowed them Mat. 15.14 But in what place of the Scripture is it said that Rome shalbe the See of the catholick church That the Bishoppe of Rome may be iudged of no man but is the head chiefe of al That he hath the power to open heauen hell nay to do whatsoeuer him listeth without controlmeÌ„t other such vile filthy blasphemies impieties Iesus Christ hath indeede said that he wil be with vs vnto the end of the world but it is not saide that hee will keepe at Rome Nay contrariwise he hath forewarned vs by Saint Iohn his welbâ—â—â—uâ—â— disciple that it should be there where the great whorâ— should sit which should make dronke the Kiâ—gs and Princes of the worlde And wee see the same at this day yea which is a thing most strange to coÌ„sider of their ama 〈…〉 onelie of spirit herein the ancient fathers who â—â—â—y saw and wrote these things of this See could not take heed notwithstanding oâ— being deceiued therby and causing others to be deceiued 18 For conclusion therefore of this matter the Lord hath his sheepheards and cabbins which are the true testimonies of the truth vnto which wee must keepe our selues I meane the Prophets and Apostles whose doctrine is the touchstone to discerne the true successours of them from the false and by consequent the true spouse of Iesus Christ by whom the young Kids must keepe themselues to be wel fedde from the wicked harlot from whom they must flie that they perish not togither with her According therefore vnto this holy doctrine let vs beseech our Lord God to look in mercie vpon his poore Church troubled in such sort and laid so wast in so manie places that there appeareth neither waie nor path thereof that it wil please him to defend her and guide her vnto the true cabbins and lodges of the Pastors thwart so manie cruell and hideous desertes sith it hath pleased him in our time to raise and lift vp the banner of his holy Ministery that hee will oppose himselfe therefore against this Babylon and ouerthrow the Apostolical See thereof by the wind of his mouth giuing vnto his elect eies to see the light of his holy gospel aâ— deares to hear the voice of that true and certaine Pastor of Pastors the chiefe sheepeheard Iesus Christ and setting vppe againe his cabbins in the which his poor famished young Kids may be fed and pastured to his honour glorie And because wee for our owne part haue done our duty so little in seeking after and digesting this holy foode and pasture let vs cry him mercy and craue of him grace and mercie as followeth Almighty God c. THE ELEVENTH 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 ninth verse 9 My Loue I compare thee vnto my couple of horses of one of the coches of Pharao 1 The happie estate of the Church re-established opposed to her desolation for which reestablishment euerie one ought to labour 2 In whome the fault lyeth that the Church is not reformed 3 The maske of false general councels discouered 4 The duetie of true Pastors and christian princes touching these delaies with an aunswere vnto the slaunders raised against those who haue sought to discharge their duetie in this behalfe 5 A summarie recital of the great defects committed in our time in this point of reformation 6 The ground of this similitude taken from a couple of horses of one of the coches of Pharao 7 How deare and precious this woorde of Loue ought to be vnto the spouse 8 In what sense this spouse is compared to a couple of goodly great horses in a coch 9 The crosse is properlie the triumphal chariot which is here spoken of 10 The Gospell is then despised when men enioie it with greatest freedome 11 An exhortation to doe the contrarie 12 Why the spouse is not compared to one horse but to a couple 13 The false ioynt-couple opposed to this of the spouse 14 A reprehension of wild and dissolute liuers who cannot endure the chek being coupled and yoked vnder the yoke of the Lord. WEE haue learned before a good lesson by the aunswere of the Bridegroome namely touching the certaine and infallible markes of the true Church to which wee must order and keepe our selues for to obtain saluation and consequently the true and only meanes of reforming the church being for a time by the negligence of some of the Pastors and by the wickednesse of false Doctors and teachers brought into verie badde estate After which reformation wel and throughly practised the goodlie and triumphant condition of the Church sette on foote againe is heere in most excellent sort paynted out vnto vs which we are diligently and earnestly to consider of This is then a point which men still at this daie debate and dispute and not without great reason if wee doe but looke on the extreme desolation whereunto the greatest part of Christendom is brought at this day 2 But what Men dispute thereof not to find anie remedie for it but cleane contrarie to hinder such as endeuour a reformation For the false Pastors cannot abide that anie maÌ„ should touch this point because of
filthy fashions and manners of the places whence wee came what are we according vnto the world Poore banished men or at the least fugitiues and when al is said a small handfull of poore people And yet we cannot hold our selues in our owne skins our admonitions preuaile nothing the lawes are openlie violated broken as euery one seeth saue they who ought to be the first that should see foresee it to remedy it Dearth and famine plague and pestilence which are at our gates war with his sword vnsheathed the miserie and extremity whereunto so manie Churches are brought all these thinges which should cause vs to mourne in sackcloth and ashes seeme to whet and sharpen our appetites and lustes to doe much the worse If there bee any villanous and outragious fashion in all Fraunce this filth must be brought hither by and by to poyson and infect this place as these monstrous ruffes these great villanous long bellies these more then villanous fashions of womens gownes the onely name whereof sheweth in what detestation they ought to bee had of all honest women And what shal I say of these vile and stinking Androgynes that is to saie these men-weomen with their curled locks their crisped and frizeled haire Fie fie and fie againe vpon these stinking and filthie fashions which sauor of nothing lesse then of true christianity It may please the Lord our god to take an order for it seeing men make no account or reckoning of it and truelie I am certainly assured he wil. 6 To returne vnto our text mention beeing made here of the church as of a queen in the most noblest and highest estate a man can imagin there is speech of her costlie rich borders and chaines as she is in like manner painted out vnto vs Psal 45.10.14 and 15. and at large in Ezechiel the 16. beeing meant hereby inward and spirituaall giftes whereof S. Peter and Saint Paul in the places which I haue alleaged do speake And what are these giftes to say it al in a woord it is the bridegroome himselfe and all that he hath Now he hath in himselfe the holy spirit and all the graces of him not only because he is God coeternall and coessentiall with the father and the holy Ghost but also in as much as he is man he receiued them not in part 1. Cor. 12.8 but without number or measure Ioh. 3.34 The diuinitie therefore of Christ is as it were the very well-spring of all grace Iam. 1.17 And the humanitie of Iesus Christ is as it were the bason or vessell receiuing all this aboundance of grace powred into it Ioh. 1.14 Which thing was represented by the descending of the Doue at his Baptisme Ioh. 1.32 as is declared Esai 11.2 And this not to the end that this should staie in his onelie person but to the ende that so much as it pleaseth him to bestow vpon vs for his glorie might run downe vpon vs baptising bedewing vs therewith within as the same is represented vnto vs by outward baptisme Ioh. 1.33 For which cause the Angels announcing his birth vnto the sheepheardes said not onely A child is borne but a child is borne vnto you Luk. 2.11 Now these gifts are not al of one sort quality For some of them are generally and vniuersally bestowed on euery christian which are reduced vnto foure pointes by the Apostle 1. Cor. 1.30 when he saith that Iesus Christ is made vnto vs of the father wisedome righteousnesse sanctification and redemption For all our knowledge touching the thinges we beleeue and our saluation all our righteousnes and integrity by vertue whereof wee presume to call vpon God and to come before his throne in all holy boldnes all our chaunge and newnes of life also whereby we begin to displease our selues in doing of euil and to take pleasure in well doing and consequentlie this whole deliueraunce of ours the perfect accomplishment whereof we wait for proceed al from him in whom are resiant al the treasures of knowledge and vnderstanding Col. 2 3. in whom there is no sinne 2. Cor. 5.21 who hath borne our sinnes vpon the Crosse 1. Pet. 2.24 by whose obedience we are declared righteous Rom. 5.19 who createth in vs both to will to doe Phil. 2.13 in a word he who alone is our Iesus that is to say Sauiour and Redeemer Mat. 1.21 no other whatsoeuer Act. 4.12 Besides these gifts without the which no man can be of the church there are an infinit number of other special graces which God bestoweth on such as are his in such sort and so far as pleaseth him according vnto the diuers vocations in which he wil be serued by them whereof he is liberall sometimes towardes them who are neuer a whit the better by them as we it see in Absalon Achitophel Saul Iudas others of whom it is spoken Matth. 17.22 therefore it is vnto the former giftes wee must keepe our selues These are the iewels of inestimable value which the spouse hath receiued of the liberality of her Bridegrome For what haue we which we haue not receiued 1. Cor. 4.7 and togither with him al things are giuen vs Rom. 8.32 And these are the saphirs and emerauds and other precious stones and pearles with which that cittie is builded Esay 54.11 Apoc. 21.18 which was figured vnder the Lawe by the stones which were called Vrim and Thumimm that is to say glittering in perfection in the brestplate of the high priest Exod. 28.17 7 But alas are we this Church composed wholy of children of the light and as it were shining lampes in the woorld Phil. 2.15 Certainely on the Lordes part wee maie say we I say that hee hath set vp and lighted in the midst of vs this flaming light of his most pure and sincere truth Psal 19.8 and 119.104 in such sort that the whole woorlde hath an eie vpon vs. But whereto serueth the Sun to such as be blind What auaileth it to speake to such as are and will bee deafe To what purpose is the true light arisen and come vnto them who haue loued darknesse better then light Ioh. 3.19 Alas then what shall I saie hereupon but that we are of al other the most wicked and vnthankful in the whole worlde if wee thinke not better on our selues For what woorke of the flesh raigneth in the woorlde wherewith wee are not yet infected So manie warninges as haue beene made vs by the pure woorde of God so manie good Lawes and orders which the Lorde hath established in this place against fornicatours and adulterers so manie executions of men and weomen for this vice haue they bin able to restraine and bridle our filthy lustes in this place Alas no. Nay contrariwise there are too many who endeuor if not vtterly at once to take away yet by little and little to destroy and abolish these good lawes Yee couetous mizers yee extortioners yee vsurers ye crafty espiers of the necessitie
spouse in the presence of all his Angels as also in all other places and assemblies of the whole world where his truth is purely preached and his name as it ought to be called vpon 4 And with what messes of meat are we here serued I dare tel you boldly with him himselfe who is the true bread of life which descended from heauen and that true fleshe and that true blood whēce we must draw euerlasting life Ioh. 6.50 a meat which is not eatē with bodily teeth but with the mouth of faith a meat not swallowed downe so to be corrupted but receiued to make vs incorruptible a meate prouided once for al and sacrificed on the crosse and not by the handes or ministerie of men though we be dispensers of the holy mysteries and stewards as it were in this banquet a meate serued not in dishes of gold or siluer but in vessels spiritually appointed to this effect namely first in the preaching of the word of god which for this cause is often called by the name it selfe of spirituall food not that it is so to speak properly but because the tru food Iesus christ is therin comprised and contained secondly in the administration of the 2. sacraments namely of Baptisme called for the same cause as aboue the washing of new birth and of the holy Supper in which by the same forme of speech the name of the bodie of Iesus Christ is sacramentally giuen vnto the bread and the name of blood vnto the wine 5 To vnderstand therefore the better the excellencie of the Euangelicall banquet aboue the Leuitical I meane of the banquet vnder the gospell aboue the banquet vnder the lawe whereunto this place is first of all referred we may say that albeit the fathers as they had one and the same faith with vs so consequently they did eate of the same meate and drunke of the same drink with vs to wit of Iesus Christ without whom there is no life eternall 1. Cor. 10.3 Yet notwithstanding considering the manner of banqueting wee may say that in the Leuiticall banquet the spouse sate not so neare her bridegroome but in the Euangelical banquet the Bridegroome looketh nearer on his spouse and the spouse on her Bridegroome insinuating themselues one in the other spiritually that is to say in a more power-full efficacie by the most mighty working of the holie spirit and vnto a spiritual end Gal. 2.2 The spouse being more nearer bone of his bone flesh of his flesh a secret