THIS booke albeit it hath bin as well in the auncient church of the Israelites, as also in the Christian church by one common consent not only reckned amongst the num­ber of those which the holy Ghost hath spoken and vttered to the pen, and which ought to be the rule and canon of our fayth: but also held for one of the most excel­lent and spirituall of all the rest: yet hath it not bin handled or red in the church as euery of the other, but reserued to be proposed vnto them, who were farther aduaunced and [Page 2] growne vp in the knowledge of God, and were of a more stable and constant iudgement. The causes whereof were, first because the stile and phrase thereof is altogether allegoricall and enigmatical, that is to say, deliuereth to our vnderstāding thinges heauenly and spirituall, by a similitude and figure of things naturall and corporall, which euery man neyther of himselfe can, nor by the help of an other is able, so to conceiue and vnderstand, as thereby throughly to be profited and in­structed. Secondly because this allegory is wholy grounded vpon the coniunction and coupling of man and wife in marri­adge: in the which, being humanely and carnally considered, we shall finde euen from the beginning thereof vnto the end, many great wantes and imperfections on mens behalfes, which defaultes as they haue bene euer rife since the entrance of sinne into the world: so we know how they haue bin dayly encreased sithence men haue for so long a time giuen them­selues ouer to all this vncleannes and wantonnes, which is no other thing then a polluting and defiling of the honest and chast caresses, dilections, and embrasementes in marriadge. The which notwithstanding it hath in it many defectes and blemishes, which the Lord of his great goodnes must support and couer, hindereth not but that according to the saying of the Apostle Heb. 15.4. Marriadge is honorable amongst all, and the bed thereof vndefiled. And thus you see how some conside­ring the mischieuous maners of this world, and be cause there are in this Canticle many kinds of speaches, according to the simplicity of that time in which this booke was writtē, which the world might easily abuse, haue bene hardly induced to in­terprete it in the church, fearing least it should bring more harme thereunto, then profit and edification. Others there haue bene which haue gone farther, and haue beene so bold and hardy, or rather so ouerweening and headdy, as to go a­bout to rase this booke out of the canonicall scriptures, as be­ing a writing altogeather profane, and compiled by Solo­mon in the middest of his wanton and licencious dissolutiōs. As touching the first sort of these men, they are herein to bee [Page 3] greatly commended, that they thinke it not good that euery one should rashly & vnaduisedly be carried or led to the hād­ling of this booke: according vnto the saying of the Apo­stle 1. Cor. 3.2. that we must begin with milke, & so proceed & come to hard & solid meate. Which thing hath bin carefully & diligently obserued both in this church and in others by the faythfull pa­stors and ministers. But as for those which presume to con­demne this booke, they are no more to be harkened vnto or regarded then those, who desperatly and arrogantly addresse and oppose themselues agaynst the spirit of God. For besides that the old and newe church hath from all times iudged the contrary, (this booke being diligently expounded by the aun­cient Doctors both greeke and latin, yea euen in monasteries amongst the monkes vsed and handled, as a booke altogea­ther contemplatiue more then any besides: albeit they then made solemne profession of being farre from all thought of women and marriage) this very allegory of marriadge, is very amplie to the same end and purpose prosecuted in other bookes, which by a perpetual and common consent haue bin alwayes held for holy & diuine, as in the Psalme 45, which is as it were a summe and abridgement of this whole Canticle, and in Esay, 62.1.6. Ierem. 3. Ezech. 16. and 23. Oseas 1.2. Math. 25. Ioh. 3.29. Rom. 7.1.2. Cor. 11.2. and especially Ephe. 5. where the Apostle vseth the very same words which Adam vsed in the first institution of marriadge, to wit, that the church is made flesh of the flesh of Iesus Christ, and bone of his bones, which is, saith he, a great secret and mystery: to be short the holy Ghost in the Apocal. 17. is the expounder and interpreter of the beginning of this booke. Neyther is that to be regarded which some bring for an argument why this booke is not Ca­nonicall, because that no place of it is alleaged in the newe testament. For first, beside that which I haue sayd of the 45. Psalme, that it is an abridgment of this booke, the similitudes which are taken from marriage in Saynt Paul, and in the last chapter of the Apocalyps are drawen from hence: and by the same reason we may condemne other bookes of the old testa­ment, [Page 4] which are receiued without contradiction or gainsaying.

2 We must therfore vse & obserue a mean in the exposition of this booke, handling it then and in such wise as it appertai­neth, in the church of God. For God will not that any thing which he teacheth vs by his Prophets and Apostles should be hidden or kept secret in such sort, as to content our selues to haue it enregistred onely in his word, without farther regar­ding and considering what it is: as the Paynimes were woont to deal in their false religions & worships, who feared their a­buses should be discouered, if their mysteries were knowen: or as we yet to this day see it practised in the false church, where the reading of the scriptures in the vulgar and common tong is forbidden: whereas the Apostles and Prophets since the beginning haue spoken and written in a common and in­telligible language, to the end they might be vnderstoode of all men. And yet is it very true, that the holy Ghost hath not vsed throughout the same stile and manner of writing, but hath spoken somtimes very plainly, sometimes obscurely, in such sort notwithstanding, that (as one of the auncient fathers hath heretofore well obserued) obscurity and darknes is tem­pered and mixed with plainnes and clearnes, to the end to sharpen and quicken our desire to search after that which we vnderstoode not at the first, and to cause vs to esteeme more higher of the secrets of his wisdom, after that he hath bestow­ed on vs the gift of knowledge and vnderstanding of them, vpon our carefull diligence of reading and conferring toge­ther the places of scripture. And this is that which we hope to doe, by Gods good assistaunce obtayned by your prayers, in the expounding of this booke: seing it is now about fifty years that God hath set vp, as it were anew, his holy Iubile amongst vs, causing the holy light of his gospell to shine 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 [Page 5] 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 mā ­kinde, whereof his church is made and composed. For albeit this ordinaunce of God, Encrease and multiplie, be extended generally to all the creatures, comprising man also in the number of them: yet notwithstanding, as the creating of 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 [Page 6] 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 [Page 7] 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 [Page 8] which the consummation & perfiting of this holy & spirituall marriage is reserued. Hence it is that the Apostle hath drawn these manners of speaking, which he learned of Christ him­selfe, when he saith, That we are in Iesus Christ. Rom. 8.1. and that Iesus Christ is in vs. Rom. 8.10. That he liueth in vs, and wee in him. Gal. 2.20. and That he dwelleth in his sayntes. Ioh. 14.23. And Iesus Christ himselfe to this end compareth himselfe to a vine, and vs to the branches which fructifie and beare fruite. Ioh. 15. and his body is called our foode, and his blood our drinke. Ioh. 6. be­cause that as corporally by meate and drinke this present life is maintained in vs: euē so by Iesus Christ incorporating him­self in vs, in that maner I haue said, and being as I may so say receiued, eaten, and digested by the inner man, we receiue and draw from him the true life euerlasting. In the expositi­on therefore of this booke, there is no question of bringing with vs vnto the vnderstanding thereof a sensuall minde and carnall, but our soule must with Salomon conceiue this hus­band, this marriage, and whatsoeuer is sayd thereof, after a spirituall fashion, farre remoued from all carnall and filthy cogitations, remembring the saying of the Apostle, That hee which cleaueth vnto the lord is made one spirit with him. 1. Co. 6.17. & that of Christ, That he which is born of the spirit is spirit. Io. 3.6.

5 Now to vnderstand more particularly the order of hand­ling of this Canticle or song, we must know, that it is written in maner of a dialogue, many persons being introduced in a most wonderfull and artificiall maner, speaking and answe­ring one the other: to wit, a Bride addressing her speach vnto her maidens, and a Bridegroome in like sort accompanied with his friends: according to the manner vsed in the cele­bration of such fiansailes and espousales as are honestly and orderly made. The spouse or bride is the company of the faithful land beleeuing, which is called the Church, represen­ted as it were in one only persō, (as it is also said that the faith­full haue but one hart, and one soule. Act. 4.32) in the which company notwithstanding Salomon bringeth one in spea­king as it were in the name of the rest of the train. But farther [Page 9] seing he maketh a distinction between her, which speaketh as the Queene & mistresse, and the other daughters & maidens of Ierusalem, (according to that which is written in the 45 Psalme) we may vnderstand by these other daughters, as­well those, which are in the church rather in name then in deede, as those, which are the true faithfull, but are yet newe, and as it were litle children, which follow their mother, who is as it were a Queene accompanied and waited on with her damoysels and maidens. On the other side the bridegrome is our Lord Iesus Christ, by whose friendes, in the treatise of this mariage, we vnderstād, first the blessed spirits, which haue at all times serued Iesus Christ, and whose ministery he vseth for the building of his church, as it is saide in the 34 Psal. and Heb. 1. as also the whole scripture sheweth vs their effectes & workings: secondly those excellent archbuilders of the spi­rituall temple of the church, I meane, the Prophets and Apo­stles, Ephes. 2. and Apocal. 21. thirdly the pastors and teachers who painefully and faithfully trauaile for the preparing this holy Bride, as the Apostle speaketh 2 Cor. 11.2. and gathering toge­ther the company and assembly of the Sayntes, Ephe 4.12. We must farther note, that as in mariage there be three degrees, wherof the first is the stipulation and contracting, which we call fian­sailes or betrothings, during the which the parties are called the fiancer & the fianced: afterward the solemne celebration of the mariage, at which day they are called the Bridegrome & the Bride: & lastly the consummation of the mariage, after which they are termed Man & Wife: euen so in this spiritual mariage he hath as it were fianced & betrothed to himself his church, by that promise of his made vnto Adam, concerning the seede of the woman, the which seede should bruse the head of the Serpent: which he afterward reconfirmed to Abraham, Isaac and Ia­cob. But he hath passed yet farther, when by establishing of a Leuiticall priesthoode and other types and shadowes of the promises of the gospell, ( the body and substance of which was in christ, Colos. 2.) he did as it were espouse his Loue and fianced, howbeit in absence, and as it were by substitutes. And this is [Page 10] the cause why the Bride is first brought in by Salomon raui­shed with the desire & longing after of the reall & personall presence of this Bridegrome, who hauing in diuers sorts com­forted & strengthened her by most certaine and assured testi­monies of his loue and goodwill, doth in the end present and yeelde himselfe personally vnto her. Wherein Salomon doth prophetically foretel the manifestation of the sonne of God in flesh, and his real conuersing among his owne: notwithstan­ding but for a litle time, remitting the perfit and entire cele­bration & consummation of this holy & more than holy con­iunction, vntill the later day, in the heauens, when God shall bee all in all. 1. Cor. 15.28. and when it shall appeare, what the church is, which shall see him as he is. 1. Ioh. 3.2. This is it then where­unto the Bride aspireth with a maruelous ardent desire, to wit, vnto the first and second actual comming of the Bridegrome: accordingly as it saide in S. Math. 13.17. and by S. Peter of the desire of the ancient prophets. 1. Pet. 1.10. & more plain­ly & expresly by S. Paul desiring to be dislodged from this body, to be long agoe with Christ. Phil. 1.23. as all the true faithfull doe like­wise desire, & that with vnspeakable sighings & gronings, Rom. 8.26. demanding in their ordinary praier, the comming of his king­dome. Neither doth Salomon in the meane while forget to speake of the persecutions which should happen vnto the Church, euen by her owne, and the vocation of the gentiles, together with the most assured and excellent promises, with which the Bridegrome entertaining his Bride comforteth her by the often reiteration & recitall of his most ascerteined pro­mises, accompained with great spirituall blessing which are no lesse than gages & pledges vnto the Church of his second most glorious and maiesticall comming.