truly most great and wonderful Ephes 5.30 but most true as the effect doth afterward declare it in all them who are fedde therewith 6 But let vs note that the spouse addeth that being placed so neare the Bridegroome in this banquet her spike-narde gaue his smell The hearb which we cal spike-nard was had in singular recommendation in former time among the people of the east in the matter of their perfumes and ointmentes which specially they vsed in their banquets as is expresly to be seen in the history of the gospell Luk. 7.37 Ioh. 12.3 Where truly and visibly the church in the person of the Apostles and of Marie banqueted with her Bridegroome and perfumed or annointed him in such sort that it might some way seeme that Salomon spake in this place thereof by way of Prophesie 7 But this being more subtil thē sure we must vnderstand this after an other sort to make our profit thereby Let vs therfore learn hence that it is not ynough to be called to this banquet but we must enter in and sit down otherwise this inuiting serueth not but to our condemnation as alas at this day more thē euer we see mē so bewitched with the cares vanities of this world that there are very few which wil think on this bāquet though they be bidden and inuited euery day As neither shal it be for them but it shal fare with them as it is spoken Mat. 22.7 8. Again it sufficeth not to enter in and sit downe but our perfume also must giue his smel 8 Yea but will some man saie wee should rather eate and drink to be satisfied heere is no mention of meate or drink Let vs therefore note that in this banquet there is no speech of refreshing and filling the bellie which requireth meate and drinke but the question is here of spirituall life and therefore mention is of the odor and smel of the spike-nard of the spouse of Mirrhe and clusters of Copher namely because there is no sensible or materiall thing more fit or proper to signifie vnto vs a spiritual thing then the smel of sweet thinges which is receiued into the brain after so suttle a maner as nothing more And this exposition is neither farre set or lesse certaine for this is the verie stile of the Scripture as we will anon declare But by this reckoning the spouse should seeme rather to haue giuen the Bridegrome somewhat then to haue receiued ought of him obiecting her smel of spike-nard The answere is that it is cleane contrarie for the spouse hauing declared at the beginning that shee desired to be kissed and not vaunting of kissing of him and demanding to be drawn of him to come vnto him with her companions and to enioy the odour of his perfumes sheweth sufficientlie that she confesseth she bringeth nothing to her Bridegroome which smelleth sweete vnto him but that which shee hath receiued of him to present him withall And yet it is not to be said that in the auncient sacrifices wee spake of before there was neither bread nor wine nor flesh offered or that men did not really and corporally eate or drinke as yet at this day wee are really washed and sprinkled with water in Baptisme in the supper we do truly eate bread and drink wine which are there made sacramentes that is dedicated and Consecrated vnto an holie and sacred vse But we must vnderstand that in the ancient sacrifices that which appeased Gods wrath was not the flesh and the blood of goats and buls which men brent Heb. 10.4 but hee which was sacramentallie represented by the beast which was sacrificed I meane Iesus Christ who shoulde in his time deliuer vp himselfe for vs in oblation and sacrifice vnto God his father in an odour of a sweete smel and that which the faithfull sacrificer receiued vnto saluation was not that which he ate with the teeth of his mouth wherewith the bodie was nourished but the remission of his sinnes by the bloode of him who blotteth them out Rom. 3.24 and 1. Pet. 1.19 as the lord also looked not properlie vnto the beast which was sacrificed or vnto other spiritual oblations but to the right intent affection of the heart of the sacrificer as it is said Psal 50.8 and 14. and 51. and. 19. which is the spike-nard whereof the spouse heere speaketh Likewise in the sacramentes of the christian Church the corporall and visible water is not that which washeth our
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
shew at the first blush but being tried in the day of the Lorde it is incontinently consumed like hay stubble 1. Cor. 3.13 before that consuming fire which is spoken of Psal 50.3 But to conclude seeing the Cedar and the Cypers wood is such as no continuance of time cā assault with rottennesse or corruption what meane they to doe who haue taken vpon them to pul downe these beames galeries What is this but to think to ruinate and ouerthrow that which is built vpon the most highest and whose kingdome is without end as the Angell Gabriell witnesseth vnto the blessed virgin Mary Luk. 1.33 Now seeing it is in this house of Cedar of Cypers that he raigneth namely in the true Sion which shall neuer be shaken or remooued the worde of the Lorde enduring for euer 1. Pet. 1.25 God giue vs grace to be wel seated for euer in this holy house and pray we it may please him to bewtifie vs with his holy spirite more and more that wee may bee vnto him a sweet smel in our true Bridegrome finally may raign with him for euer which thing wee will craue at his handes with a true confession detestation of our faults desiring him pardon and forgiuenesse as followeth Almightie God c. THE END OF THE SERMONS VPON THE FIRST CHAPTER SERMONS ON THE SECOND CHAPTER OF THE CANTICLE OF CANTICLES THE SIXTEENTH SERMON Our help be in the name of God c. It is written as followeth in the second Chapter of the Canticle of Canticles vers 1. and 2. 1 I am the rose of Saron and the lilly of the valleis 2 As the Lilly among the thornes such is my loue among the daughters 1 The most happie estate and condition of the spouse consisteth herein that she knoweth what the excellencie of her Bridegrome is who mutuallie declareth vnto her the good that hee will doe and hath done her 2 In what sort it is lawfull to be a witnes to ones selfe in his own praise that our saluation beginneth from that which God hath reuealed vs to know him by 3 The first testimonie which God hath giuen vs of himselfe by natural things 4 The second manifestatiō of gods good wil towards men by the preaching of the gospel promised and figured vnto the fathers and finally reallie exhibited 5 Wherefore the Bridegroome made choise of the similitude of flowers 6 The allegory of the whitenesse of the Lilly and the coulor of the rose is most fitting and agreeable to represent vnto vs the qualities of this Bridegroome 7 Wherefore the spouse is compared vnto a Lillie aswel as the Bridegroome 8 The church here below is alwaies enuironed and intermingled with thornes 9 That they deceiue themselues and others who think to agree light and darknes togither And how wee must behaue our selues among these thornes THE wise man hauing shewed vs by his owne experience in the book going before this that there is nothing of this world in this woorld whereon we ought to rest our selues therein to seek a contentmēt assured felicitie but that wee must mount a degree higher namely vnto the creator of the world which is one onely God hath proposed vs the practise hereof in the chapter going before of this Canticle in her who is called the fianced or spouse of the Bridegroom I mean the church spiritually linked knit with our Lord Iesus Christ her head in whom she seeketh and findeth whatsoeuer she can desire though she yet in effect enioieth but a smal portion of those benefites and blessings which are obtained her by this bond the ful consummatiō wherfore shee expecteth and looketh after with a marueilous ardent longing and affection And hitherto is it that this also tendeth which we are now to expound as also all the rest of this Canticle or Song in which vnder the figure of a marriage feast and banquet and of mutual kind entertainement of the Bridegroome and the spouse each towards other vsing in their discoursinges diuerse singular similitudes is represented vnto vs both the perfect excellency of this Bridegroome as also the most happie estate and condition of this spouse to forme and breed in vs a desire of preferring Iesus christ his kingdō before al things being throughly incorporated into this church which is the company of the faithful figured out represēted by this Queen The Bridegroom therfore speaking here first of himselfe compareth himselfe vnto two most goodly and most odoriferous and sweet smelling flowers aboue al other which are the Rose the Lilly applying afterward vnto his spouse the same similitude of the Rose Which the spouse hearing compareth him first vnto A goodly apple-tree ful of most pleasaunt and exceeding sweete fruit 2 Now for the first we maie not thinke it straunge that the Bridegroome commendeth himselfe contrary vnto the lesson which Salomon himselfe hath giuen and set downe Prou. 72.2 As indeede wee see how the Apostle beeing constrained to speake more magnificently of himselfe to establish his authority Apostolical is fain to vse a preface in that behalfe complaineth that he is forced to do as foolish men are wont to do who preach their owne praises But it is another thing in God then in men For men are naturally ambitious and can hardlie praise commend themselues but they are straightway tickled with some opinion of themselues attributing the whole or at least some part of the whole vnto themselues as if it waxed in their owne garden whereas they haue nothing but of free gift 1. Cor. 4.7 besides that they know not how to keepe therin either rule or measure And this is the cause why such as are wise are so far from praising and commending of themselues that they cannot heare themselues praised in their owne presence but they must blush and if it be so that they must needs speake of those graces which rhey haue receiued of God they doe it alwaies in such sort that they euer attribute the whole vnto the giuer as Saint Paul is wont to doe in most expresse termes 1. Cor. 15.10 keeping therein a good measure 1. Cor. 4.4 As likewise if they must commend another they faile not to adde that the praise thereof pertaineth vnto God a witnesse whereof may be the ordinarie beginning the same Apostle vseth in his Epistles Rom. 1.8 1. Cor. 1.4 Eph. 1.3 Phil. 1.3 Col. 1.3 1. Thes 1.2 and 2. Thes 1.3 But when the lord commendeth himselfe besides that hee cannot saie so much of himselfe but that there is still a great deale more remaining which maketh his testimony of himselfe most certaine sure Ioh. 8.14 he cānot also doe it vpon ambition For all honour and glorie is due to him alone and nothing can bee added vnto or taken from him Neither doth he this but to moue vs thereby and to draw vs out of the world 3 But this he doth in two sorts opening his holy mouth to teach vs. First to
heart bee on high where he looketh for vs and reacheth out his armes there to receiue vs and to make vs his coheirs companions with him of the kingdome of heauen with him I saie who hath loued vs so much and shal loue vs vnto the end And because that contrarie vnto our duety in this behalfe wee haue beene and yet are so slothfull and so giuen vnto the worlde and vnto our selues naie so rebellious towards him and vnthankful wee wil craue mercie at his handes as followeth Almighty God c. THE EIGHTEENTH SERMON Our helpe be in the name of God c. It is written as followeth in the second Chapter of the Canticle of Canticles the 5.6 and 7. verses 5 Cause my spirites to come vnto me with those flagons make mee a bed with those Apples for I faint or sound with loue 6 Let his left hand be vnder my head and let his right hand embrace me 7 Daughters of Ierusalem I charge you by the Roes and by the Hindes that ye stir not vp nor waken my loue vntil she please 1 The most perfect are not capable of the sweetenes of the meates of this banquet but we maie not haue lesse appetite for all this 2 A complaint against the contempt of this sweete and wholesome nourishment 3 The difference betweene that wine which is drawne out of the true vessels and that which is sower mustie poysoned as well olde as newe and from what tree the true apples which fetch our spirites againe vnto vs are gathered 4 The vertue and force which maketh our eating and drinking in this feast profitable vnto vs consisteth and resteth in God alone and the great abuse committed both in this poynt as also in doctrine and the sacramentes 5 Wherefore the spouse is not contented to be held vp with one of her Bridegroomes handes onely 6 We must by particular meditation digest the spirituall nourishment wee receiue in this banquet 7 Satan and his complices busie themselues in nothing more then to hinder this digestion but the Bridegroome holdeth them and brideleth them so far as pleaseth him 8 It is especially needeful that God represse those who trouble the repose and quiet of his spouse within 9 God wanteth no executioners of his iust iudgements especiall against the perturbers and troublers of his spouses repose and peace 10 After meditation we must awake and proceed to the practise of a christian life and touching great abuse committed in this behalfe 11 A conclusion touching the summe of that which is contained in this and in the sermon before WE haue left the spouse in the banquetting hall in the most wished estate she could desire now to hear her speak it seemeth the cleane contrarie seeing she speaketh as if shee were quite out of heart hauing lost al strength being brought as a man would saie vnto an vtter extremity We must therefore note that our infirmity and weaknesse is such and so great that cannot in truth suffer either ioie or sorrow if the one or the other surpasse our capacitie In such sort that as a man may die by hauing his heart ouerstraitned and locked vp with anguish and sorrowe so maie the like also happen vnto him if his hart bee ouermuch opened and enlarged with a suddain and ouer great ioy The like we see to come to passe in many places of the holy and sacred history that holy personages become for a time no better then deade men if the Lord appeare vnto them in anie vnaccustomable maiesty As the Apostle witnesseth saith that when it pleased God to make him to see things that cannot be told he knew not whether it were himselfe his spirit remaining within the body or were otherwise rauished out of himselfe 1. Cor. 12.2 Act. 22.17 And that the like hapned also vnto the prophets beeing filled with the spirit of God appeareth by that we reade 1. Sam. 19.24 The spouse therfore in this place being present at this banquet saith that the apprehension conceit of so great a fauour as well the sweetnes of the fruite of this Apple-tree as also the sauour of that drink shee drank in this bāquet maketh her to sound as beeing at the first not capable thereof Not that therefore shee had lost all appetite for contrariwise she calleth for that wine and for those Apples but as if shee desired that she might haue them in such sort as that thereby she might bee brought vnto herselfe againe whereas shee was not able to beare them in ouer great aboundaunce Cause therefore saith she my spirit to come againe vnto me by giuing me of that wine and making mee as it were a bed of those Apples by the odour whereof my spirites may be recreated as men are wont to doe vnto them who beginne to faint at heart to whom they giue not anie great quantity to eate or drinke but a droppe or two of wine or some other sweet thing to smell vnto to cause their spirites to come vnto them 2 And what shall I say touching this point but that it seemeth in a manner that there is no longer any Church in the world For euen in our time in which it hath pleased God not onely to set vp the hall of this banquet but also to leade vs in thither to offer vs this very same meat this very same drink after the most requisite sort of prouision that possibly may bee made where are those who insteede of apprehending so exceeding a bountie as to be therewith rauished voutsafe so much as to sit downe at table Or being sitten downe to eate and relish and to digest this meate with an eager stomacke hungrie appetite Nay rather on the contrary side doe we not as did the children of Israell who fell some to loathing the Manna which they could not at the first sufficiently praise commend The Lorde therefore of his mercy sharpen our appetite correct our tast make vs this true spouse of whom it is here spoken 3 Let vs note farther that it is not spoken here of all wine but of the wine of those vessels saith the spouse For there is a mingled wine such as the Pharisies gaue the people to drink There is also a vineger-wine a dead and turned-wine yea a poisoned wine as is that with which the great whore of Rome hath poisoned the kings nations Apoc. 17.2 to make them to raue and to rage as Ieremy also speaketh of that other Babylon Ier. 51.17 And therefore wee must take diligent heed we be not herein deceiued the world being ouer ful and now more then euer of such brewers and minglers of this wine that is to say of this word of God which ought to be sincerely and purely administred as the Apostle warneth vs proposing himselfe for an example 2. Cor. 2.17 warning elsewhere al the faithfull to proue all things and approue the good 1. Thess 5.21 We must therefore followe the example of
them of Beroea who as it is written Act. 17.11 before they would drinke the wine which was presented them by the hande of the Apostle himselfe a faithful seruant of God would first see and know whether it agreed with the wine of the old vessels or barrels namely that which the Prophets gaged and drewe which when they had found then they receiued it and drank thereof as it is also said by the Lord Mat. 13.52 that euerie scribe and doctor which is wel taught in the kingdome of heauen is like vnto an house-holder which bringeth forth of his treasure things new and old And here we must againe take diligent heed of satans and his ministers subtilty who would beare vs in hand that al old wine is good and must be receiued which is most false For there is aswell olde wine mingled and poisoned as new wine which we must warily take heede of The receipt therefore to preserue vs there-from or if happily wee haue dronke of it to vomit it vp againe is first to consider wel whether it be drawen out of the true vessels of the Lordes sâ—ller which are the writings of the Prophets and Apostles otherwise called the old the new Testament so consequently reiect and refuse without all exception whatsoeuer wine is drawen elsewhere Againe seeing the craft and subtilty of these lewd tauerners poisoners is such that they infect corrupt eueÌ„ the pure wine drawn out of the true vessels we must in the second place consider of wel not only the colour which they can wel tell how to counterfet but especially the sauor the tast before we swallowe downe one drop of it Asmuch is meant by that which the spouse saith afterwarde not simply that they should make her a bed of apples but of those apples to wit of those which are gathered from the true apple tree which is the tree of life of which whosoeuer eareth hee shall neuer see death Ioh. 6.51 4 But yet this spouse is not so contented if the Bridegrome hold not vp her head with one hand her body with the other that for two reasons The first because the force and vigor of that wine and of those apples that is to say of the preaching of the worde of God which quicken our hart cause our spirits to come again vnto vs dependeth wholly and entirely vpon the inward power and working of God without which the woorde preached is no other thing then a sound which entreth in at the one eare and goeth forth at the other and the sacramentes are nothing els but vaine shewes and representations of thinges terrestriall and common saue that the contempt either of this woord or of these sacraments condemneth the contemner despiser of them before God For it is for sorcerers charmers and inchaunters to attribute a power of woorking vnto the bare and simple pronuntiation of wordes be they vnderstood and liked of or not as also to attribute any kind of holinesse or vertue of working in our soul vnto the signe of the Sacrament is not only superstition but execrable and damnable Idolatry For this is a thing denied vnto the Angels themselues this vertue being incommunicably proper and belonging vnto God signifieng only by his word and by his sacraments that which he doth truely woorke and effect within and in the heart and soule of euery faithful by his only powerfull woorking which I will declare and make plaine vnto you by a familiar similitude that we iut not any more and runne a-shelfe on such Idolatry and very manifest sorcery The question therefore being of corporall nourishment because God hath so ordained it from the beginning that the creatures should be sustained in their earthly and sensuall life as Saint Paul calleth it by that which the earth bringeth forth and produceth Gen. 1.29.30 It is certain that God hath withal giuen as it were enclosed in the bread that which the Prophet calleth the staffe of bread Ezech. 4.16 that is to say a natural vertue and power to maintaine the strength of body in him who eateth thereof and can digest it Likewise he hath giuen vnto the wine a naturall and inwarde vertue and property to sustaine and to cheare the heart of man which drinketh thereof competently and measurablie Psal 104.15 The like is of other creatures created for the vse of this corporall life with giuing of thankes 1. Tim. 4.3 as it commeth also to passe in many other creatures ordained for remedies of sicknesses and diseases against which wee see that god hath inserted in them a certaine proper and natural force and vertue reseruing stil notwithstanding vnto himselfe the right power of making this vertue of theirs auailable or not auailable in his creatures according vnto his good will pleasure so that it is on iust cause that we craue of him our daily bread as confessing that as hee alone hath made the bread so he hath compassed and limited the vertue and force thereof in which respect wee must auouch and confesse that himselfe is the first and true cause of our beeing and nourishment but as for the life spirituall and eternall that is in such sort resiant and abiding in the onely person of Iesus Christ the true and only bread of life that there neuer was nor is nor shalbe any creature whatsoeuer in heauen or in earth or belowe the earth which hath in it any one dram be it neuer so litle of this force vertue which truely quickneth liueth vnto eternall life For euen as himselfe alone hath doone all thinges which were requisite for our saluation so the force vertue both of disposing the soule of man to receiue apprehend that which he hath doone for vs as also of applying this saluation is no where els but in the sole person of Iesus Christ whence it must flowe and be powred vpon vs by the vertue and power of the holy ghost which is also the essential power of the father and the sonne of whom for this cause Iesus Christ hath said he shall take of mine and shall shewe it vnto you Ioh. 16.14.15 What do the Angels then touching our saluation They are ordained of God to oppose and set themselues against all aduerse and contrary powers as we see it verified in Daniel being camped about the faithfull Gen. 32.2 Psal 34.8 In a woord they are his messengers vnto the saynts Act. 10.3 Heb. 1.14 but not that they haue any vertue or power either in whole or in any part whatsoeuer to drawe vs vnto God to chaunge our heartes of stone into heartes of flesh to giue vs eares to heare to open our heart much lesse to iustifie and to sanctifie vs. For all this is properlie appertaining vnto God our father by his holy spirit in his sonne Iesus Christ And what is the power of men chosen and sent vnto this purpose To be the embassadors of God to announce and declare his wil to
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 tēperature 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 tēperat sūmer 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 mē 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
of this woorlde beeing turned vp a new transformed into a new terrestrial paradise was afterwardes in his time not onelie simplie checked and enameled with flowers but also enriched with the most precious treasures of that which is aboue the heauens powred downe first in al aboundance and perfection vpon the head of this Bridegroome who afterward made an admirable and infinit larges thereof on the daie of Pentecost as the Apostle maketh that goodly reckoning of them 1. Cor. 2. and especially Ephes 4.11 speaking of the vocations trulie ecclesiasticall which are the true beutie and ornament of the Church not accompanied with such temporal blessings as was the Temple kingdom of Salomon but altogether spirituall and incomprehensible and hath the crosse it selfe for her garland and as it were an especial marke that she is not of this world but hated and persecuted of the woorlde as was her head Ioh. 17.14.16 vnto whom we must by this means be made conformaâ—le in death to bee also one daie in life and in glorie Rom. 8.28 and 2. Tim. 2.1 8 The marks therefore of the true Christian Church are neither steeples nor towers nor other sumpteous costly buildings nether crosses nor miters of gold or of siluer nor clothes of gold or precious stones which had their place in the auncient teÌ„ple to serue for the rudiments principles of the world to be the figure of that whereof Iesus Christ is the body Col. 2.8.17 and Heb. 10.1 So that now all this pelfe and trash is the ornament and decking of the whore Apoc. 17.4 but the Churches true ornament and setting forth is in respect of the Lord the order of his holy ministerie seruice set vp established in respect of herselfe the certainty of vnderstanding and assured knowledge she hath of the secret of our saluation Col. 2.2 and the fruites of the spirit recited by the Apostle Gal. 5.22 flowers truly pleasant and liking the Lorde through his grace 9 But alas as we haue great occasion to magnifie our good God and father for that which proceedeth from him so what exceeding cause haue we to humble and condemne our selues before his face For where shall these flowers be found among vs And if there be any as the word of the Lord is neuer without some effect Esa 55.11 shal we yet be able to find so many as may suffice to make a nosegay to present our Bridegroome withall I dare not say it standing here in the chaire of truth shall we find any of these flowers in the marchantes shoppes No for there is nothing smelleth sweete vnto them but gaine What In the courtes and tribunals of iustice dispersed heere and there through Christendome as it is called Alas not to speake of the negligence there committed which displeaseth God so highly and the acception of persons a thing so stinking before him is it possible to find any sweete smelling violet in the desert of extortion of falshood of consciences set to sale of desire of reuenge of making a trade and liuing in setting al the woorld a pleading Goe we to men of occupation and what shall we finde Deceit and coosinage in some idlenes in others yea in such as liue by their daies iourney and especially in the best woorkmen I report me to the places hereaboutes so much vsed and haunted with their playing at keils both within without the cittie I report me to the tauerners accounts who liue by the idlenes of such people to the teares and moningâ— of wiues who carry the marks of their idle and dronken husbands and to their litle children pining and languishing away and ready to die with hunger But peraduenture you shal find some sweet flower