6 This is then the summe and scope of this Canticle or song: which is therefore called the Canticle of Canticles, or Song of Songs either because of the excellencie thereof aboue all o­ther songs conteined in the scriptures (so far is it, that it should be reiected) or for that it is composed of many Canticles or Songs, by reason of the persons which answere one the other. [Page 11] And because no man should doubt of the author or rather the pen-man of this treatise, it is said expressely, that it is composed by Salomon: by Salomon, I say, when he was filled and replenished with the wisedome of God, and not then, when hee followed after his wantonnesse and folly. In whose sliding we must as it 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, [Page 12] 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.

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. [Page 14] 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 the manifold turmoiles, which the Church and euery member there of must suffer, while she waiteth & look­eth for the accomplishment of her desire: as neither the com­forts & consolations which Christ hir bridegrome giueth hir being in heauen, and reaching foorth his armes vnto hir, vnto the end and consummation of the worlde, Mat. 28.20. & Ioh. 14.16. yea mouing & raising in vs these vndeclareable sigh­ings & gronings, which are neuer neglected of God, Ro. 8.26.

2 Now in this beginning we are to consider foure points. The first, who he is that speaketh: because (as we said the last day) there be in this Canticle many persons brought in. Se­condly to whom, or rather of whom it is heere spoken. For it is not said here, Kisse mee, but Let him kisse mee. Thirdly we must consider what the demand is of her which speaketh: & fourth­ly, after what fashion this demaund is made. It is then the Spouse or Bride, which speaketh to hir Bridegrome. For as touch­ing the manner of speaking, whereas the spouse saith not, Kisse me, but Let him kisse me, this is according to the vse and custome of that tongue wherein Salomon wrote, & therefore letteth not, but that the spouse addresseth hir speach to hir be­loued. But it may seeme strange and litle seeming to this most chast and pure Virgine, that shee in this sort beginneth first, [Page 15] sith honesty it selfe prescribeth & commandeth in euery wel-ordered marriage, that the first words proceede from the man, and not from the maiden or woman which hee woeth. I aun­swere that euen in deede so it is also in these spiritual fiansailes in respect of euery faithfull soule. For albeit the spouse spake first in this place, as couering & desiring hir beloued, euen as the hinde brayeth after, and desireth the refreshing of the riuers of water. Psal. 42.1. notwithstanding we must take diligent heede how wee thinke, that this desire of hers which opened the mouth, began from her. It is then the Bridegrome which hath spoken first vnto her, & prepared her within to seeke and search after him as it is said, Psal. 116.10. I haue beleeued, & therefore I haue spoken. And in an other place, With the heart a man beleeueth to righteousnes, and afterward with the mouth he confesseth to saluation, Rom. 10.10. And indeed Ezechiel cap. 16. declaring the begin­ing of this contract of mariage, sheweth vs wel, that it procee­ded-not from the spouse, whom he compareth to a poore maiden comming newly forth out of the wombe of hir mother altogither bloudie & polluted. Which S. Paul plainly & without figure expoūdeth vnto vs, Ephes. 2.5. calling vs poore and wretched carrions, dead in sin. And this is it which the iustest of vs al must auouch & cōfesse, that it is the Lorde which hath loued vs first, and therefore hath washed vs. Apoc. 1.5. 1. Iohn. 4.10. and elected & chosen vs, not in our selues (no more than hee hath made vs by our selues) Psal. 95. but in his welbeloued: not that we were already holy, but that we should be made holie, Ephes. 1.4. Wil we haue exam­ples hereof? Abraham followed the Lord, but it was because he was then called, when he was a poore & miserable Idola­ter among others. Ios. 24.2. Isaacke was the child of promise apprehended by his father Abraham by faith, & therefore was he engendred beyond & aboue the order of nature. Gen. 18.13 Rom. 4. for it is God which must giue children vnto Abraham, that is to say, make himselfe a Church, it is not in Abraham to giue a Church vnto God. Iacob inherited the blessing, be­cause God loued him, and not Esau: Gen. 25.23. and Mal. 1.2. Moses is sent to deliuer the people, but it is as it were maw­ger [Page 16] himselfe. Exod. 3.11. The people is brought into the land of Chanaan, but it is being forced thither as it were by con­straint. The prophets haue spoken, but it was because the spi­rit of God was vpon them: the Apostles folowed Iesus Christ, yea, but being then called, when they thought on naught else but their nets & their fishing. Saint Paul was a chosen instru­ment of God, but by a special & singular grace, then whē he was a blasphemer & persecutor. 1. Tim. 1. Briefly, to go no fur­ther for exāples, of euery one of vs which are here assembled, as it were out of al quarters of the world, euery man taking a view of himself, is there any one to be found, who can rightly and in conscience say, that hee first knewe God, and hath first spoken vnto him? Nay let vs all on the contrary side protest and confesse before the face of the Lord, that which is spoken by Esaie, namely, that hee hath made himselfe to bee found of them which sought him not. Esay. 65.1. And who is he which hath giuen him first? Rom. 11.5. seeing we cannot of our selues, so much as think of the things of God. 2. Cor. 3.5. To return therefore to our mat­ter, the spouse speaketh here, the Lord hauing first spoken vn­to hir in hir hart, according to that which is said in the 51. Ps. Open thou my lips, and they shal shew forth thy praise: to speake in a woord, she was drawen of God. Ioh. 6.44. to the end that euerie mouth should be shut, to giue the glory only to God, as bee­ing the beginning, midle, and end of our saluation. For howe could the spouse sigh after hir beloued, if shee were not assu­red by faith of his loue towardes hir? Rom. 10.14. Now faith is not of our selues: Ephes. 2.8. but it must bee giuen vs to beleeue. Phil. 1.29.

3 But let vs on the other side remember that which the spouse teacheth vs by these words, namely, that the free loue of the Lord towardes vs, engender in vs that other loue, with which we loue God, and with which the faithfull loue one a­nother in the Lord, things so linked & knit togither, that they cannot bee separated. For as this is a sure testimony that wee are the sonnes of God, if wee loue him: 1. Ioh. 3.10. so againe the loue which we beare vnto God is shewed herein, that we [Page 17] loue one another: 1. Ioh. 4.20. as the Lord himselfe so care­fully aduertiseth and warneth vs in that excellent last sermon of his, which he made to his Disciples going to his death: and which was afterward so many times reiterated by his welbe­loued Disciple in his first general Epist. And the lord himselfe saith in S. Luke. 7.47. of that poore woman which was such a sinner, that she loued much: whence he would haue them to gather, that many sinnes were pardoned hir. We also therefore on whom the Lord hath bestowed so many tokens of his fauour and grace in this our time, let vs follow this aduertisement, witnessing by a true conuersion vnto God, and as well by lo­uing of him, as mutual charity one to another, that we are in deed of the number of them whom he hath truly loued.

4 But now to come to the third point, let vs consider what this spouse demandeth. He vnto whom she addresseth and 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 [Page 18] 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, [Page 19] 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: [Page 20] 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 [Page 21] 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 [Page 22] 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, [Page 23] 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 [Page 24] 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. renoū ­cing 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 [Page 25] 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 [Page 26] 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 [Page 27] 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.

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 [Page 29] so ardent desire, to wit, the dilections of her Bridegroome. Which thing because it may be taken in two sortes, either of the loue of the Bridegroome towardes the Bride, or of the Bride to­wards the Bridegrome, we must first of al vnderstand, that this heere is meant of the dilection wherewith the Bridegroome doth loue the Bride. For otherwise the Bride should brag and boast of her selfe, which the Saints of God are neuer wont to doe. This therefore is the sense and meaning of this place, that it is not, but vpon great ground and reason, that the spouse for­getting all other thinges, yea euen her owne selfe, desireth no­thing else than to be loued of Iesus Christ her Bridegrome, & to enioy her wel-beloued, seeing there is nothing to be com­pared vnto the dilection and loue of God towards vs: whence it followeth reciprocally, that is, back againe, that there is no­thing which we ought to loue besides him. But first wee must begin with him which hath loued vs first, because that with­out this, wee could neuer knowe him aright vnto saluation, nor loue him.

2 But who is able to sound this bottomles depth, wherein­to we now enter, I mean the special dilection of God towards his church? Truly our God is infinit & incomprenable in al his works, euen in the smallest of them, sith there is no proportion at al, between that which is infinit, & that, which is boūded & limited, & we can go no farder in cōprehending that which is incōprenable, than to know it to be incomprenable. But God hauing made man, not to be cōprehended of him, but yet to be known notwithstanding & adored in the gouernment of this world, hath giuē him a soul indued with vnderstanding, which may attain as it were to the borders & skirts of his Maiesty, ha­uing for his obiect this goodly theatre of the worlde aboue & beneath, witnessing sensibly (that is by a corporall obiect, and such a one as may be perceiued by the corporall senses) the e­ternity of the Creator, together with al his power, wisedome, bounty and fauour in particular, towardes the flowar of all his workes, which is man. Psal. 8. & 19. & 23. Rom. 1.20. And this was the first testimony of the infinite dilection of God to­wards [Page 30] 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 [Page 31] 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: [Page 32] 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 shewe vs what and how ardent the true affecti­on of the faithful soule is towards God, began her speech with the testimony of her extreme desire shee hath to bee ioyned most neerely with Iesus Christ her Bridegroome, to wit, to be vnited altogether vnto him, yea to be as it were with him, to serue & to honor him with al her hart & al her might. And this is also the true, the right and the last end and scope of not only all our actions, but also of our whole vnderstanding and will, to the end that we may say with the Apostle, that Iesus Christ liueth in vs and we in him: Gal. 2.20. So then as among all the rest of the affections, loue is the most ardent, so are the effects thereof most vehement, according to the saying of Christ: [Page 33] Where the treasure is, there is the hart also, Luk. 12.34. but al lieth in this poynt, that a man loue that which he ought to loue, and so as he ought to loue. And this is it wherein men do ordinari­ly deceiue them selues, louing that which they should hate, & hating that which they should loue: or if happily they loue that which they should loue, or hate that which they shoulde hate, yet not louing nor hating in such sort and so far as they ought, but euer either more or lesse then they ought, or for some other end then they ought.

7 To correct therefore al these defaults, the spouse teacheth vs here first by her own example, that it is God alone, to speak properly, whom wee ought to loue, without giuing anie part of our hart to any other thing whatsoeuer. Which thing rea­son it selfe may in general teach vs, how corrupt and peruerse so euer it be. For there are two things which naturally drawe men to loue, to wit, beuty and vertue: which if a man will not bee deceiued, must neuer bee separated, witnes the common prouerb, That a fayre feature with foule conditions is nothing worth, beuty by it selfe being nothing else, but a vaine bayte and allurement, which draweth to an euil end. Now wee must of necessity confesse that God alone is properly beutifull and good, yea beuty and vertue or goodnes it selfe in infinite per­fection, seeing whatsoeuer is good and beutifull among the creatures, is but a small glimmering beame of that which is wholy entire and essential in the Creator.