among these great ones who liue by their â—ent Nothing lesse But what will will you giue mee is the first entrance vnto your sute I am content you haue it keapes aloofe Wade you farther in it you find nothing but double dealing and vnsatiable couetousnes If you meane to renue your lease speake to my dame for shee rules the house And yet you must say grand-mercy I thank you sir to the butcher that hath cut the purse though the poore sheepe can bleede no longer It may bee the wemen who make so much of garlandes and nosegaies wil furnish vs with some of these flowers Not a whit for they are well agreed in this poynt and Madam is as good as Mounsieur and Mounsieur as Madam maister as mistres and mistres as maister nay heere it is and among these you shall finde all stinking vanities and superfluities from the head to the feete what euer lawes the magistrates make to the contrary what warnings so euer we make them in the name of God what visitation so euer the Lord lay vpon them For what can all this do or profit 10 The Bridegroom addeth that the time of the musike of the birdes is come that the turtle hath been heard But what musike is this And what are these songes Not these vnchast and filthie poemes which men bring vs euen hither so stinking that neuer came greater infection out of the dungeons of the most infamous brothel-houses that euer were not such soundes as are cast into the ayre in a toung vnknowne both to the fingers themselues and to such as heare them sing 1. Cor. 14.15 Not these infamous hymnes or proses full of Idolatry which the Idolaters houle foorth vnto their dumbe Idoles 1. King 18.16 Not these cantels morsels of scriptures warbled quauered and crochetted to giue pleasure vnto the eares not these vaine and sottish songs and ballades which the fildes ring of al haruest and vintage time but those those songs I say which God teacheth vnto the heart putteth in the mouth of those who are his Psal 40.4 Of which sort we haue a great nomber made and vttered by the holie ghost With this harmony therefore the Bridegroome tuneth his song and inuiteth his spouse to keepe therein like time and accord with him 11 And what is this voice of the spouse but his holy worde which hath tong in the world hath in most diuine sort charmed his Church first of all by his prophets afterwardes in his time by himselfe in person then by his Apostles and yet in our daies by his faithfull Pastors and Doctors I am thy God and the God of thy posteritie sang hee to Abraham Gen. 17.7 and in thy seede shall all the nations of the earth be blessed Gen. 26.4 which daie of the Lord he sawe and reioyced therein Ioh. 8.56 Vp arise hath he saide to Ierusalem by Esay be bright for thy light is come and the glory of the euerliuing is risen vpon thee Esay 60.1 we bring you tidings of great ioy which shalbe vnto al people said the Angels vnto the sheepeheardes Luk. 2.10 filling and replenishing the ayre afterwardes with this diuine Canticle and song Glory bee vnto God in the highest heauens peace in
skipping from cliffe to cliffe this appellation I say together with the zeale wherewith this spouse is moued desiring there might be no difficulty which might hinder the arriuall comming of this Bridegroome more neare vnto vs doth represent vnto vs the heauens which shee attendeth and looketh for not so euen and so fairely polished as they seeme vnto vs in faire cleare weather but as they shew sometimes crancked and entercut with mighty heapes of cloudes which a man would take to be so many mountaines and rockes ful of the strangest cragges and downe-falles a man can imagine in somuch as Esay seemeth to giue vs a most plaine and cleare expositiō of this place when he saith O that thou wouldest cleaue the heauens and come downe The spouse therefore wisheth and desireth that as these beastes are not hindered any whit at all by any cragges or downe-falles of the rocks to descend go whither they will the Bridegroome should also in like maner iumpe as it were from cloude to cloude to approch neare vnto her But particularly this exceeding great secret more then incomprehensible vnto any creature whatsoeuer namely that the sonne who thought it no robberie to aequall himselfe with the Father being truly such as God is to wit verie God hath taken on him the forme of a seruant and humbled himselfe to the death euen the death of the Crosse this I say is as it were indeede to cleaue the heauens to descend into the lowest parts of the earth Philip. 2.6 Ephes 4.9 and 5.32 And indeede a declaration thereof was giuen and represented vnto Iohn Baptist at the baptisme of Christ who law the heauens cleft and opened and the spirit of God to descend in the forme of a Doue vpon Iesus Christ And if we had rather seeke after these mountaines and steepe places here belowe we may say that seeing our sinnes are they which put a diuision betweene God and vs the spouse praieth the Bridegroome in this place to drawe the nearer vnto vs not to respect these hindrāces which are as it were high Mountaines between him and vs but to doe as these chamoyse and roebuckes doe which vault and bound ouer the rockes how high soeuer they be 14 Nowe to conclude as the auncient Church hauing the gages pledges of this spiritual marriage whereby they were partakers of all his blessinges praieth the Bridegroome and beseecheth him to approch yet nearer vnto her and in person causing the shadowes and figures of the auncient couenant to vanish awaie and depart so wee who are fallen into this happie time in which this Bridegroome hath manifested himselfe in flesh and most clearely reuealed the light of saluation respecting notwithstanding the full and entire effect and accomplishment of his promises vnto his later comming ought the nearer we drawe vnto it the more feruently and earnestly pray that his kingdome come quicklie that in the meane time he kindle more more in our harts a true and ardent desire of yeelding him all maner of obedience inspiring most especially with his holy spirite both the Magistrates and the ministers couragiously to proceed in that businesse which is committed vnto them to purge the vineyard of the Lorde and to rid it of all them who may in generall or particular wast and destroy it blessing vs al more and more from an high to his honor and glorie Amen THE END OF THE SERMONS VPON THE SECOND CHAPTER THE XXIII SERMON Our help be in the name of God c. It is written as followeth in the third Chapter of the Canticle of Canticles the first verse 1 By night in my bed I sought him whō my soule loueth I sought him but I found him not 1 The spouse by falling asleepe in her chiefest peace tranquillity is the cause of her own desolation 2 The Bridegroome notwithstanding leaueth not to awake her in his time and the great difference which is betweene this awaking and that which proceedeth from the biting of sin 3 The faults committed in the seeking after the Bridegroome which is the cause why hee is not found by such seeking after 4 The greatest blessings of God both temporall and spirituall by ill vsing of them become the instrumentes of mans ruine and destruction 5 Application of this doctrine to such as are asleepe in our time 6 An other kinde of sleepe which turneth often times into an incureable lethargie 7 The resolution wee ought to make touching the pointes which are at this day controuersed in Christendome in the matter of religion 8 An answere vnto them who say that we sel Paradise verie good cheape 9 We must rise out of our bed to finde this Bridegroome 10 The conclusion of this matter with an exhortation for the through practise of this doctrine WEE haue in the Chapter going before vnderstoode and seene the sweete and gracious behauiour of the Bridegrome in caressing and entertaining of his spouse and reposing of her in a most happie rest looking for still notwithstanding and expecting another more near arriuall comming of his namelie then when hee should come as the Sunne rising from on high to giue light vnto the woorld and when the figures and shadowes of the Law should haue an end as it is saide Esai 9.2 and by Zacharie yet more expreslie in that excellent Canticle or Song of his It seemed then that all went the best that might be in the woorld the temple of the Lord beeing perfected and ended with so great magnificencie al that seruice so well established and the state of the kingdome so wisely gouerned and administred by Salomon And indeed we may and ought to saie that the Church was then maruailous goodlie and glittering and al the people in exceeding great quiet and peace The same may likewise bee saide of the estate of the Church in the time of Iosua the people beeing brought as it were into the rest of the Lord as himself speaketh Psal 95.11 But what This endured not long as it was also foretolde by Moses Deut. 32.15 which thing is heere in this place described or rather most diuinely painted forth vnto vs containing doctrine altogether necessary for our time that we be not deceiued to the endamaging of our own saluatiō For the church of god is fallen frō age to age into that miserable estate whereof mention is made Mat. 13.13.25 by beeing by little litle brought into an heauie slumber by her ouer great ease in such sort that while shee is asleepe the enemie hath set vp his seate and prepared it as he would in the verie midst of the house of God as the Apostle foretolde it 2. Thess 2.4.5 and so on And when at this daie the Lorde would awake her the most part haue such bleare eies that they cannot nor wil not open them others are in so deepe a slumber that though they bee waked with neuer so great strokes of the whip yet they lay their head downe againe vpon
such a church is called hereticall that is to say grounded vpon a doctrine which a man hath chosen and taken vnto himselfe and which agreeth neither with that which is Catholicke nor with it selfe but is often times diuided into so many peeces as there are braines giuen vnto their owne priuate and particular sense hauing all of them this in common that they goe astray and wander from the Propheticall and Apostolicall truth I knowe that all this is applied against vs by the aduersaries of our time who for this cause cal our Church new and giue vs such titles as like themselues best not perceiuing howe themselues cut their owne throats calling their Church the Catholicke Church except they can shew vs that Rome and the whole world are all one but the controuersie would be soone ended if men would but harken vnto reason I saie therefore that accordingly as it pleaseth God to shew his iudgements vpon the vnthankefulnes of the world or of his mercy to spare mankinde the true Catholicke Church hath sometimes shined foorth and appeared in her bewtie but not alwaies aboue the false and heretical the painted disguised strumpet counterfaiting the chast spouse of Iesus Christ so well and displaying the beames of her outward bewtie so magnificently for the most part that all both great and small take her to be the true thereupon the poore spouse which is the true spouse indeed is forced to retire into the deserts vntill the time of indignation be past Esay 26.20 Apo. 17.14 That this is so it cannot be denied but that a man shalbe conuicted by the whole historie of the Church and by that which wee see at this day with our eies Thence I conclude that the multitude and the greatest and apparant number is a most false marke of the true church but without standing either on few or more we must keep vs vnto this infallible point that the true Church and worthy of the name of Catholicke and vniuersal is that which maketh a true profession of the doctrine preached entirely registred by the Apostles to be the onely rule of trueth vnto the whole company of the elect 5 These two names therefore of Apostolicall doctrine and Catholicke Church are both of them so inseparable agree in such sort that the true Church is by this true and essentiall marcke distinguished from the false againe the true church beareth certaine marckes of the seede whence shee was conceiued 1. Pet. 1.25 6 And to the end that they reply not hereupon that the one and the other assembly may alleage the same text of the bible I answere first that the false Church maketh no reckoning of keeping herselfe wholly to the holy Scriptures secondly that the Scripture ought aswel to be the commentarie as the Text and that al interpretation of Scripture being referred vnto the articles of faith as vnto a certaine and infallible rule to discern that which is true frō that which is false as being the abridgement of the whole Scripture it wil be alwaies easie not to be deceiued except a man wil himselfe Thus you see what we are to think of the cōmunalty of the greater number which cried in Christs time away with him away with him crucifie him which is opposed vnto that which Iesus Christ calleth litle flocke Luk 12.32 But let vs see whether the spouse haue any better direction 7 Shee saith then in summe that going so through the City she was found by the watch she asked thē if they could tell her any tidings of this Bridegroom and saith not what aunswere she had of them but it appeareth sufficiently by that which foloweth either that they answered her nothing or that without staying their answere she went her way farther Now who are they I pray you of the watch but those who haue the charge of watching ouer the City of God And is it not expresly said that the lippes of the Priest are the keepers of wisedom because he is the messenger of god Mal. 2.7 And vnto whō did the Lord command his people to resort to be resolued in a case of difficulty touching the interpretation of the Law but vnto the Priests Deut. 17.8 yea to aunswere vnto it according vnto the Law which they might not ad vnto nor diminish Notwithstāding we see here that the spouse found her Bridegroome no more among these then in the open places streets of the city the reasons this that there is great difference between considering of a charge such as it is in it selfe and considering of it as they discharge it on whom it is imposed Moreouer albeit the Lord hath established an order wherein hee declareth his blessing yet notwithstanding wee may not tie the holy Ghost entirely vnto them either who are called by an ordinary vocation or vnto them who haue the place thereof because that as the Lord in his mercie giueth true pastours and teachers for the gathering together of the saintes and for the worke of the ministerie to the building of the body of Iesus Christ Eph. 3.12 so doth he also in his anger giue false Pastors with strong delusion and the efficacie of the spirit of errour 2. Thess 2.11 punishing by that meanes the contempt of his holy woorde As in that which concerneth the society of men in this world God giueth good princes and gouernours 1. Timot. 2.2 and Psal 72. and on the other side he punisheth and chastiseth the people taking his spirite from their princes and gouernours Psal 76.13 this holy ministery notwithstanding considered in it selfe remaining in that estate and forme in the which God established it as also the estate of Kings and of other Magistrates although the tyrantes abuse it Esai 3.4 and 56.10 Osee 13.12 Ier. 23.11.14.15 Brieflie the whole Scripture is full of such testimonies of Kinges and reproches of Prophetes and Priestes And if wee come to the proofe heereof by experience who were the greatest aduersaries of the true Prophetes Ier. 26.7 who conspired against God prophaned the Lawe couered and maintained the sinnes and iniquities of Princes Ezechiel saith they were the Prophets Priests Ezec. 22.25.26.28 Now let vs take an account of the Priestes which built and how many pullers downe and destroiers shal we find for one builder In a word by whom was the corner stone reiected By them which are called builders not that they were such but they should haue bin Psal 118.22 Matth. 21.42 Who interdicted the Apostles the preaching of the gospel opposing themselues directly against God Act. 4.5 and 5.21 In summe the spouse speaketh heere of wicked husband-men of the vineyarde who after they had killed the seruantes of the Lord in the ende slewe the heire also 8 Wee maie not maruell then that the spouse found as little comforte by the watch as shee did in the open places of the Cittie beeing a thing most certaine and assured that if the poore Church of God hauing amiddest these straites of
house of God Cor. 14.4 but what is this order Euē that which the Lord of the house hath established by his Apostles Let vs then first of all keepe and obserue this and hold all that for disorder which shalbee farther added diminished or chaunged I meane in the substāce of doctrine so that whosoeuer opposeth himself against this disorder whensoeuer it slideth into the Church may not be iustly held for author of confusion but ought rather to bee praised harkned vnto as the setter vp againe reestablisher of that order which the sonne of God established in his house Secondly although the forme of outwarde order be obserued yet we may not tie the holy spirit to persons without exceptiō for those reasons which I haue proued because that in many those things wherein they offend goe not before but followe their vocation as the Apostle warneth vs 1. Tim. 5.24 in whom the Church findeth afterward that shee hath beene deceiued as all the auncient heretiques and the greatest part of them of our time may sufficiently witnes But we are to follow the rule which the Lord gaue and which he also confirmed by his owne example The Scribes and Pharisees saith he sit in Moses Chaire do yee that which they say but do not that which they doe that is to say so farre as according vnto the order of God established by the ministery of Moses they preach the truth in the Synagogues their hypocrisie and wicked life otherwise maie not hinder you from receiuing and practising that which they teach for the truth dependeth not on the person of him which teacheth either in doctrine or in the sacramentes But what saith Christ in an other place Matth. 16.6 Take heede of the leauen of the Pharisees and in an other place Let them alone they are blinde and leaders of the blinde Mat. 15.14 And indeed himself openly condemned their false interpretations of the Law Matth. 5.6 and Mark 7.8 and cared as little for their excommunications Ioh. 12.42.44 What are we to doe then in such a case Wee must saith the beloued disciple proue the spirits whether they be of God 1 Ioh. 4.1 and Saint Paul we must trie all thinges and keepe that which is good 1. Thess 5.21 vnto whō is this said Vnto euery Christian who wil not willingly and wittingly be deceiued as well young as olde men as wemen Gal. 3.28 12 Neither doth there ensue hereupon any disorder or confusion at all for it is an other thing not to suffer a mans selfe to bee deceiued and to take vpon him the office and charge of teaching in the Church pretending that all are Prophetes or Apostles or Doctors and teachers a thing vtterly false and intolerable as appeareth 1. Cor. 12.29 For the sonne of God himselfe in as much as he was the minister of God his father for the preaching of his wil vnto the nation of the Iewes Rom. 11.18 he thrust not himselfe in into this charge Heb. 5.5 Such is then the duty of euery faithfull man in all times and principally in such a time as there is a medlie made of al things and when the light is smothered and darkned neither to beleeue euerie thing vpon the credit of an other neither also to set vp a new religion vnto himselfe apart 13 But what shall we say of thē among whom there is not only no order but which is worse though al things be turned vp-side-down notwithstanding with a desperate impudencie they attribute all this while vnto thēselues the precious name of the catholicke church Among whom the vocations ordained by the sonne of God for the seruice of his house are al of them mowled vpon the Image of the beast the auncient Romane Empire Where to bee called is nothing else but to haue posted best and to be first in dated Where there remaine nothing saue the simple bare names of charges and vocations of the holie sacred ministery Where the entrance into the house of god I mean the scripture in which he hath placed his truth is interdicted forbidden the people Where the house of praier is not only turned into an harbor of them who make marchandise of souls but is changed into a shop of al falshood and Idolatrie yea of more abominable Idolatry then all the Idols of the Paynims and heathen Where Iesus Christ is changed into a dead and senselesse thing which hath neither head nor feete naie which cannot keepe himselfe from the talantes of theeues nor the teeth of rattes and of mise and which perisheth of himselfe if he bee not the sooner deuoured In such a case should the poore famished sheepe I pray you goe vnto the wolues and saie cut our throates and deuoure vs Shoulde the consciences of men goe vnto them to bee resolued who maintaine themselues by deuouring of them quick and dead Should they to purge cleanse themselues shoue themselues farther and farther into such dirty myrie places Should men expect and waite vntill the hogges resolue themselues to liue neetely and cleanely or vntil the whore-maisters and whores take order for the stewes Naie contrariwise the whole church warneth enioyneth vs as touching doctrine to take heed of false Prophets to flie not only Idolaters but Idols also 1. Ioh. 5.21 So did the Leuites and the Priests retire themselues out of the kingdome of Israel when al thinges were there in vtter ouerthrow and confusion There continued notwithstanding an assemblie of Prophets which communicated not at al with the Baalims nor with such as assembled themselues there 2. Chr. 11.14 2. King 4.38.42 And the Lord himselfe saith Let them alone they are blind leaders of the blind Matth. 15.14 but saie our aduersaries hee went vnto Ierusalem hee came into the Temple as others did yea into the Synagogues also I graunt but I aunswere that first there was but one Ierusalem where the publique outward seruice was administred according vnto the word of God the priesthood was yet on foote Moses the Prophetes were al of them in the Synagogues and albeit the doctrine was mingled with much leauē yet the true dowe remained still notwithstanding and the ceremoniall seruice continued in his entire estate Secondly it was to driue out of the Temple with the whip the buyers and sellers whome hee found in the Temple crying out ful loude and ful shrill against the leauen of the Pharisees Sadduces Herodians and others as likewise hee did in the Synagogues But if the Temple had beene brought to that passe as it was at that time when the aultar was made in al pointes like vnto that which Achas the king sent from Damascus 2. King 16.11 and 2. Chronic. 28.23 who wil persuade vs he would haue entred in thither to communicate there with them And when he was demaunded by what authority he did these thinges did he alleage vnto them Cayphas or the great counsel of Ierusalem Nothing lesse for this had bin nothing else but
this true Salomon as shall be told you anon But to take this more simply it is likely that this was the ordinary number of the garde who watched by night were the nearest about the bed of Salomon 13 But what are these of the gard They are first of all the Angels which pitch their campe about al those who feare God Psal 34.8 After them are all the creatures which it pleaseth him to vse for the defence of his against their enimies as we see in the storie of Pharao that the frogges the flies and the lice mainteined the quarel of this spouse and staied the rage of that tyrant And how often did the Philistines themselues rescue as it were and defend Dauid from the force of Saul But especially because our chiefest enemies are not fleshe and bloode as the Apostle speaketh Ephes 6.12 that is to say visible enemies but that great lion which seeketh to deuoure vs 1. Pet. 5.8 and so many wicked and damnable affections which are bredde and borne with vs and because we are to fight euery houre and euerie moment by the vertue of the spirit of God to come vnto this eternall rest which is heere represented vs by this bedde which we yet possesse not but by hope therefore it is against these especiallie that wee are to bee assisted and aided with our spirituall inuincible armour weapons Who are then these threescore souldiars in this respect They are truely these couragious and valiaunt rutters and olde souldiers renowmed for their infinite victories against Satan and his angels hauing all of them his sworde vpon his thighe nay alreadie drawen in his hande to frustrate and breake whatsoeuer the enemies of our saluation can enterprise or take in hande Such were Abraham Isaack and Iacob and so manie legions of braue and valiaunt souldiers whose valiaunt acts are registred and recited Heb. 11. Such were those so many faithful and trustie Captaines whom neither Satan nor any counterfeat shewe of false wisedome whatsoeuer nor any wiles nor any cruelty of all the woorlde could withstand or hinder from erecting and setting vp their trophees and signes of victory throughout the world and building this holy Citty the foundation whereof they haue laid prepared by the Prophets 1. Cor. 3.10 Ephes 2.20 But some man wil say these are dead a great while since and howe then shall they be able to defend vs at this day Exceeding well and most assuredlie not by their merites for as a good auncient father and he a verie learned Bishop of Rome hath very well saide The Saints gaue not but receiued crownes of righteousnes nor by their intercessions in heauen For wee haue there one onely mediator both of redemption and of intercession which is our Lord Iesus Christ 1. Tim. 2.5 Heb. 1.25 1. Ioh. 2.1 And al these merites and prayers whereof the false Pastors make themselues treasurers and dispensers of them for ready mony are nothing else but so manie buyinges and sellings of soules a merchandize most abominable before the Lord. But behold how these valiaunt captaines are yet at this daie our defenders First by their examples Rom. 15.4 Heb. 12.1 And therefore one among them and he of the most valiantst and trustie souldiours was bold to saie Bee yee followers of me as I am of Iesus Christ 1. Cor. 11.1 Secondly and principally we vnderstand by these threescore men of gard those whose ministery God hath vsed for the building of that arsenal and artillery house from whence we are to take al those our spiritual weapons with which the Apostle armeth his spirituall ritter Ephes 6.13 I meane the holy scriptures vttered to the penne of the Prophets by the holy Ghost 2. Pet. 1.21 and yet in more greater aboundance and with greater efficacy deliuered vnto the Apostles in whose writinges are to be found al these weapons set in order and prepared for euery one that wil vse thē taking them learning the vse of them from the hands of the true Pastors and dispensers of them Yee see what these gard are yea see what these weapons are with which whosoeuer armeth and aideth himselfe cannot chuse but see Satan the world the flesh and sinne cast downe and trampled vnder his feete 14 But aboue al let vs seeke after our strength and force where it is to wit in that great Salomon of whom all the rest is but an instrument who beeing come and hauing made the combate and vanquished all his enimies by his sufferinges in respect of the assault which was giuen him in as much as hee entred the combate for vs and mastring in vs from daie to day by his holy spirite these same enemies which are still stirring within vs what haue wee longer to feare to bee there with affrighted Where is then our strong hold whither wee are at al times to flie and retire our selues Verily in the strength of the Bridegroome of whom Dauid speaking In thee haue I trusted saith he I shal neuer be confoūded Psal 31. And in another place I will not feare though thousandes of enemies bee camped against mee Psal 3.7 And in another place The Eternal is my light my saluation of whom shal I be afraid Psal 27.1 This is he then which is the strong and mighty one on whose side wee must keepe vs. For euen those who die in this combat are of all others the most victorious Now it maie please the Lorde who hath drawen vs out of darcknesse into this light of his truth and hath placed and preserued vs most miraculously hitherunto in this holy rest and peace of conscience waiting for the full accomplishment of his promises to settle and engrate in our mindes this holie assurance of his mighty power in good will towards vs that we bee neuer astonied by the assaultes of Satan and of such his adherentes as hee emploieth and vseth against vs but that contrariwise we perseuere and continue in this holy profession of his truth as wel by mouth as also by an holy christian life vntill wee come vnto the real enioying of all that which he hath made vs to beleeue and hope for according to his most holy and most assured promises conformably vnto which doctrine acknowledging our ouer great negligence hitherunto and lazinesse in our duty with other infinite faults and offences of ours we wil craue mercy at his hands saying Almighty God c. THE XXVII 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 9. and 10. verses 9 King Salomon made himselfe a Coch of the wood of Libanon 10 Hee made the pillers thereof of siluer and the bottome of goolde and the couering of purple and the in-side was adorned with the dilections of the Daughters of Ierusalem 1 The Coch which is here adioined vnto Salomons bed signifieth vnto vs howe the Church hath neuer had anie place of certaine residencie and aboade on