8 But because that God is incomprehensible not onely to our outward senses, so that we cā neither see, nor hear, nor tast, nor smell, nor touch him, but also to our vnderstanding: it see­meth that it may be thence concluded, that therefore we can­not any way neither know, nor loue him, seing we must know him before we loue him, nor by consequent serue him aright; whence it would follow, that our faith and hope are thinges vaine and friuolous, which would bee the ouerthrowing of all religion. You see then why this matter is to be vnderstood yet more clearely. The Scripture therefore teacheth vs that the Creator hauing created al things for his glo [...]y▪ Prouerb. 16.4. [Page 34] that is to say, to be thereby glorified (which could not be if he made not himselfe to bee in some sort knowen by them) hath not made notwithstanding al creatures capable of this know­ledge, but only Angels and men. As for the Angels we wil not speak of them in this place. But touching men, Moses sheweth vs by this word of image and likenes of God, according to the which he saith that God created man, that the Lord creating the soule of the first man engraued togither in his vnderstan­ding a marueilous light and knowledge naturally infused, to know his Creator, and that in a very high degree of know­ledge: and likewise a most excellent vprightnes and integrity in will, to haue no affection whatsoeuer which were not cor­respondent to the nature and will of God, perfectly iust and perfectly good. The which thing is expounded by the Apostle by the words of truth in vnderstanding, and of righteousnesse in will, when hee declareth what was this image and resem­blance of god, Ephes. 4.24. & al this that God might be known and glorified by him. Beside these two graces the Creator had also engraued in all his creatures innumerable testimonies both of his infinit wisedome and liberality, and of al other his perfections, in yealding the gouernment of them next vnder himself vnto man, as hauing made them for his vse, as is decla­red among other places in the eight Psalme: to the ende that this knowledge of God, and vprightnes of affection might by the obiect of the creatures bee maintained and confirmed in man, hauing alwaies before his eies so many mirrours or look­ing-glasses to behold the perfections in God, as were creatures in the world: and so many testimonies of the goodness of God towardes him, as were creatures made for the vse of man, and subiected to his gouernment. And of this it followeth, that man is not only bound to giue God thanks for that which he hath receiued from him, in himselfe, but also for all the giftes which God hath bestowed vpon all other creatures for man, which are as it were preachers of the glory of God vnto men, Psal. 19. and if they had vnderstanding and mouthes, woulde cry with a loud voice, both aboue and below saying, Yee men, [Page 35] for whom we are made, thank God for vs, glorifie him in vs: Whereas since the fal of man, by the sinne of whom they haue beene brought to this miserable estate whereunto they haue been subiect, Gen. 3.17. they cry and demaund vengeaunce of god, Rom. 8.22. The creatures therefore being faire & good e­uerie one in his degree, as Moses also distinctly specifieth the same in the history of the creation, and as I haue said, beautie and goodnes beeing the obiects of dilection, it followeth that man naturally before his fall (which was also requisite for the right gouernment of al those thinges which were committed vnto him, seeing none taketh pleasure to maintaine and go­uerne that which he hateth) bare an affection vnto al the cre­atures, but yet so, that in the beuty and goodnesse of them, he did contemplate the author and giuer, and therefore by con­sequent loued not, to speake properly, the creatures, but the Creator in contemplating and beholding the creatures.

9 Now seeing that loue and hatred are so directly contra­ry, and that the one putteth forth the other, it must needes bee that man before his fall hated that which was foule and ill, see­ing hee loued that which was fayre and good. But, howe can this be true, whereas before the fall of man all was faire and good in the worlde, as the Lord had made it? Gen. 1.31. I answere, that truly seeing there was nothing foule or euill in the worlde, man before his fall hated nothing, but loued his Creator in all things. But seeing he was endewed with vnder­standing to knowe wherein he ought to loue his Creator, hee had also in himselfe the meane to know, that he ought to hate the contrary if he should 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 [Page 36] 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 [Page 37] 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 [Page 38] 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, and to hate that which he hateth, is not a woorke of an hour, not of a day, not of a month, not of a year, but a continu­all combat, so long as life lasteth betweene the spirit of the re­generate man, and the fleshe of him which remaineth still in his old skin. And therefore this which the spouse here speak­eth, and shall tell vs heareafter of the affection which she bea­reth vnto her Bridegroome, in whom shee seeketh her whole rest and contentment, is not fainedly spoken or in hypocrisie, [Page 39] for the Church is not the schoole of fainednesse & hypocrisie, but of truth and syncerity. But this ought to bee vnderstood, as of her in whom sinne raighneth no more, Rom. 6.14. and yet leaueth not to be in her notwithstanding, Rom. 7.17.18. & to fight as much as it is able against the spirite, Gal. 5.17. the A­postle himself one of the most perfectest mēbers of this faith­ful & chast spouse may be more than a sufficient witnes here­of vnto vs, crying out that hee doth yet the euil which hee would not doe, and doth not that good which he would doe: and againe crying forth, miserable man that I am, who shal deliuer me from this mortall body, Rom. 7.19.24. Let vs therefore confesse, that through the grace of God, this spouse, which is the company of the true faithful, is reformed, both in her vnderstanding, to discerne be­tweene that which is good and that which is euill, and in her affections to loue & folow after that which is good, & to hate and fly that which is euil: but yet notwithstanding shee must stil growe both in this knowledge from faith to faith Coloss. 1.10. 2. Pet. 3.18. and in the practise not onely of louing and of hating rightlie and soundlie, but also so far and in such measure as she ought, the which thing is especially hard to ob­serue.

14 Yet is it an easie matter to know it, to wit, that seeing a man must loue God with al his hart, he may not diuide & part this dilection to other things: and touching the loue due vnto a mans neighbour, being loued next after God, and for the o­bedience we owe vnto God, this dilection is nothing else, but a streame flowing from the fountaine of that loue due entirely vnto God alone, and not, to speak properly, another dilection, for which our heart is parted and diuided into two. For God which is iealous of his spouse and of his glory, wil haue either all or none. That which I speake of our neighbour, yea of all men, ought to be practised towards all the creatures made for our vse, vnto the which we must take heede we transferre not our loue, as the couetous doe which make an idol of their sub­stance. Ephes. 5.5. The riotous and gluttons which haue no other God but their belly, Philip. 3.19. and in generall all [Page 40] those which make their soule & their body to serue any other creature, according vnto their passions and lusts, in steede of v­sing them with giuing of thanks, praising and blessing the Lord in them: 1. Tim. 4.4. and keeping our selues from all disorder and vnmeasurablenes, be it in quantity, or in quality, or principally in the end & scope of the right vsage of them, which is the glo­ry of god, 1. Cor. 10.31. as wee are warned by diuerse aduertise­ments sowed here and there, touching this point, throughout the Scriptures. Thus you see what this dilection is of the true spouse, addressing and turning her hart thither, where her trea­sure is, according to that measure of grace which is bestowed vpon her.

15 But what shal we say of the hatred which is ioyntly op­posed to loue & dilection? It is easy to vnderstand, that we must asmuch hate that which is euil, as loue that which is good. But whereas euil is not a creature of God, but a vitious quality fal­len on that which was created good, we must put a great diffe­rence betweene the Creature and the vice, as much, I say, as may and can bee put. This I adde, because of one creature, the which is so corrupted, and so far cursed of God, because it hath beene the original and spring of al vice and of al euil, as wel in it selfe as in man, and consequently of sinne and of death: that it is, and shal euer be worthy of all hatred and execration, I meane the Diuel and his Angels. And behold my brethren, behold him which being perpetual enemy of this Bridegrome who hath brused his head: Gen. 13.15. and troden it vnder his owne feete and vnder the feete of his spouse, Rom. 16.20. and seeking nothing else but as a greedy Lion to deuour vs: 1. Pet. 5.8. this old red Dragon I say, pursuing this spouse with al man­ner of rage, Apoc. 12.3. this is he whom we must hate with an irreconciliable hatred, this is hee against whom wee must ar­mour our selues with al the pieces of our armour: Ephes. 6.13. and 1. Thess. 5.8. in a word this is he whom wee must perpetu­ally detest and abhor.

16 As for the other creatures there is choyce to be made. For first because man alone amongest all the creatures is infe­cted [Page 41] with the poyson and venom of this serpent, yea and that wholy and entirely both within and without, we must consi­der of him also distinctly: and behold how wee must gouerne our selues herein. It is true that mankind is altogither corrup­ted and consequently euerie man beeing such, euen from his conception, Psal. 51.7. is culpable of the wrath of God: Eph. 2.3. It is also true that the Law of frindship requireth, that a man be a frind of his frinds frinds, and an enemy of his frindes ene­mies. But because that God of his infinit goodnesse would not adiudge euerie man particularly vnto euerlasting destruction, as he hath done Satan & the Angels his cōplices, but contra­riwise would draw his spouse & his Church out of this corrupt masse, in such maner as I haue before spoken: & thereupon we cannot (& therefore consequently we ought not) but by very vncertain presumptiōs discern those, which he hath destinated or not destinated vnto this fauour: therefore leauing vnto God his secret iudgemēts, we must indeed be frinds vnto the frinds, & consequently enimies vnto the enimies of our beloued, but indefinitely: that is to say, without giuing of sentence of this man, or that man to set & sort him among the nomber of the reprobat. On the contrary side knowing by experience of our selues, that of being his enimies by nature, Ephes. 2.3. he hath made vs his friends, Rom. 5.8. Ephes. 2.11. we must irreconciliably hate the euil, that is to say, the corruption, & al the fruits there­of, first in our selues, then in euery one besides, & yet not hate the persons, but contrarywise seek by al meanes to make them partakers of the same grace, which is shewed on vs by our cō ­tinual praiers vnto god, beseeching him, That his kingdom come: (which cōsisteth in the accomplishment of the number of his elect in the last day, 1. Cor. 15.24.) and by all duty of charity, e­uen towards straungers themselues, to force them to enter in vnto the banquet, Luk. 13.14. towards the domesticall, which shut out themselues, to the end to make them ashamed to stay without, 2. Thes. 3.14. yea towards the persecutors thēselues, Mat. 5.14. being apparant by the first sermon of Saint Peter, Act. 2.37. that the Lorde praied not in vaine indefinitely for [Page 42] them which crucified him, Luk. 23.34. and by the conuersion of Saint Paul, that Saint Stephen praied not in vaine for them which stoned him, Act. 7.60. And thus wee must vnderstand the saying of Dauid, to wit, indefinitely, that he hateth yea en­tierly hateth those which hated God, Psal. 139.21. and the im­precatiōs which he vseth in many places of his Psalms, excep­ting such as be propheticall, of which sort there are also some in Saint Paul, Gal. 5.12. & 2. Tim. 4.14. which we must take good heed we draw not into consequence, according to that aduertisement which Iesus christ gaue his disciples in this be­halfe, when they would rashly imitate the zeal of Elias, Luk. 9.55. And yet we are likewise commaunded to flie, yea to detest the companies of the dissolute & wicked, 1. Cor. 5.9. although Iesus Christ himselfe tooke his repast with sinners and Publi­canes, whereof he yeeldeth a reason, Mat. 9.13.

17 As for other creatures which are made for our vse, there is no question of hating or flying of them in themselues, being good creatures of god. In the which point some fantastical mē do fail, of whō the Apostle speaketh, 1. Tim. 4.3. & some others, which would bring vp again the legal distinction & differēce of meates, Coloss. 2.21 & yet to this day certaine superstitious hipocrites, of whom it is spoken: Math. 23.24. make a con­science of smelling vnto a nosegay: whereas this spouse saide not, that wine is naught, but that the dilections of her Bride­groome are a great deale better. We must therefore loue them lesse then to set our whole hart vpon them, as hath bin handled by vs alitle before. For rather wee must fly all things which estrange & turne vs from the loue of God, without excepting father or mother, wife or childrē, which is meant by this word of hating where mention is made of hating, that is to say we must set all things without exception after the glory of God & our vocation, Deu. 33.9. Luk. 14.26. In a word, it is this spouse who in this respect, is crucified to the world, and the world crucified vnto her, Gal. 6.14. vsing the world as if she vsed it not, according vnto the saying of the Apostle, 1. Cor. 7.31. and being so in the world that she is not of the woorlde, Ioh. 17.11.16.

[Page 43]18 Yee see then my brethren what the loue and dilection of the Bridegroome is towards his Bride, whence proceedeth our saluatiō: you see on the other side how we ought recipro­cally to loue him which hath loued vs so much, wherein con­sisteth the testimony of our election & saluation. 1. Ioh. 4.12. Lastly you see how we ought in this world to order & rule our loue and hatred, which is the sum of a Christian mans life. God of his mercy giue vs grace throughly to knowe & to fol­lowe this way, which we will demaund of him together with all other things necessary for vs, beseeching him as followeth.

Almightie God our heauenly father, &c.

[Page 44] THE ende and scope whereunto wee ought to refer this whole Canticle, is in sum to shewe vs, that euery faithfull soule, yea al the true Church, is in such sort in this world, that her whole heart is rauished into heauen, tending onlie to the ful and perfect coniunction and enioying of him, in whom lieth al hir treasure, which is our Lord Iesus christ her beloued. And ther­fore this holy spouse hauing opened & declared hir so ardent affection, addeth now, that it is not without iust cause that she maketh no reckoning of whatsoeuer withholdeth men heere below, in comparison of him, whom she desireth and longeth after, because saith she, there is nothing of so good and sweete a smell as hee, whose perfume shee and hir companions smel­led.

2 Whereupon we are before all other thinges to note that she vseth this woord of perfumes, hauing regard properly and specially to the perfumes ordained and appointed in the Law. For albeit the vse of these precious perfumes were frō al times vsuall and accustomable among the people of the East, which is to be seen aswel by sacred as profane histories, notwithstan­ding, the spouse had not properly respect vnto this, but to that sacred perfume which was in such sort composed of earthlie sweets, that notwithstanding the receit & composition there­of came not from man, but was expresly prescribed of God, Exod. 30.23. with an expresse forbiddall of applying it to anie vse else saue to the holy & sacred seruice of God: Exod. 30.32. This perfume therefore was a sacrament and distinguished from o­ther perfumes, as the water of Baptisme is distinguished from common water, and the Bread and Wine of the holy Supper of the Lord from common bread and wine, I meane in respect of the vse: the signes alwaies remaining in respect of their na­tural substance and matter entirely as before. This sacrament, I say, as al other sacraments, was composed of a signe and of a thing signified, sacramentallie ioyned & vnited, that is to say, [Page 45] by a signification tending not onlie to represent and bring to our minde the thing signified, but also to assure vs, that that which was so signified to our external senses, was certainly & truly presented and giuen vnto euery faithful soule. And this is the cause why the name & effect of the thing signified are of­ten attributed vnto the signe: as whē outward Baptisme, is called the washing away of our sinnes, Act. 22.16. which is properly be­longing vnto the inwarde washing, which is made by the holy Ghost, 1. Pet. 3.2. and Mat. 3.11. as also the names of the body giuen for vs, and of the bloode shedde for vs, are attributed to the bread and wine of the holy Supper in the institution thereof. So also in this place, he that was signified in Salomons time, by these ho­ly perfumes, namely Iesus Christ, is called by the name of perfume and that in the plurall number, for the reason which I shall tell you anon. It is then the Bridegroome of the Church and of euery faithful soul, of whose perfumes it is here spoken, and not of any other: according to that which is said of the A­postle, that he is the body and substance of al the shadowes of the Law. Colos. 2.17. the perfections of whome beeing without mea­sure, and most excellent in the soueraigne degree, are ment by these perfumes in the plural number.

3 Now Iesus Christ being true God and true man, this is a thing without all doubt, that in respect of his diuinity he is the fountaine of all goodnesse, and of whatsoeuer we can imagin perfect and complet, wherewith all his creatures at the begin­ning were perfumed, in asmuch as he engraued in them such testimonies of his goodnes and beuty. But the question is here of a perfume communicated vnto his spouse by this sweete o­dour and smell, and not vnto the worlde remaining in his vn­cleannesse and filthinesse. And therefore wee will consider of these perfumes of Iesus Christ both in his diuinity and in his humanity iointly considered, that we separate not and diuide his two natures (as certaine heretikes called Nestorians haue taught) but in such sort notwithstanding, that wee knowe that these excellent smels proceeding frō the diuinity & godhead, are powred into the humanity and manhoode by which he is [Page 46] vnited & ioyned vnto his church, to make her as wel partaker of his gifts and graces, as of his glory and life euerlasting. And this is also the cause why the Apostle said not simply, that Ie­sus Christ is the onely mediatour between God and man, but also ex­pressely named him Man; not that he is not a mediatour also betweene the father and vs according to his diuine nature, a­greeable with that, which was wel said by an auncient father, that his diuinitie is not a mediatrix without his humanitie, nor his humanitie without his diuinitie: but because it is by the interuen­tion of his humanity by the which hee ioyneth himselfe with vs, that we ascend vp vnto God, and to eternall life▪ 1. Tim. 2.5. Heb. 2.14. The same then which is called by Saint Iohn the spirit which the sonne hath receiued without measure, Ioh. 3.34. and which was represented by the doue in his Baptisme, is that very same which the spouse meaneth here by these Per­fumes, as also Esay hath thereof spoken, vsing the very same figure, beeing as it were a commentator vpon this place, Esay. 61.1.

4 Now in all sacraments there must necessarily bee some conuenience and correspondence betwixt the signe and the thing signified: for which cause vnder the newe couenant the Lorde minding to signifie the spirituall washing of our sinnes and blots, tooke the signe of Water: and minding to shewe from whom we drawe eternal life, chose bread and wine to signi­fie it. The same must therefore bee found in this sacrament of Perfume. Therefore wee must note first of all, that as the receit and composition of this Perfume proceeded from God and not from men: so the graces of which it is here spoken, are in the humanity of Iesus Christ, in asmuch as the sonne of God hath taken on him this humane nature of the substance of the virgin descended from Dauid, and consequently from Adam, in whom this nature of man was depriued of the image of god and made the bondslaue of sinne, Rom. 7.14. but hee is borne according to the flesh without any sinne, with his graces, in as much as the corporal masse of his body was so taken from the substaunce issued from Adam, that notwithstanding it was [Page 47] through the vertue of the holy Ghost, that the body of Christ was formed thereof, the power of the highest (that is to say the ho­ly Ghost) hauing fully sanctified it, to bee a most holy and sa­cred pallace and perpetuall dwelling place of his most holie soul, endowed aboue euery other creature with al integrity & perfection: & especially that this humanitie should become the true and perpetual temple of the person of the eternal and onely sonne of God his father, from the time it was conceiued in the womb of the Virgin, to the end that Iesus Christ might become true God and true man, man I say most righteous, and iust, and the holy of holies.

5 Secondly as the mixtures of the diuine receit of this le­gal perfume were earthly creatures of themselues, so by these gifts and graces, of which the humanity is the subiect, and whereof the spouse speaketh in this place, we must vnderstand not that which is essentiall in the diuinity of Iesus Christ, in which thing the Eutychians abuse and deceiue themselues, but the qualities created by this diuinitie in the humanitie of Iesus Christ, of whom wee which are his members coulde not otherwise draw them by any maner of participation, Ephes. 2.21. These things are verie high I confesse and surpasse al natu­ral knowledge: Ephes. 5.32. but hauing heard God spoken of so long in this Church, we should and ought to haue our sen­ses vsed & practised in them, Heb. 5.14. When we say therfore that God is wise, righteous, good, wee speake according vnto the capacity and conceit of our vnderstanding: but to speake more properly, and to come more nearer his nature, wee must saie that he is wisedome, righteousnesse, goodnes it selfe, yea essentially, that is to say, considered in his owne essence and being, and not that he is so or so affected, to be such or such, as it is said of the creatures. But by these perfumes wee wil vnder­stand the effectes and operations, of these perfections of the diuinity, poured vpon the head of our great & perpetuall Aaron, according as it is spoken, Psal. 133.

6 Thirdly the better to vnderstand the conuenience and correspondence of the signe and of this thing signified, we [Page 48] must consider wherefore these graces, with which the diuini­ty perfumed his humanity, are called perfumes. It is therefore to shew vs first of al, that as a good perfume hindereth & cha­seth away the stench of any thing that is stincking & infecteth: so the soueraigne perfection which is in the humanity of our mediatour mortifieth and putteth awaie from God all the stench of our corruption, and of whatsoeuer ariseth thence, in such sort that in him, who is by good right most acceptable vnto him, Mat. 3.17. we be also acceptable vnto him, Ephse. 1.6. Farder as the odoriferous fume mounteth vp on high, albeit it be powred forth, and perfumeth all which come neare it: so the graces of Iesus Christ which are powred forth vpon vs to perfume vs, as they came from aboue, so tend they vpward & serue not to holde vs heere belowe: for which cause also Iesus Christ, for either of these reasons, is called the man from heauen: 1. Cor. 15.48. and wee are taught by him when wee praie and say Our father, to ad, which art in heauen, whither we lift vp our selues, as beeing already by God sitting with him in the hea­uenly places, whither this spouse aspireth and contendeth, and we with her if wee bee his true children, Colos. 2.6. Ye see then what wee are to gather vpon these three points, I meane, tou­ching this signe, figured in the Lawe by those corporall and sensible holy perfumes, & the thing signified by them, name­ly the perfections with which Iesus Christ is endowed in all perfection, (in as much as he is our elder brother) and thirdlie touching the correspondence, which is between this signe & the thing signified.