together Luk. 17.37 And what is this dead body It is saith Saint Paul Iesus Christ he crucified besides which I wil knowe nothing vnderstanding by the name of Christ the person and by the word of crucified all that which he hath doone for vs euen vnto that last cry of his which shaked both the heauen and the earth saying All is finished And thus much touching the Doctrine As for the outward seruice himselfe speaking to that womā of Samaria which demanded of him whether they should worshippe in the Temple of the Samaritanes or of the Iewes confessed indeed that for a time it was the Temple of Ierusalem and no other which God had chosen there to be worshipped But saith he the time is come that men shall worship neither in this mountaine nor in Ierusalem but the true worshippers shal worship in spirit in truth Ioh. 4.21.24 that is to say without distinction of place they shall serue God with a pure spirituall seruice not with aultar or sacrifice but with a contrite and humble heart Psal 51.19 and with the fruits of righteousnesse Psa 50.23 Ro. 12.1 with the calues of their lips Ose 14.3 Moreouer if we respect the former time we shal find that it is true indeed that the couenant was residēt first in the house of Abrahā thē in the house of Isaack afterward in the house of Iacob But how was this house walked caried vp downe Go we farther we shal find that trauersing the desert it made 42. stations Nu. 33. being come into the land of Canaā the tabernacle vnto which the lord had as it were tied the seat of his couenāt both in respect of the doctrine the outward seruice changed frō place to place was in the end separated frō his Arke being taken prisoner among the Philistines on whō hauing wreked herselfe she reunited not herself vnto the tabernacle where the ordinary seruice was kept Finally behold the temple built as a permanent standing place Ierusalē the capital city both of the realme of the priesthoode But how many breaches interruptiōs were there in such sort that the temple was shut vp finally razed afterwards repaired after that most vilanously polluted defiled I demaund therefore where was then this catholick See yea whilest it stood were we to conclude as they do at this day who cal themselues Catholick Romanes the high-Priest is the successor of Aaron therefore he cānoter we must beleeue do whatsoeuer is taught cōmaunded by the catholicke church of Ierusalem I report me vnto al the Prophets whether they either made or taught others to make such a conclusion Nay did not contrariwise cry out both against the Priests against the temple it selfe for those abuses which were by thē there committed And indeed where by whom was Iesus Christ iudged worthy of death as being a blasphemer against God against the temple Where by whom was his doctrine condemned of impiety Where by whom were the Apostles forbidden to preach the gospel Where by whō for what cause was Steuen accused stoned to death It is then a meere bewitchednesse phrensie to tie the holy ghost vnto one place whatsoeuer it be or to any certaine estate of men to ground on them the rule of a mans faith without exception seeing that vnder the ancient people themselues among whom Ierusalē was the place which the Lord had chosen for his house habitation there were none more deceiued then they who without anie exception or limitatiō rested grounded themselues on that temple on the personall succession of Aaron Ierusalem being often the seate and See not of Truth but of Murdering of the Preachers of the Trueth the nest of the Baalims 5 But can it be shewen by the Scripture or by any testimony woorthy of credit that Iesus Christ hath established in the world one certaine place or catholick See that is to say where an head shuld be seated hauing autority ouer al the particular churches of the world And if it were lawful for men to constitute appoint themselues one why should Rome rather be chosen then Ierusalem the first the ancient of al the Churches Called of the Prophets the Citty of God From whence the word of God should go forth into al the world And founded notoriously by S. Peter the rest of the Apostles Or rather then Antioch where were named the first christiās where it is notorious that S. Pet. S. Paul liued But in sūme what reasonable man cā be ignorāt what is to be iudged of the See of Rome seeing that Daniel speaking clearly plainly of that God on earth calleth him by his name the God Maozzim which is as much to say in the languange of the Prophet as the God of Rome or the God of the Romanes Dan. 11.38 For it is euident that this word of Rome in the greek toung which was thē vsed in that country where this city was first built named signifieth as much as the Hebrew worde which the Prophet vseth And S. Paul speaking of him which raigned in his time I mean the Emperor of Rome saith expresly that of the destruction of him should be borne che child of perdition 2. Thess 2.7 and when Saint Iohn nameth expresly the Citie of seauen hils Apoc. 17.9 In a woorde therefore as it is the Lorde which hath of his great grace built his Coche where it pleaseth him neuer vsing the helpe of any for the inuenting the plat and model thereof but vsing indeede the ministery of certaine his faithful seruants al of them immediately chosen as was Moses after him the Apostles for the setting vp of it according vnto the forme and pattern which himselfe no other hath deuised giuing the name of Coch vnto this ecclesiastical gouernment he hath declared that hee woulde not make it abiding for euer in one place but hath vsed and doth vse shal vse it vnto the end of the world transporting it according vnto his good and holy wil pleasure 1. Cor. 12. 6 It remaineth we consider by peece-meale the building of this Coch according as the peeces thereof are set downe vnto vs in this place This discription therefore beginneth first with the matter wherewith the bodie of the Coch is built namely of the wood of Liban that is to saie of Cedar this tree hauing this property that it is as a man would say incorruptible This is it which I haue alreadie declared vpon the last verse of the first Chapter to witte that thereby thus much is declared vnto vs that this holy and sacred gouernement is inuincible both in respect of time and of men The reason is if wee consider the generalitie of the Church because the kingdome of this Bridegrome is euerlasting as the father promised him Dan. 7.14 and Luk. 1.33 reaching it selfe and as it were walking from one end
be bred in the vnderstanding of the seers and hearers is not the sight nor the hearing of the bodie but the action of the mind enlightened by the holie Ghost And therefore said the Apostle vnto the Ephesians who notwithstanding neuer saw with their eies or heard with their ears Iesus Christ in person Christ dwelleth in your heartes by faith againe Eph. 4.20.21 speaking of the hearing touching the word which he had preached vnto thē yee haue not saith he so learned Iesus Christ if so bee yee haue heard him and haue been taught by him 9 Now to shew that this corporall sight was not ordained to be alwaies the meane to know this king but onely for that time he conuersed among men in that visible flesh which hee carried vp into heauen it appeareth both by many expresse textes of the Scripture as also by necessarie consequences following thereupon so wee presuppose and agree vpon these three pointes First that the question be in this place of his bodie and not of his diuinity in it selfe which hath alwaies been is and shal bee inuisible secondly that Iesus Christ hath taken vnto himself from the beginning and for euer an humane bodie with al his proprieties without which no body can bee a body and thirdly that the eies haue an action bounded and limited by which they cannot see except it be by way of miracle that which is not present or which is ouer farre remoued from them Behold therefore Iesus Christ who saith expreslie reprehending and blaming the incredulity of Thomas Happie are they which haue not seene and haue beleeued Ioh. 20.29 And in another place ye shal not alwaies haue me Mat. 26.11 Ioh. 12.8 And Saint Paul 2. Cor. 5.6 While we are straungers saith he in this body we are absent from the lord And Phil. 1.2 I desire to be dislodged and to be with Christ And Coloss 3.1 Seeke ye the things which are aboue where christ sitteth at the right hand of God And Saint Peter Act. 3.21 the heauens must containe him vntill all thinges be restored In a word as oft as it is said that he goeth vnto the father this beeing vnderstoode of the departure of his humanity so oft doth he witnesse his absence as also so oft as hee saith that hee wilcome For no man is said to come vnto a place where hee is alreadie And to thinke that the true bodie of this king is in his essence in anie part without possessing a place and beeing visible in himselfe can bee no more done without transforming the bodie of Iesus Christ into a spirituall essence then it maie bee saide that his diuinity is circumscribed within space of place without transforming it into a corporal essence and being 10 Let vs conclude therefore that this true Salomon in respect of his diuinitie cannot be seene with the eies though he bee euery where essentially and especially in this humanitie which he hath vnited personallie vnto himselfe And as touching his humanity it can at this daie bee no more seene of vs by our eies then his diuinity not that it is in it selfe inuisible seeing that the celestiall glory hath not abolished his corporal nature corporal and therefore material visible and measured according vnto his dimensions but because he hath withdrawen it from vs aboue the heauens truely and properly vntil his returne in the later day And therefore it is vnto the contemplation of the vnderstanding enlightened by the holy spirit and vnto faith by which Saint Paul saith hee dwelleth in our hearts and vnto the inward eies before which it is said that this king is painted forth vnto vs Galat. 3.1 that wee must referre this aduertisement and warning of the spouse Come foorth and behold this King to wit in his word purely preached of which the Apostle speaking said vnto the Corinthians 1. Cor. 4.15 I haue begotten you in the Lord and to the Galathians 4.19 I trauel again to bring you forth vntil Christ be formed in you And according vnto this sense also is it that it is said of the sacraments that is to saie of the visible signs adioined vnto the word touching Baptisme that we put off the old man to put on Iesus Christ in whom we are made new men Galat. 3.17 and Coloss 3.9.10 and as touching his holy supper that we eat his flesh and drinke his bloode 11 Now this truth cannot be better vnderstood known then by comparing it vnto the language of the Church of Rome at this daie which vsurpeth the name of this spouse inuiteth also her companions to contemplate Iesus but God knoweth what Iesus Christ whereof we wil speake anon But where to contemplate him In a painted and materiall Image of wood or of stone And what shal I there see His remembrance say these deepe contemplators For that Image will tell you that he was crucified for sinners Iust But first this manner of teaching is forbiddē expresly by God in the second commandement elsewhere in infinite many places and is such as in the time of saint Ierome himselfe was accounted execrable as the Epistle of Epiphanius Bishoppe of Cipers which hee tooke paines to translate out of greeke into latin to this effect declareth Farther what shall it preuaile me to know and remember that Iesus Christ was crucified if I knowe not what was the true cause of his death the good that returneth to me thereby and the meane to attaine vnto it Now what can this crucifixe teach mee of all this For besides the forme which is but a vain appearance this crucifixe is nothing else but a dead and corruptible matter But say they this is taught by word of mouth Nothing lesse For if we consider but of their Curates Vicars Priors or Abbots Bishops Archbishops Primates Cardinals especially their chiefe head euery one knoweth that not one among an hundred of them knoweth any more then doth the crucifixe of wood or stone And they who know any thing what account make they of preaching On the other side if wee consider of their seruice as they call it what is the people taught by it sith it cōsisteth of nothing but of songs in an vnknowen tongue beside the Idolatries meere mockeries of God therein committed For the rest if happily some wa let-brother open his mouth sometimes in Aduent or in Lent what is their doctrine els as we haue already many times shewed in the exposition of this same Canticle but so many blasphemies against all the partes of the office of Iesus Christ crucified But besides this what thing is it else but to mocke God and all Christendome to say that they teach these things as they ought and yet doe forbid the holy Scripture to be interpreted or redde in the vulgar tongue and such as al Christians vnderstand But there is yet more for they teache that it is sufficient vnto saluation to know that which their Church beleeueth without any farther enquiring or knowing