7 Iesus Christ therefore is the only vessel in which all these most excellent and most perfect odors & smels are contained: but this were but in vaine in respect of the spouse, if they were so enclosed and shut vp there, that the vessell only were perfu­med with them. And this is the cause that the spouse saith not, Because of thy excellent perfumes, but because of the odor of thy most excellent perfumes: & not thy name is as it were a perfume: but thy name is as it were a perfume powred out. We are therefore now to consider of the sweete odour of this perfume, and towardes [Page 49] whom it is powred forth. And that was, as we haue aboue tou­ched, first towards God the father of our Lord Iesus Christ, who hath taken such a pleasure in the smell thereof, that he is for euer appeased towards vs, for whom (saith the Apostle Eph. 5.2.) the welbeloued sonne hath offered vp himselfe a sacrifice of a sweete smelling sauour vnto God. Fot albeit in infinite many pla­ces this very same thing is attributed by Moses to the sacrifices of the lawe: yet notwithstanding this must bee so taken, in as much as they were the true figure hereof, & not that the blood of bulles and of goates had any such force at al in themselues, eyther in whole, or in part, Heb. 10.4. And this is the cause why Saint Iohn calleth him the lambe which taketh away the sins of the world, Ioh. 1.36. and Saint Peter saith that he hath borne our sins in his body vpon the tree, 1. Pet. 2.24. to the end (saith the Apostle, Rom. 5.19.) that as by the disobedience of one man sinne entred into the world and by sinne death: so by the obedience of an other man righteousnes and life were giuen vs, this obedience stretching it selfe vnto death, euen the death of the crosse, Philip. 2.8.

8 Secondly this odour was powred, and is powred forth from day to day, vpon euery member of his church, as al things were sprinkled with blood vnder the lawe, Heb. 9.18. which is expounded of the blood of Christ, by S. Peter, 1. Pet. 1.2. And this is the cause why the Angels announcing vnto the sheep­heards his birth, & the reall and actuall powring forth of this perfume, whereunto this spouse euen in the time of Salomon aspired, saith not only a Sauiour is borne to day, but a Sauiour is borne vnto you to day, & consequently the Angels in that excel­lent song, sung not only Glory to God on high, but added and in earth peace, goodwill towards men, Luk. 2.11.14. This is then that sweet odour, which only bringeth vs that vnspeakable peace vnto our consciences, which the world cannot giue, Ioh. 14.27. Rom. 5.1. & Philip. 4.7. & that not without cause, seeing Iesus Christ is made vnto vs wisdome, righteousnes, sanctification, and redemption, 1. Cor. 1.30. taking away by this meanes all that which maketh vs stinking before God, and insteede of that vncleannes, perfuming vs with al that which may make [Page 50] vs acceptable vnto the father. For first of all, the whole and entire pure wisdome of him, in whom are enclosed all the trea­sures of wisedome and vnderstanding, Coloss. 2.3. beeing commu­nicated vnto vs and allowed vs by faith, our ignorance and blindenes, which infected our whole mind, are couered there­with: moreouer all our sinnes being blotted cleane out by the satisfaction of him, who died, the Iust for the vniust, 1. Pet. 3.18. and which is more, the full and perfect accomplishment of all the commaundements of God being found in him, which made himselfe subiect vnto the law, Gal. 4.4. to the end to ac­complish for vs al righteousnes: Mat. 3.15. all this being rec­koned and allowed vs, and applied vnto vs by the instrument of faith, we are not onely deliuered from the stench of our vn­righteousnesse, but also clothed with the odoriferous smell of the entire obedience of our elder brother, not onely to escape death, but which is more, to enter into life. Besides this, this perfect restauration of our nature in his person, being also al­lowed vs, and because it cannot bee, that he which hath giuen vs him, shuld not giue vs also al other things with him, Rom. 8.32. it followeth, that insteede of many most infected and fil­thy soylings, which the Lord being altogither holie, and alto­gither pure, cannot suffer, hee findeth vs in the person of his sonne, altogither pure and cleane without spot or blame, and consequently of a most sweete sauor, as it is he in whom alone we are made acceptable, Ephes. 1.4.6.

9 What more? Besides this, this very same power which is the holy Ghost, by whom wee were in the beginning created vnto the image and likenes of God, and which hath afterward fully sanctified our nature in Iesus Christ our brother: by rea­son whereof hee is also called our annoyntment, 1. Ioh. 2.27. powreth forth the effectes of the same holinesse and vpright­nesse into the hearts of the beleeuing, abolishing by little and little that olde most stinking nature, and making on the con­trary side a new & altogither another nature to be born: 1. Pet. 1.23. to wil & to do according vnto our measure, those things which are acceptable vnto God, Phil. 2.13. besides the speciall [Page 51] and particular giftes which the same spirite distributeth vnto vs, drawing them from him which is the fountaine of them, Ioh. 16.15. 1. Cor. 12.11. as al the scripture witnesseth speaking of our second creatiō or regeneratiō. And this is also the cause why the woorkes of Christians beeing perfumed by our Lord Iesus Christ, who worketh in our harts by his spirit, Rom. 8.14. are acceptable vnto god, Rom. 12.1. among the which the prin­cipal is the inuocation of his name, of which the prophet spea­king and hauing respect vnto this sacramental perfume, said, Psal. 141.2. Let my praier appeare before thee, as the perfume, and the lifting vp of my hands as the euening sacrifice: as it is also saide Apoc. 8.4. The works of charity towards our neighbor come after in the second place, ascending vp also euen vnto the lord by this perfume, Act. 10.4. & Phil. 4.18. by reason whereof the spouse also compareth his name to a perfume poured foorth. For for this cause is he called Christ, that is to say the annoynted of the Lord, and we also are named Christians, that is to say an­noynted or perfumed, with this his perfume, which bringeth vs saluation. This is the cause also why hee is named Iesus, that is to say, he which hath deliuered vs from all mortall vncleannes and fil­thines which was in vs: Matth. 1.21. But let vs take heede in the meane time that wee attribute no worthines of merite or de­sert vnto our woorkes, neither in quality of satisfaction, nor of any righteousnes which deserueth any wages or reward: for this were nothing else, but to marre and pollute this perfume with the vilest stench that may bee. But let the woorthinesse & perfume of Iesus christ alone suffice vs, in whom we are fully complet: Colos. 2.10. although of mere grace & mercie it plea­seth him to accept of & to crowne the fruites of his spirit in vs.

10 What are we then to do? Euen this in a word, that accor­ding vnto the example of this spouse, nothing sauor vs but Ie­sus Christ, holding the rest, as being infected by vs▪ for doung and filthines, I say as being infected and polluted by vs. and by reason of vs. For when Moses saieth that God cursed the earth because of the sinne of man, as hee had before made and blessed it for man, Gen. 3.7. he teacheth vs in general, that there [Page 52] is nothing in this world which hath not some spot of the curse of God, as experience it selfe doth also shewe vs the same. But this is especially declared by that pollution which consisteth in this, that men pollute and defile both themselues and al the creatures of God, when neither they can, nor they wil, so long as they remaine in their owne nature, vse them as it appertai­neth, that is to say, in good measure, with an vpright consci­ence, and to the honour of the Creator. I speak of those which are otherwise lawfully to bee vsed, and of which the vse were pure, if we vsed them well: as for example, trauail for to get our lyuing, eating, drinking, clothing, louing of father, of mother, of country, & of other things, in which we shal euer find some default or excesse: and aboue al, this most infectious vice, of not referring al vnto the glory of God. And what shal wee say of those things which are directly contrarie to the wil of God, with which the world is wholy infected both within & with­out? The Lord of his mercy giue vs grace to know throughlie indeede such our filthy & stinking vncleannes, & contrariwise to seeke after this so precious and sweete odour, with which this spouse is said to be perfumed, running downe from the Iuorie palaces, of which mention is made Psal. 45.8. Learne therefore ye couetous, how infected and stinking this filthines of yours is before God: and insteede of seeking after your pleasure, and putting your trust in vncertaine and transitorie riches, 1. Tim. 6.17. haue your hart & your treasure in the true and pure & not perishing riches. Ye ambitious, learn, what the vanity of those honors & false great states, is, with which you are bewitched. Yee drunkards and gluttons, to whom nothing sauoureth but wine and meates, the end whereof is stench and rottennesse, learne to seek after the liuing water which refresheth to eter­nal life, and that true bread of life, and that wine which reioy­ceth the hart of man, with a true and perfect ioy. Ye adulterers and vile vncleane persons, very hogs and swine with two feete, how long wil you wallow in your abominable and fil­thy infections? Contrariwise my brethren let vs harken, (if we wil haue any part in the true life and in these sweetes whereof [Page 53] it is spoken: Psal. 23. and 138. and 36.9. opposed to vaine and corruptible delites, of which it is spoken: Psal. 17.14. & to that which hath been taught throughout the booke of Salomon in the Preacher)

11 Let vs harken I saie, to that which the spouse saith here in these woordes, And therefore the virgins loue thee. Let vs bee therefore, both men and women, young and old, these virgins, of whom it is here spoken, and in the Apocal. 14.4. or rather let al of vs be this pure spouse as she is named by the Apostle: 2. Cor. 11.2. which speaketh here, and warneth vs with her selfe. For concerning corporal virginity, there is no such mat­ter heere meant or imported: in the which simplie the king­dome of God doth no more consist, then in eating and drink­ing: 1. Cor. 7.36. and Rom. 14.17. as also no man is the holyer because he is married: but al cōsisteth in behauing a mans selfe holily, be hee married or vnmarried. This pertaineth then no­thing at al, as I haue said, vnto corporal virginity, opposed both to mariage and other vncleannes forbidden by God: but sig­nifieth here that chastitie and spirituall purity, opposed to all vncleane affections and actions of the flesh, which the Scrip­ture calleth the old man: which if wee renounce not, & which if we suffer not the spirit of god to destroy by litle & litle in vs, but remaine in our old skin, we haue no part with Iesus Christ, nor consequently with the kingdome of God: 1. Cor. 6.9. Rom. 8.9. They therfore who haue so highly praised & cōmended virginity, as to make it the sum of Christian perfection, haue gone too far & exceeded in this poynt. Wherewith Sathan, contrary to their intent, hath so wel serued his turn, that bind­ing at the last their poore consciences with the vow thereof a­gainst the meaning of the Apostle, 1. Cor. 7.35. he hath in the end made the world a Sodō & Gomorrha, both by the clergy of Rome to this day & many ages heretofore, and specially by these sinks of stewes, & brothelhouses of men & women, the stench & infectiō of which, ascendeth vp into heauē. And that this is here very much beside the purpose alleadged for virgi­nity, it appeareth at least by this, that in the time of Salomon, [Page 54] there was no mētion at all of such virginity among the people of God, but he which married not his daughter, was thought to do wrong and iniury to his tribe & family. But besides this, if wee should take the name of virgins thus in this place, wee must exclude out of this company, the chiefe & principal men of it: I meane, Abraham, Isaac, Iacob, the Patriarckes, and al­most all other the 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 [Page 55] 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.

[Page 56] 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, [Page 57] 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 our saluation: & therefore haue they beene heretofore rightly condemned and detested: but the other, de­siring to part stakes betweene that which they call Free-will & the grace of God, fall by an other way into the same inconue­nience and mischiefe. For towardes God, the former of these doctrines is as good as the later, whereas we ought to auouch & confesse, that it is the mere & only grace & mercy of God, not which aideth our nature being weakned, but which chan­geth it altogether in quality, bringing vs out of darckenesse into light. Act. 26.18. & Ephes. 5.8. & from death vnto life, Ephes. 2.1.5. & He which knoweth not this grace & that so far too as this point reacheth, knoweth not what the gospel meaneth, or the words of the Lord, Ioh. 6.44. No man commeth vnto me ex­cept the father drawe him. They reply hereupon that wee then transforme men into blocks & stones, depriuing them vtter­ly of vnderstanding & will: which conclusion they falsly draw from our doctrine. For wee know well enough, God be than­ked, that the fall of the first man hath not depriued him of vn­derstanding and will, by the which faculties, man doth yet cif­fer from bruit beastes: so farre wee are from transforming of him into wood or stone, although the scripture call the hart of the man vnregenerate, a hart of stone, opposed to an hart of f [...]sh, that is to saie, made soft and tender by the grace of God, Ezec. 36.26. But we say, that in that which concerneth the know­ledge [Page 58] of the true God vnto saluation, that is to say, touching the doctrine of the gospell, which is the power of God to saluation to all that beleeue, Rom. 1.16. flesh and blood reueile it not vnto vs, neither in whole nor in part, Mat. 16.17. but the sonne of God must reueile it vnto vs, Ioh. 1.18. not as if we had eyes and there needed nothing els but to presēt the truth vnto them to make vs to see, but giuing vs first eyes, that is to say in the lan­guage of the Apostle Ephes. 1.18. enlightning the eyes of our mind, to wit, which were before cleane put out in respect of this knowledge of our saluation. The like is to be saide of the will vtterly out of rule, and repugnant to that of God. Our vnder­standing therfore remained vnto vs, but filled with ignorance and vncapable of knowledge: yea an enemie to the truth of God, Rom. 8.7. We haue also a will, but replenished and filled with all wickednes and vanitie, by reason whereof the Lorde speaking of this first grace vseth the word of New-birth, Ioh. 3.3. which declareth the first originall and beginning of our spi­rituall life and being, I meane touching these new qualities of both parts of the soul, & not in respect of the essence of them. To conclude therfore that which the Apostle saith, that mā be­fore this first grace, is sold vnder sin, that is to say, is made a slaue of sin: Rom. 7.14. and that the naturall man, that is to say, that the mā which is not otherwise quickned & made aliue in his soul, thē now it is naturally in him, cānot conceaue the things of the spirt of God, is most true of man entirely cōsidered in his own nature without any maner of exception, or qualification whatsoeuer.

3 And yet all this notwithstanding, this manner of drawing cannot be applied to this spouse, as appeareth by the wordes which went before, by which shee most plainly and vnfai­nedly declareth, that shee was already drawne, yea and as it were rauished aboue the cloudes by this grace, witnessed by a most vehement desire of hers of passing yet farther. And there­fore we must adde vnto that which we haue already said, that if the first grace be altogether necessary for vs, euen so is the second, and after the second a third, and so on, in such wise, that euen to his last breathing, euery faithfull soule must euery [Page 59] minute and moment cry out: Draw me, draw me: such repug­nancy & resistance there is yet remaining in those, which are most obedient, such heauines and lumpishnes in those which are most ready and diligent: and all these graces which come one on the head of an other, must proceed from the same foun­taine from which the first did, I meane from the mere and on­ly free bounty and liberality of our God, which moueth him to perfect his worke begunne in vs; and that not to crowne a­ny merits of our workes, but to keepe his pomise as freely with vs, as he made it at the first. So that this distinction of workes go­ing before faith and only preparatory, as the Sophists speake, from the workes which follow and come after faith, of which they make their merites of condignitie, were verilie forged in the shop of Sa­tan, who could by no better and readier meanes leade men vnto destruction, then by perswading them, that they bee of some price, and deserue some thing before God. The Apostle speaketh far another language: Rom. 7.24.25. who feeling in himselfe the residue & remnant of the corruption which was yet in him, how regenerate soeuer he was, and crying out mise­rable man that I am, who shal deliuer me from this body of death, go­eth not to vaunt himselfe of his trauailes, but giueth God thanks through Iesus Christ our Lord, protesting elsewhere, (albeit he was wel assured of the crowne promised vnto them which run wel, and to loyal and faithful seruants: 2. Tim. 4.8. that he wil be found, hauing, saith he, not my owne righteousnesse which is of the law, but that which is by faith in Christ, Philip. 3.9. in such sort as that saying of Leo an auncient Bishop of Rome, ouerthrowing the indulgences and pardons forged by his wicked successours, is most true, namely, that the righteous gaue not crownes, but recei­ued crownes, and that from the constancie of the faithfull are procee­ded examples of patience and not the giftes of righteousnesse. It is not therefore inough that God forme in vs a desire to know him, and to serue and walke after him, but he must succour, main­taine, & giue continual forces to this desire, which otherwise would suddainely die and come to nothing, and our latter e­state and condition become worse then the first. Alas wee see [Page 60] at this daie but too manie examples of that which is written: Mat. 12.45. and 2. Pet. 2.20. Our spouse therefore when shee saith Draw mee, it is as much as if she said, Alas my beloued, al­though I cry, yet I see not that thou commest any thing the nearer vnto me. This, this is the extreme desire the fathers had, whereof Iesus Christ spake Mat. 13.17. and 1. Pet. 1.11. I must therefore (saith the spouse) approch nearer thee. But alas al­though I doe that which thou giuest mee power to doe, mee thinkes I haue no legs, so heauie, so benummed, and so asleep they are. I would gladly flie vnto thee, but I trayle the wing, & therefore draw me. The like ought wee to say euery daie, al­though we may saie, that this Bridegrome or beloued, is come 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 [Page 61] 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 [Page 62] 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 reprehē ­ded, 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, cō ­paring 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 [Page 63] 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 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 [Page 64] 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 [Page 65] 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 [Page 66] 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 in that excellent Psal. 119. and Psal. 1.2. And herein committed Saint Peter a very great fault, by and by after he had made that excellent confession of faith, by reason whereof he was called Cephas, that is a stone or rock: when hee would needes bee medling in counsailing his maister, for which cause hee was called Satan, and had it said vnto him, Goe behind me, thou vnderstandest not the thinges of God, but the things which are of men. Afterwarde Iesus Christ ad­deth, If anie man wil come after me, let him renounce himselfe, & take vp his crosse and follow me. And therefore to conclude, if we wil be Christians we may not go before Iesus Christ, but we must follow.

9 The spouse addeth The king hauing brought vs into his priuy chambers, we wil be cheerful & merrie. Declaring by these words that she is indeed the true Church, cheering her selfe so great­ly with that which notwithstanding yet shee sawe not but in part. 1. Cor. 13.12. but holding herselfe so assured of the rest, for which she hath so sure pleadges: 2. Cor. 1.22. that it seemeth [Page 67] her, she is as it were already placed in heauenly places: Eph. 2.6. according to the example of the Prophet crying out Psal. 84. O eternal God of hostes, how are thy tabernacles to be desired, as he also wisheth and longeth after them most feruently. Ps. 42. and reioyceth himselfe herein: Psal. 133. speaking of the sha­dowes, the bodie and substaunce of which are in Iesus Christ. The secret chambers therefore of him who is here called the king, and is so indeede, according to the ordinaunce of the fa­ther which no man can breake or infringe, Psal. 2.6. are first of all the reuelations of the secrets of God touching our saluati­on in Iesus Christ, by the mouth of his Prophets: which wee may call the porch or fore-chamber vnto the pallace of hea­uen, into the which the Saintes and holy men beeing brought before the manifesting of the Lorde in fleshe, haue seene and as it were saluted the promises a farre off: Hebr. 11.13. looking in into the holie court thorough the vaile, for the which vision and sight, it is said by the Lord, that Abra­ham reioysed, Ioh. 8.56. So doth the spouse also in this place, declaring notwithstanding that shee looketh for some better thing, namely that which is called The great secret of pi­ety and Godlines, that her beloued would make himselfe to bee seene in flesh, would be iustified in the spirit, seene of Angels, preached vnto the Gentiles, beleeued on in the worlde, and receiued into glory. 1 Tim. 3.16. This was then the time when this spouse was brought in into the Cabinets and secret chambers of her beloued, meaning thereby the more neere and plain opening of all the will of his heauenly father, Ioh. 15.15. and himselfe being re­ally exhibited, In whom are ratified all the promises of saluation. 2. Cor. 1.20. For which reason Esay calleth the Gospel the arme of God. Esay 53.1. and Saint Paul saith that it is the power of God to saluation to all that beleeue. Rom. 1.16. And therefore it is not without cause that Simeon holding our Sauiour in his armes receaued a most singular and vnspeakable contentment, Luk. 2.29. and that our Lord said vnto the Apostles that they had a great aduantage aboue the auncient iust men and Prophets. Math. 13.17. But yet notwithstanding wee see yet but as it [Page 68] were through a cloude, and know not but in part, 1 Cor. 13.12. not appearing as yet what we are, which is differred vnto his later comming: 1. Ioh. 3.2. We are therefore entred into the secret chambers, but beholding as it were from behind the dore the glory of the Lord, as it were in a glasse, 2. Cor. 3.28. looking till hee bring vs into the innermost of these secret chambers, which he is gone to prepare for vs, Ioh. 14.3. to see him as hee is in his true kingdome, and to bee eternally with him, 1. Thess. 3.17. to see that which eye neuer sawe, to heare that which eare ne­uer hard, and to know that which neuer ascended into the hart of man. 1. Cor. 29. And thus you see what the cabinets & secret chambers are, and the true place called the holie of holies, not earthly but heauenly, vnto which euery faithful soule aspireth, as vnto the place of their true & euerlasting rest, and their vnspeakable ioy, euen to the Lord, as here it is saide: not only because that all this glory proceedeth of his onely grace, but also because he is the last end therof: the faithful desiring to be saued for no other cause but to glorifie him, (not staying so much on that which shall betide themselues to sing that goodly song vnto God with ful and perfect ioy, Not vnto vs O Lord, not vnto vs, but vnto thy name giue the glory for thy goodnes and faithfulnes sake, Psal. 155.