what it is And what meditation I pray you or contemplation can a man haue of that of which he knoweth nothing of which he is no whit bound to know any thing in speciall But prouided a man haue a good meaning and referre himselfe to the articles of their faith be it as be may and kneele himselfe down before a Crucifixe or sometimes seeke a great way for one when hee hath one hard by or be as ready to say an Aue Maria as a Pater noster for indeede the one in this case is as good as the other being as little vnderstood of him that saith it as it is heard of the Image before which he prayeth behold a merite by and by atchieued beholde the wrath of God very well appeazed And how so Is this to pray vnto God in spirite and truth Ioh. 4.24 to present our selues before him in faith without the which a man cannot please God Heb. 11.6 To beleue to be ignorant of a thing is this al one Is this this faith by which we stand 1. Cor. 16.13 by which we beate backe the fierie darts of our enemie Eph. 6.16 1. Pet. 3.9 in which we ought to continue grounded and stablished Coloss 1.23 Is this that doctrine which we must meditate day and night without inquiring after it or knowing it Psal 1.2 And if this be it how shall we be ready to yeeld a reason thereof according vnto the ordinance of the Apostle when we neuer knewe what it meant That is to say how can wee giue an account of that for which we neuer made either spent or receiued And who teacheth this lesson That doth saint Peter 1. Pet. 3.15 And how is he the true successor of saint Peter who not only knoweth ought himselfe but forbiddeth also and taketh from others the onely meane of executing that which S. Peter requireth Are not these sort of men rather those of whō Iesus Christ said that they neither enter into the kingdome of heauen themselues nor suffer others to enter thereinto Math. 23.13 in such sort that truely it may truely be saide that their graund Porter carrieth not without cause two keyes the one to shut vp Paradise as much as lyeth in him and the other to open hell vnto euery one that will goe thither But let vs leaue these preachers of wood and of stone dead and dumbe as they be which themselues will haue called the preachers of Idiots and let vs come vnto him whom they pretend to be personally and really this very king as bigge and as great as he was hanging on the Crosse And what doth he say Doth he teach Doth he exhort Doth hee reprooue Lesse a great deale then the other which seemeth to be that which he is not where as this nether is nor seemeth to be he in deed if we beleeue them themselues who make him and who are so shameles in their writinges as to call themselues the creators of their Creator hee is not there to preach but to be sacrificed offered not without exceeding mockery because that he which offereth him doth eate him and drinke him leauing nothing at al vnto him vnto whom hee saith that hee doth indeede and really offer him And yet this is the maine grounde chiefe point and summe of their diuine seruice and this is their owne language to lift vp God in respect of the actor the priest and to see God in respect of the looker on the people or at least to speake more pertinently which they say to lift vp Iesus Christ and to see Iesus Christ But they must shewe that which they doe both in wordes and in deede 12 But let vs get vs out of this mire and praise God that he hath pulled vs out of it And on the otherside let vs employ diligently all our minde throughly to knowe and as throughly to serue him who hath opened the eies of our minde our heart vnto this effect that wee fall not into greater reproofe then they who faile in this point either of ignorance or of superstition whereas the couetous contēplate nothing else with their minde and eies but their riches the fornicators are giuen vtterly ouer vnto their vncleannesse and wantonnesse hauing their eies full of adulteries and other infamous villanies the gluttons think on nothing else but their good-cheare the ambitious nothing but on their pompe and vanities and so on in the rest whereas al things which presents it selfe before our eies ought to drawe vs rather vnto that which all the worlde preacheth vnto vs namely to consider the wisedome power and infinit bountie of such a worke-man and to dedicate and consecrate vnto him both our soul and body in an acceptable sacrifice Rom. 12.1 It is not enough therefore to contemplate him but wee must acknowledge him for such a one as hee is which is the end and scope whereunto all this contemplation ought to be referred In a word we ought to confesse adore this King Salomon and that crowned And with what crown With that which his mother crowned him withall And when In the day of his fiansailes mirth Let vs therefore consider againe al these points directly 13 Wee knowe well enough what this woorde of king importeth namely a soueraigne power ouer his subiects ordered with reason And thus it is that it is taken in this place but yet with the differences which are between this king and al others which haue bin are or shalbe euer in the world All the other kinges therefore except this are in such sort soueraigne ouer their subiects that their countries are limited the time of their dominion bounded their power reacheth no farther then the body and goods and all this with a charge and condition to yeald an account one day to him on high who hath established them in their thrones heere belowe But this king to the knowing and contemplating of whom we are in this place inuited hath all power in heauen and in earth not onely because hee is god coeternal coessential with his father but also in asmuch as he is man vnto whom all gouernment is giuen ouer al creatures bee they high middle or lowe Math. 20.18 Ioh. 5.27.1 Cor. 15.27 Philip. 2.9 and that for all eternitie Luk. 1.33 Esay 9.6 And not onely ouer the bodies but ouer the soules also of his friends and true subiectes to defend them vnto the ende of the worlde Math. 28.20 And finally to make them really his coheires in the euerlasting kingdome Rom. 8.17 Heb. 2.10 And likewise ouer his enemies in the middest of whom hee raigneth Psal 110. Repressing them chastising destroying according as he knoweth to bee expedient for his glorie and for the saluation of his as the whole sacred historie doth witnes waiting for his full victorie and dominion which is promised him of the father 1. Cor. 15.28 It is therefore very true that this king in asmuch as he is God with his father hath altogether with
is 12 Wherefore this day is called the day of the gladnesse of this King 13 An exhortatioÌ„ to embrace the grace of this king and to make it auaileable vnto vs. WE haue yet one point more to handle vpon that which I began to shewe on Thursdaie last to wit how this king is spoiled at this daie of his glorie in that which is the principall part of his diademe royall I meane touching that which concerneth the office of his mediatorshippe witnessed by the Gospel called the power of God vnto saluation vnto euery one that beleeueth Rom. 1.16 and by Esaie the Arme of the Lord Esai 53.1 A matter of so great consequence that there cannot fall out any different or controuersie among men which is more nearer to be looked vnto I saie then that this dignity or rather maiestie of this king mediatour betweene God and his Church consisteth in three points namely in his royal dominion spirituall and soueraine in his kingdome yea ouer sinne it selfe and ouer death afterwards in the office and charge which he receaued to be the true and to speake properly the onely Prophet and declarer of the counsel of God touching the saluation of mankind and thirdly in his eternal priesthood Now not any one of these three pointes remaineth in his entire in the Church of Rome at this daie which by consequent is nothing lesse then the true and only spouse of this king Which thing we wil endeuour to open make plaine vnto you howbeit summarily bicause the same hath bin already handled at large by vs vpon the first chapter of this Canticle 2 But these words of the king crowned leading vs againe vnto it and for that this point can neuer be too oft declared and handled we will enter again most willingly into it In summe therefore I say that a man could not more openly haue encroched vpon this royaltie and prerogatiue of his then by ordering the estate of the house of this king besides and contrarie vnto his expresse will in eclipsing of some of his lawes and establishing of others altogether anew and as for such as were ordinarie retained for the ordering of the gouernement established by the soueraign prince to wit by the sonne Heb. 1.2 and 3.6 and Apocal. 13.17 in cutting clipping them at his pleasure not suffering himselfe to bee reprehended of any man to dispense to binde to lose against all lawe of God man As for his prophetical soueraigne authoritie by the spirit of whom all the auncient prophets spake 1. Pet. 1.11 who afterwarde himselfe in person declared all the will of God his father without keeping backe any thing thereof Ioh. 15.15 and hath since his ascending vp into heauen vntill hee returne not to teach but to iudge continued to declare the same vnto the world by his faithful Apostles enlightened with a particular vertue and power of the holy ghost Ioh. 16.3 Act. 20.27 Gal. 1.8 Eph. 4.11 1. Pet. 1.12 How could a man degrade Iesus Christ of this dignitie more openly then by falsifiyng of all that which hee preached both by adding to clipping from by turning white into black and light into darkenes as is in Esai 5.20 Yea so far as notoriously to forbid this declaratioÌ„ of his to bee read thorough al nations and peoples in a knowen and intelligible language fearing say they least men should become heretiques that is to say fearing least the light should ingender darkenes and the truth lying And what is this else then neither to enter into the kingdom of heauen nor to suffer others to enter in Math. 23.13 then to hide the light vnder a bushel Math. 5.11 There remaineth the third point of his office of Mediator namely his eternal priesthood which consisteth in two chiefe pointes in our redemption and in his intercession the which redemption hath two parts the expiation of our sinnes and our sanctification which wee wil handle from point to point distinctly First therefore there is that which we call originall sinne which ought to be considered of in two diuers respects namely touching the corruption of the whole man which is as it were the essence of this sinne whereof we shall afterwardes speak in handling the point of sanctification and touching that which followeth it namely that which maketh vs guilty and children of wrath worthy of the curse of God from our conception Psal 51.7 Rom. 5.14.18 Eph. 2.3 There are afterwards the fruites proceeding from this cursed roote which bind vs specially vnto eternal death which roote of sinne albeit it be so deaded by the holy spirite in those who are regenerate whereof wee will afterwardes speake notwithstanding it leaueth not to bud forth though it be not with such a final effect as before being a perpetual war between this flesh that is to say the remnant of original sin the spirit that is to say the power of god his effect in vs. Gal. 5.17 which combate is most liuely described painted forth vnto vs by the Apostle Ro. 7. proposing himselfe for an exaÌ„ple 5 If therefore we demaund these goodly Doctors and teachers of theirs how the fruits of this vice are pardoned vs they will aunswere with vs that it is by the death and passion of our Lord Iesus Christ But if wee desire to haue a farther declaration of this answere then Satan who was before disguised beginneth to shewe his hornes For it is hee in deede who hath learned them certaine distinctions by which this goodly first aunswere of theirs vanisheth away as smoake namely the distinction first between mortall and vemall sinnes which deserue say they nothing but temporall punishment whereof a man is purged by some displeasaunce and remorse of them with one Asperges of holy water one bishops blessing and other such inuentions Whence it would followe in sound logique that such sinnes haue nothing at all to doe with the death and passion of the Lord seeing the euil requireth no such paine in him who committeth it Thus you see howe these good Phisitions in steed of vsing one purgatiue remedie onely and without which euery sinne becoÌ„meth deadly cast the poore consciences of men in a sleepe as the empeirall practicks vse the medicines which they call narcoticall that is to say such as benowme and ded the diseased vntill at the length they become senseles and past feeling in all sinne and wickednes Ephes 4.19 and swollen and puffed vp vntill they be ready to breake againe with the false opinion of their satiâ—factions and merites Now in place of this we are taught by the holy scriptures that it is true in deede that all sinnes are not equall in qualitie Ioh. 19.11 But as touching the effect generally considered euery offence against God yea both our peruerse nature euery motion thereof bee it neuer so small depart it neuer so little aside from the commaundementes of the law which is spirituall that is to say respecteth principally that within