10 It is not then without iust and great cause (the which notwithstanding no man vnderstandeth but he which is born of the spirite, and which hath his senses fashioned thereunto and purified, to discerne rightly betwixt that which is good and that which is il: Heb. 5.14. that this blessed company pro­miseth that she wil forget the wine, that is to say, al the most allu­ring delicacies of this life, to take her whole pleasure in the meditation of the dilections of this her beloued, vsing againe a woorde of the plurall number to signifie more expreslie the plenty and aboundance of that which God hath reserued in store for his, as also before she made mention not of one cabi­net and secret chamber, but of secret chambers, according to that which the beloued afterward said, that there are many lodginges and chambers of abode for the elect in his fathers house: Ioh. 14.2. [Page 69] and we maie not doubt but that by this word of Delicacies wee are to vnderstand, not onelie that which is besides the necessi­tie, which is required to the entertainment of this life, accor­ding to the saying of the Apostle, that hauing foode & raiment we be therewith content, seeing we brought nothing into this world nor shal carrie anie thing out of it: 1. Tim. 6.7. but also that wee must goe so farre, if we be true Christians, that nothing, be it of the high­est, middle or lowest quality, no not our owne selues, which we should not cast far from vs, and to which we should not say I know thee not: Deut. 33.9. so farre as it should turne vs neuer so little from that dutie which we owe vnto God. And this is that which Iesus Christ signifieth by those formes of speaking, of hating of father and mother for the loue of him: Luk. 14.26. of cutting off the hand and the foote, and putting out the eies: Matth. 18.8 and not seeking to saueour life: Mat. 16.25. For we may not vnder­stand these speeches according to the letter after the manner of certain fantastical men, so to become a murderer of a mans selfe: nor after the maner of hipocriticall monks, as if it were a woorke of perfection to forsake father and mother to retire a mans selfe into a desert for contemplations sake, vnprofitable both to ones selfe and to others: but according as the first ta­ble of the Law, which ruleth the second, teacheth vs, when we are commanded to loue God with al our heart: which cannot be done, if the things of this woorld haue neuer so little a part of it: for it is another thing so to vse this world, as to referre all things thereof to the glorie of the Creator without seeking af­ter anie thing else in it but the vse, with giuing of God thanks. And this is that which Salomon himselfe hath taught vs at large in that excellent booke of the Preacher, in the which he hath walked vs through the whole labyrinth & mizmaze of this life, shewing vs the knowledge of vsing it wel without a­busing of it, according as the Apostle doth also warn & aduer­tise vs: 1. Cor. 7.31▪ and 1. Tim. 5.17. and the psalmist most am­plie Psal. 49. Therefore although it be here said, that a man must think more vpon the dilections of the beloued thē vpon wine, wee maie not so take it, as if wee might giue our heart ouer to [Page 70] them both, but more vnto the one then vnto the other: but this must be taken to signifie that neither the present life, nor ought at al in it, should possesse the affection and mind of the spouse. So whē it is said Ps. 52.5. thou louest that which is euil better then that which is good, and Ioh. 3.19. that the world loued dracknes better then the light, we must vnderstād hereby that that which was euil was loued, as also darkenesse, & not that the good & light were lesse loued, that is, loued indeed, but not so much loued as euill and darkenesse.

11 Neither must wee marueile that this word of Wine is ta­ken here generally, rather then any other word, to signify vnto vs the abuse of the good creatures of God. For if there bee any thing in the world which the world hath for all time and in all places abused, it is wine: in such sort that for one murderer, one couetous person, one adulterer, or such other like vitious man, yea for one glutton, there shalbe found a thousand drunkards, or abusers otherwise of wine, be it of the vine, or of other na­tural or artificiall drinke: a thing so much accustomed, that men haue a long time made it a common trade, yea a vertue, as Esay hereof beareth vs witnes, Esay. 5.11. & 22. since which time we se to our great griefe how the most part of the world is growen to bee worse and worse in this poynt, the Apostle not hauing spoken in vaine. Ephes. 5.18. That therein is excesse, and that which an auncient writer, who neuer hard Iesus Christ spoken of, saith, That drunkennes was the Metropolitan or capitall Cytty of all the whole prouince of vices. In steede of this, the Apostle in the place aboue alleaged warneth vs to be filled with the holy Ghost, as before him the Lord himself doth, crying so loude by Esay. 55.1. Come take wine without mony or mony worth. How euer it be, the sentence giuen by the Lord shalbe execu­ted, to wit, That drunkardes shall haue no part in the kingdome of heauen, 1. Cor. 6.10. Besides the horrible iudgements which God executeth dayly vpon the bodies of drunkards witnessed by that common prouerb being most true, The pot sleyeth more men then the sword. To returne to our purpose & so to conclude, this holy Queene and her companions, acknowledging that [Page 71] al goodnes commeth from the mere grace of god, drawing vs vnto himselfe, protest in this place, that being once admitted and let in into the secret chambers of the king, they will forget whatsoeuer they haue had and receiued without him, that is to say, they wil not looke back, to sorrowe for this or for that, nor haue their minds & affection any where else, then on the glo­ry and praise of this king, whom they shall then enioie: which shal be truly and fully accomplished in the later daie, but must be happily begun & cōstantly pursued after of vs here below, not following the example of Lots wife: Luk. 17.32. but ma­king in veritie and truth the same protestation which Dauid maketh: Psal. 16.5. and the Apostle Galat. 2.20. and 6.14. to wit, that God is our true foundation, and that we liue not in our selues, but that Iesus Christ liueth in vs, and that the world is crucified vnto vs, and wee crucified vnto the world. According to this holie do­ctrine, &c.

WE haue hitherto vnderstoode the ear­nest and ardent desire of the spouse, thinking on no other thing, then on this real coniunction with hir beloued, in which consisteth her whole felicitie, and for this cause desiring him, that ei­ther hee would come vnto her, or else (beeing forced as it were to make this request by an holy impatiency) desiring that she may be dra­wen vnto him. We haue examples of either of these desires in the holie Scriptures, being a thing most certaine, that the aun­cient fathers from the beginning of the Church, wished for nothing more then the comming of their deliuerer, as Iesus Christ witnesseth, Mat. 13.17. and Saint Peter in his first chap­ter verse 11. and Dauid in many Psalmes singing & reioycing, as if he saw already this soueraigne king before his eies, Ps 96 97. and in others following. Whereunto belongeth that also which the Lorde himselfe saith of Abraham, that seeing the daie of the Lorde hee reioyced: Ioh. 8.56. But whereas the fathers saw him not but afar off in the promises and shadowes of the Lawe: Heb. 11.13. it is no maruaile if they desired some thing more (for which Simeon giueth God thanks in his song) seeing the Saints at this daie, since his first comming, insteede of beeing satisfied therewith, desire yet more feruentlie his re­turne, as witnesseth that demaund of ours euerie daie in our praier, That his kingdome come: or else wishing to bee dislodged quickly from below as the Apostle crieth out, Rom. 7.24. and Phil. 1.23. which is nothing else but to bee drawen vnto him, [Page 73] leauing here below, the old cast garment of this bodie, vntill it be chaunged & taken againe in incorruption, 2. Cor. 5.5. Now the spouse hauing ended her former speech, by the which shee was raised as it were aboue the cloudes, by the winges of faith and hope, shee entereth here now into another, as hauing cast her eies both vpon her companie and traine, and vpon hir selfe and others which beheld hir. And this hath Salomon here set downe not without great reason, as shal appeare, by the hand­ling of this matter. For it cannot bee but such considerations wil often arise in the mindes and thoughts of such as are most perfect: for which cause it is more then necessarie we prouide before hand that wee be nothing shaken by them, as manie in our daies are. This Queene therefore hauing bosted her selfe, that if shee were drawen by the king her beloued, shee would come running vnto him with a goodlie and triumphant com­panie, and hereupon beginning to consider what this troupe and traine of hers could be in comparison of them, whom shee calleth here, Daughters of Ierusalem, and of those of whom shee afterwards complaineth, she becommeth at the first as it were ashamed. But afterwards considering the quality and not the quantity thereof, shee pronounceth cheerefully these wordes, The vpright loue thee, as if she should haue said, wee are indeede a small companie, but fayre and good: for I bring thee nothing which is not entire and vpright, and which beareth thee not a true and sincere affection. And a little and good is better then a great deale and naught.

2 This is the comfort & consolation which hath been, & yet is most necessary vnto the church, according to these words of the Lord: Luk. 12.32. Feare not litle flock, for it is your fathers pleasure to bestow on you a kingdome. There are then no greater de­ceiuers, to terme them in most courteous manner, then they, who to discerne the true church (to the which wee must of ne­cessity ioyne our selues if we wilbe saued) from the false (from which we must of necessity separat our selues if we wil not pe­rish) stand wholy vpon a multitude. For first of al, euery one is constrained to confesse, that euen in the affaires & dealings of [Page 74] this world, there are alwayes to be found more fools then wise men. How is it then when the point concerneth supernaturall wisdome and goodnes? If wee will not beleeue that which the Lord himselfe hath saide in expresse termes, speaking of the broade gate which leadeth to destruction, & through which many doe passe, and of the streit and narow gate leading vnto life, and which fewe doe finde, Mat. 7.13. let vs at least beleeue that perpetual expe­rience which wee haue hereof. For what was I praie you the number and multitude of the true children of God, when the deluge came vpon the world, in the which only eight persons were spared which perished not by the waters? And afterward what was Abrahams house, in respect of the Cananits onely? Yea what was the whole people of Israell, to comprise therein the hipocrites and false Israelites, in comparison of all the na­tions of the world, shut out of the couenant of saluation? Eph. 2.12. Yea and then especially when the Bridegroome came into the earth in person, to gather and to visite his church, who reiected him but the builders? who cried away with him, away with him, crucifie him, crucifie him, but the multitude? what mul­titude was that first number of sixscore persons, by which the the Christian church began in Ierusalem? To bee short when our aduersaries at this day, who oppose their great number to our small companie, shall haue wel counted, what are they all together in comparisō of the rest of the world which acknow­ledge not Iesus Christ? The multitude therefore is so far from beeing a true marke of the Church of God, that on the contra­rie side the greatest number ought rather to bee suspected of vs.

3 Notwithstanding we say not that euery small companie ought alwaies to be followed: but it must be withall qualified with this name which is here giuen vnto it, to wit, the name of vpright: which wee ought well to waigh, to know not onlie where the true church is, but also those which are the true mē ­bers thereof. The true church therefore is that where the vp­right and true veritie of God touching our saluation is purely taught, and they are indeede of the church, who embrace it in [Page 75] their minde and hart, and by effect do declare the same. And what is this vprightnes, but the will of our God witnessed in all perfection by the writings of his prophets & Apostles? I mean in his law, in respect of our applying our selues to perfourme it, according to the measure of his grace, and in his gospell in respect of that our beleeuing vnto saluation. Euery assemblie therefore, be it great or litle, which holdeth not it selfe to this vprightnes, cannot bee the church of God, nor he a member of the true church, who beleeueth or doth otherwise.

4 And we must note wel that this tru vprightnes & the loue of God, are things altogether ioyned each to other, & insepa­rable: whēce it foloweth that what doctrine soeuer withdraw­eth vs neuer so litle from the loue of God (as all false religions haue this in cōmon, that they stay men either on thēselues, or vpon other creatures in whole or in part) cannot be the true & right way, wherof mētion is here made: & likewise, that who­soeuer witnesseth not by his life, that he loueth & feareth god, is no true vpright man nor a Christian, though he haue all the knowledge of truth in his head. And because the loue of God is declared by the loue of our neighbour, whosoeuer loueth not his neighbour, is a lyar, if he saie that he loueth God, Ioh. 13.35. and 1. Ioh. 4.20.

5 There follow now after this, the words of the spouse tur­ning her selfe to the daughters of Ierusalem: which wee must by name discerne & distinguish as wel from those which shee called the vpright, to wit, the ladies of her traine; as from them of whom she complaineth afterward, and calleth the sonnes of her mother. Seeing then that wee vnderstand by this spouse the true Church of the Lord, and by the Virgins which follow her, those which from day to daie are borne and bred vp in her in the Lord, and by the sonnes of her mother the domestical enimies of the Church, abusing their authoritie to the ruining and de­stroying of her: it followeth that in this place by the Daughters of Ierusalem, wee must vnderstand the common sort, namelie them which are in such sort in the Church, that notwithstan­ding they care not greatlie for it, and referring themselues to [Page 76] the present estate of religion, such as it falleth out to be, follow the course and rate of the market, as wee say, yea and willing­lie adioyne themselues rather to the persecutors then other­wise.