1. Ioh. 2.1 bereauing vs by consequent of all presumption of ourselues Why but say they we pray one for an other and do also craue the praiers one of an other without any derogation at al vnto the autoritie or office of Iesus Christ who is our sole mediator true wee vse the mutuall praiers of one an other as being enuironed al of vs with the like necessities to the mutual participatioÌ„ of which charitie doth bind vs which we may and ought to cause to bee vnderstoode of one an other according to the worde of God and the examples of the holy Prophets and Apostles And what is this to the inuocation and praying vnto of Saintes the spirites of whom are in heauen in their rest not able to bee conceiued of vs their bodies are in the dust waiting together with vs for the latter day Therfore wheÌ„ such as are yet liuing demauÌ„d craue the mutual praiers of their brethren this is not to make them Intercessors or to adioine them for companions vnto Iesus Christ or as subordinate mediatours between Iesus Christ and vs to ranke them and cause them to marche in procession as they doe in their Letanies But this is to ioine our selues and them together to addresse and direct our selues to one and the selfe same God and father in the name of this sole and onely mediator aswell of Intercession as also of Redemption which are two pointes altogether vnseparable as saint Iohn witnesseth calling Iesus Christ our Aduocate in the same sense that he called him our propitiation meaning to exclude all other Aduocates and all other propitiators towardes God 1. Iohn 2.1.2 beeing none besides him in whom our prayers or other workes whatsoeuer are acceptable Hereupon they replie againe that so they also adde Per Christum Dominum nostrum that is to say through Iesus Christ our Lord. Yea but this is after they haue ioined with him subordinate companions both in the merites of these and those as also in pardons and whatsoeuer else commeth into their thought which is nothing else but to derogate asmuch from the mediation of Redemption and besides in the Intercession of others towardes him yea with their motherly authority falsly attributed vnto her who neuer thought vpon any such vsurpation In a worde therefore this is nothing else but to doe as they did who in Pilates house called Iesus Christ by the name of Prophet and king but it was when they buffeted and scourged him Ioh. 19.1.2 9 Thus you see my bretheren what the Iesus Christ of this false Church is from which the mercy of God hath withdrawen vs to know and to serue the true onely Iesus Christ true God and true man hauing a name aboue euery creature high middle or low in his celestiall and eternall Empire who hath declared vnto vs all the counsell of God touching our saluation by the contents of the writinges of his faithfull Prophets Apostles being the only eternal priest by vertue of this Priesthood our sole onely mediator aswell of Redemption as also of Intercession betweene the father and vs vnto eternal life in the which faith the Lord giue vs grace to liue and die to enioy one day on high eternally with him the glorie which he hath purchased by the price of himselfe 10 It remaineth now we consider of what maner of Crowne this spouse here speaketh and who this Mother is who hath crowned him therewith Nowe then by the Crowne that Maiestie and power more then Royal is meant with which our head is crowned as it is said Psal 8.6 and is expounded Heb. 2.9 and Math. 28.18 But who may this mother be who hath crowned him therewith seeing it is of the father onely that he craueth it both in respect that his diuine maiestie was as it were abased in the infirmitie of the fleshe for a time Ioh. 17.5 as in respect of the superioritie ouer all the world promised vnto him in regard of his humanitie Psal 2.8 Psal 110.1 expounded by the Apostle 1. Cor. 15.24 Ephes 4.11 and Philipp 2.9 This place therefore hath diuerse interpretations To let passe therefore the interpretation of certaine contemplatiue or rather of dreaming and doting Doctors who haue appropriated not onely this place but almost all that is said of the Church in this Canticle vnto the person of the virgin Mary who was truly blessed among all faithfull women but not therfore as these folish superstitious haue imagined as if Iesus christ did hold of his mother the crown of his Empire whereas it is his meer gracious bounty which made her his mother inasmuch as he took our flesh in her virginall wombe who hath crowned her with such measure of glory as pleased him Others haue vnderstood by this word of mother the humanity of Iesus Christ which contrariwise is crowned in him by him who hath honored it so farre with his personall vnion It seemeth vnto mee that by this worde of Mother a man may more rightly vnderstand in this place the Citie of Ierusasalem as being the capitall City of the kingdome and so consequentlie the mother of al such as are borne there and namely in respect of Salomon who was there bâ—rne and was there crowned and so also in regard of him of whom he was the figure For albeit Iesus Christ was not borne in Hierusalem according vnto the fleshe notwithstanding he there tooke his crowne Psal 2.6 and that by the testimony of Pilate who knew not what he did Ioh. 19.19.22 as it was also said by Esa 2.3 and Mich. 4.2 that he should come foorth of Hierusalem that is to say that hee should there be borne in respect of the quality of his celestiall kingdome which consisteth in the setting vp and gouernment of his Church as it came to passe by expresse commaundement Act. 1.4.12 This exposition besides the foundation which it hath serueth vnto great edification this coronation and this Crowne beeing diuersely considered in asmuch as Hierusalem a figure of the Church in her estate here below is sometimes restricted vnto the elect and sometimes also comprehendeth all those who say they are of this coÌ„pany of which notwithstanding some of them are not knowen as S. Paul before his couersion was among the Pharisees others are like darnell among the good corne vntill such time as God threshe it out This is then the cause wherefore the true spouse desiring according as this spirituall marriage implieth it that al the worlde if it might be were ioined with her in one body vnder this head and Bridegroome inuiteth the other Daughters of Hierusalem to come in good earnest and not for fashion sake or outward appearaunce and profession onely to contemplate the true king of peace in this royal maiesty of his wherewith their common mother to wit Hierusalem had crowned him I meane so farre as that earthly Salomon was the figure of this true king and Bridegrome not that the maiesty of this
although no consent nor any effect of deed or of word do folow Rom. 5.12.14 and 7.14 is worthy of death yea of euerlasting death Rom. 6.23 As this Priest is he alone who by meanes of the paiment which hee hath made for the malediction and curse which was due vnto vs and hee alone without exception which taketh away the sinnes of the worlde Ioh. 1.29 is the propitiation for our sinnes Rom. 3.23 which he hath borne vpon the tree in his owne person 1. Pet. 2.24 namely for them vnto whom it is giuen to repent 2. Tim. 2.26 and to beleeue Ioh. 6.44.45 not that Repentaunce or Faith it selfe merite saluation any way or haue any place of satisfaction towardes God seeing eternall life is of free gift Rom. 6.23 but because that god hath appointed and giuen true Repentance as a good way to bee prepared to receiue pardon Psal 51.12.19 and Faith to apprehend him and to apply him vnto vs vnto eternal life Ioh. 3.16 In a worde therefore all sinne in his owne nature is mortall and deadly and contrariwise all sinne except it bee the sinne against the holy ghost which is vnpardonable is pardoned the beleeuing by the onely oblation of our eternall Priest once made Hebrew 10.10 and Rom. 5.1 6 Their other distinction is double namely betweene the guilt and the paine satisfactory separating the one from the other and betweene the sinnes going before Baptisme and those which are committed after and al to bring the satisfaction of Iesus Christ vnto this point to make that which proceedeth from vs of some worthinesse merite which they call condignely meritorious an abuse which can in no sort agree with the priesthoode of Iesus Christ the sole and immediate cause of the Remission of our sinnes and so by consequent of our saluation in this respect Psal 32.1 These good Doctors teachers therefore as touching the sinnes which goe before Baptisme grant indeede that they are entirely pardoned both in respect of the guilt and in respect of the paine and that by the meanes of some vertue of the sacred water with the action it selfe of Baptisme reseruing notwithstanding for the young Infantes which die before they come vnto the age of discretion a certaine place which they call Limbus where they are in some smal enioying of the ioyes of paradise as are those infantes which are dead when they are borne or die before they be baptized But as for the sinnes which are committed after Baptisme the guilt and trespasse onely pardoned there remaineth the satisfactorie paine to be paid as they saie and in what mony By Fastings Almes Pater-nosters and Aues Pilgrimages Foundations and other paines and penaunces imposed in Auricular confession And hereunto you must adde Pardons Indulgences and the merites of Saintes But yet is a man freed and quited of all when hee is dead No. But hee must goe and pay the rest in an other worlde in the fire of Purgatorie But they say that hee which is there can merite no longer therefore hee must come out of this fire by the praiers and good woorkes of the liuing and especially by a number of Masses Obits Requiems Holy-water other like deuotions But what shal he come forth Nay that they cannot tel though they tax euerie mortal sinne at a certaine number of daies and of years But put case one for whom wee still praie at all aduentures be come foorth already long since Mary this shal bee set of vpon the tayle of another score to bee allowed other And whereto then shall the satisfaction of Iesus Christ serue Forsooth to make al this auaileable and to send you into the fire of Purgatory for a certaine time whereas otherwise you shoulde haue gon into hel fire for euer And yet when it so pleaseth the marchant royall of Pardons hee doth more then Iesus Christ himselfe For he absolueth à culpa pana that is quitteth both the sin and punishment thereof and commaundeth the Angels to drawe what soules it pleaseth him out of Purgatorie And is there any thing hee can doe more contrarie vnto the effect of that oblation which Iesus Christ himselfe hath made of himselfe vpon the crosse Yea the spirit of lying by the iust iudgement of God hath passed yet farther vpon those which haue loued and doe still loue darcknesse better then light Ioh. 3.19 according vnto the Prophecie of Esay Esai 29.10 and that of the Apostle 2. Thess 2.11 and 2. Tim. 3.13 For he hath so controuled and countermaunded the oblation once made for all by Iesus Christ himselfe that he hath borne men in hand and perswaded them that they must euery daie really and actually reiterate the same and whereas the holy supper of the Lorde was properly and peculiarly ordained and established that we should be made partakers more and more of that mysticall vnion of Iesus Christ together with all his merites vnto eternall saluation 1. Cor. 10.16 and secondly to celebrate in solemne wise the memory of his holy and onely sacrifice once for all made with solemne thankesgiuing they haue conuerted the same into a daily sacrifice actual and real of the verie and true body of Iesus Christ vnto God his father by an High-priest annointed and shauen to this end and purpose and that with a greater efficacy then the first which Iesus Christ that perfect and only Priest sacrificer of himselfe made vpon the crosse seeing that according vnto their owne saying this of his reserueth stil the satisfactorie paine but this which is made by their priests maketh an entire satisfaction yea saie they both for the quick the dead And this is it which they cal their Masse the which is so rooted in the hearts of the abused and abusers that there was neuer a more execrable blasphemy in the woorlde nor more directlie contrarie vnto the priesthood and sacrifice of the Lord nor more stubburnely and cruelly maintained and defended 7 There followeth the second point of our Redemption namely that which is called sanctification because that by it being drawen out of our natural pollution we begin to be cleansed and framed vnto iustice and vprightnesse It is also called Regeneration or Newe-birth Ioh. 3.3 because that by it wee become newe men as touching the qualities of the scule our vnderstanding being enlightned to know and embrace the truth of God Ephe. 1.18 and 4.24 and Coloss 3.10 As therefore man made not himselfe but the only power and bounty of god created the world Psal 100.3 so must wee confesse that this verie grace and power alone maketh vs new creatures in respect of the qualities which are within vs in him who is made vnto vs also Sanctification 1. Cor. 1.30 For the effecting wherof first al the pollution and filthinesse of the nature of man in the first Adam was abolished in the flesh of this High-priest our second Adam conceiued in the womb of the virgine by the holy Ghost to the end that wee beeing