6 The spouse therefore speaking vnto these, and calling them Daughters of Ierusalem, because that Ierusalem should be especially the Citie of God, setteth before them, first of all, the grace that God bestowed on them, if they could vse it wel, and secondly vpbraideth them, and that worthilie with their care­lesnesse, as if she should saie: And you the rest which I see here about me, and yet are not of my traine, of whom is it long, that you are not, hauing receiued this grace of God to be born not Philistines, nor Edomites, but citizens of this city of God? I see what the matter is. You thinke me not fayre, because my hew is Sun-burned and blacke, in comparison of you who haue so fresh & so fair an hew. Now I confesse that I am indeed black, but yet notwithstanding, I haue a faire and pleasaunt beuty, which you see not. For as, if you behold me outwardlie, I am as black & as tanned, as if I had been brought vp vnder the skinnes and Cabbins of these Moores and Arabians: so if you consider of my beuty through this blacknes, there is no pauillion or tente of Salomon that rich & mightie king so faire, and so glittering as my selfe. Afterward she addeth, that this tanned hew of hers is not natural, but that it hath happened vnto her, as vnto a yong maiden driuen by her naughty and wicked brethren out of her fathers house, where shee should haue liued and continued at her ease, driuen I say, far and wide, and made to endure abroad the parching of the Sunne and other iniuries of the weather. Now for the vnderstanding of this speech which is altogither allegorical, as also this whole Canticle or Song, wee must first of al note, that whereas ordinarilie by the colour of black is vn­derstoode euerie sad and vnpleasant thing, as contrariwise by white ioy and pleasure is signified: notwithstanding by blacknes in this place, which the spouse confesseth to bee in her, is not meant our natural foulnes & blacknes, which is indeed more then filthy & detestable, in which this spouse was found at the [Page 77] beginning as Ezechiel hereof speaketh Ezech. 16. For, as tou­ching this vncleannes the Bridegroome had alreadie washed this spouse of his, with his most pure and cleane waters Esay. 1.55. namelie by his bloode, and his spirit which maketh that euer sithence, the Church, in as much as it is cleansed by faith, and considered such as it is in her Bridegroome her beloued, is without spot or blemish Eph. 1.4. and Colos. 1.22. & as touching her person within, shee is alreadie so clensed, that sin raigneth no more in her, but decreaseth by little and little, wayting still for that later daie, in which beeing clothed anew with incor­ruption, and made comformable to the glorious bodie of her Bridegroome: Philip. 3.10. she shal bee truelie without spotte or wrinckle, Ephes. 5.27. The spouse therefore speaketh not in this place of this naturall infection, neither in whole nor in part, but meaneth by this word the poore & miserable estate, wher­unto the Church is sometimes brought in two sortes. The first in respect of her natiue beutie, which is giuen her in proper: the second in regard of many and diuerse calamities of this life, by which her beloued doth sometimes proue her, & some­times chastice her. Which thing requireth a more large and ample declaration. I cal therefore the proper beuty of this spouse, and that whereby her Bridegroome maketh her indeede gracious and commendable, and causeth her to be known vn­to al those, which are not vtterlie blinde, by her admirable shi­ning beuty: first, this inestimable brightnes of the clearnes of truth, and of the fauour and good will of him, who hath endu­ed his spouse therewith: the which beuty is truely within, as it is said in the 45. Psalm, vers. 13. & in the inward and spirituall man. Secondly by the proper beutie of the Church, wee must vnder­stand that goodlie order of the ministerie, and outward seruice of God, which was truelie heretofore, such as might rauish the whole world in admiration by the magnificencie and sump­teousnes, first of the Tabernacle, afterwardes of the Temple of Salomon, and of all that which was therein done by the ordi­nance and appointment of God. All this notwithstanding, as the Apostle teacheth vs: Colos. 2.17. & the whole Epistle to the [Page 78] Hebrues, was nothing but the figure and shadow, as wel of the person of Iesus Christ, as also of the excellencie of the ministe­rie of the Gospell, so much the more precious and glorious to the eies of such as see clearlie, the more simple and lesse earth­ly it is. For euen that outwarde Leuitical pomp, how glorious and excellent so euer it were, had it not beene referred vnto this end, wherefore it was ordained, would haue been not on­ly no faire or beutiful thing in the eies of the Lord: but contra­riwise, as he declareth by the mouth of al his prophets, all of it whatsoeuer would haue beene vnto him in this respect most stincking, foule, & infected. Yee see then that the Church hath a double ornament, and that a most precious one, with which being clothed and decked, she sheweth passing faire & good­lie, as on the contrarie side, being spoiled thereof, she is in such sort disfigured and groweth out of fauour, that he must haue very good eies which wil know her.

8 But we are to note that of these two ornamentes, the in­ward is neuer taken from this spouse, being as it were a costly iewel which he neuer looseth, and without the which also she should bee no more taken and acknowledged for the spouse. But as for the outwarde decking, togither with other markes which are likewise visible, when it pleaseth God, his poore Church is for a time as it were stript out of it, either because the world is not worthie to haue in the midst of it such a beuty which it contemneth, or happily because it is expedient and necessarie, that she be for some fault of hers, depriued of it for a time, to wit, vntil the time of reconciliation, as Esay hereof spea­keth: 54.6. and 7. For that time therefore shee is in sorrow and heauines, and without her glosse and glittering, which may be perceiued: faire stil notwithstanding and beutiful in the eies of her beloued, who hath alwaies an eie vpon her, not to forsake her.

9 For example and proofe hereof let vs compare the time of the captiuity of Egypt, of the greatest part vnder the Iud­ges, vnder Saul, vnder the ten tribes after their reuolt, vnder a great part of the kings of Iuda, vnder the captiuity of Babylon [Page 79] (vnder which there was no apparant form of state, either tem­poral or ecclesiasticall) the time of the miseries and horrible disorders and confusions which happened vnder the empire of the Greekes, and vnder the Romans, vntill the totall destru­ction of the Temple, and of the nation of the Iewes, let vs, I say but cōpare these times with the outward estate of the Church vnder Moses, Aaron, Iosua, Dauid, Salomon, so long as he con­tinued wise, Asa, Iosaphat, Ezechias, Iosias, Nehemias, and o­ther like kings, and gouerners, when there were any such, and we shal neede no farther proofe of this which I haue said. And therefore they are themselues deceiued, and doe deceiue o­thers, which iudge of the church according vnto this outward and visible marke, as if it were essential and perpetual, beeing most commonly spoiled thereof, and yet not leauing therefore to be knowen by them, who haue had good eies to marke her natiue, and essential inseparable beutie.

10 Now to come to the christian Church, this point is espe­cially to be noted, to wit, that whereas the auncient church for the obscurity of the promises, which were as it were the con­tract of this marriage, waiting for the visible comming of the Bridegroome, had need of these earthly & material Iewels, as being pledges & witnesses of his cōming: so the Bridegroome being come, as this marriage also is spiritual and tendeth vnto a spirituall life, hath made an ende of all this: establishing the charges and callings of the officers of his house, and of all his outward seruice, after a most simple manner and fashion, farre different from the former. Retaining therefore the soueraign and eternall Priesthood vnto himselfe, and likewise the rega­lity in lieu of all the Leuitical Priesthood and other charges & offices seruing thereunto: he hath first of all set vp his spiritual Temple throughout the world, which is the Christian church, by his master builders, I meane, by his Apostles, Prophets, and Euangelists: which being done, he hath withal established for gouernours of this building, vnto the end and consummation of the world, Pastours and Doctours for the administration of the woorde and of the Sacraments: likewise Elders for the in­spection [Page 80] and ouer-sight of manners and other Ecclesiasticall censures: and finally Deacons for the administring & dispen­sing of the Church-almes, and other reliefes of the poore: and hath also ordained but two Sacramentes, common vnto the whole Church and perpetual, the most simplest, that possiblie might be, whether we consider the matter, or whether we res­pect the forme & administring of them: & al this, fearing least wee should stay our selues on earthly things, to seek after our saluatiō in them, or any holines besides. And therfore was the Christian Church then in hir glosse and beutifull hew, when this simplicitie was diligently obserued therein and maintai­ned, as it was in the time of the Apostles, vnder whom verilie she florished in this natiue and ingenuous beuty, both inward and outward, which Esay describeth vnto vs, 54 and 60. But alas, we may well say that this glittering glosse of hirs, was but as a lightening which passeth from East to West, and is soone vanished away and gone, as the Lorde himselfe foretolde it would be, Mat. 24.27. and Luk. 17.24. For behold alreadie euen in the Apostles time, they of the Circumcision could not abide the taking awaie of the Iudaicall Ceremonies, which had bin sometime the decking & setting forth of this spouse, but had an end at the comming of the bridegroome in person. Others began then to mingle, vnder the shadow of deuoti­on, their goodly friuolous and altogither superstitious inuenti­ons: others, not considering that they went about to bee more wise then god himselfe, insteed of contenting themselues with this natiue and ingenuous beutie, added thereunto the paint­ing of their owne goodly humane wisedome. And albeit the Apostle hath so often and so diuersly cried out against all such inuentions, and namely by a most singular diuine and cleare distinct setting downe of all these abuses, Coloss. 2.16. and the verses following, yet could he not hinder that this should not come to passe. Hereupon is entered into the Church the most part of Ceremonies manifestly and notoriously taken from Iu­daisme, as namely holy water, priestly vestments, lights, deck­ing of materiall temples, shining and glittering with gold and [Page 81] siluer and precious stones, without sparing of all maner costly apparell, & brauerie that might be. Afterwards the simplicity of administring the Sacraments seemed ouer light, & therfore there must be added to the consecration of the water, chrisme, salt, spettle, chreme, &c. As for the sacrament of the Supper, it was in the end cleane taken away & abolished by Transsub­stantiation, & by a reall and expiatory offering and oblation which men haue inuented. Besides al this, this goodly humane wisedome hath had that credit a long time to modell and pa­terne forth ecclesiastical charges after the Romane policy, to the ende to fulfill and accomplish that which was foretold by Saint Iohn, in the Apocalyps, of the Image of the beast. From hence insteede of an Aristocraticall order of Bishoppes, that is to say Pastours, are come * the dignities of Patriarcks and o­thers, and last of all two Popes or Oecumenicall Bishops, the one in the East, whose wings Mahomet hath clipped, and the other in the West: seated the one and the other vpon the se­uen hils, and especially hee of the West, who doth yet make dronke the Kings and Nations of the earth, assisted with his breethren, officers of the latest and newest forge, called Car­dinals. I let passe so many superstitions, at which, a man may presuppose that Sathan himselfe laugheth. All this notwith­standing, if a man wil beleeue our aduersaries, behold the beu­tie of the Christian Church: yea verily, if a shamelesse thing, painted and diapred by her louers, may be this chast and mo­dest spouse of Iesus Christ, which hath neither within her nor vpon her any thing saue that which it hath pleased hir Bride­grome to giue hir, & which cōtenteth hirselfe altogither with the garmentes, which the true and faithful woorkmen of the Lorde, I meane his Apostles, haue cut forth and fitted for her. The more then the Church is decked after the Apostolicke fashion, the more faire shee is, whatsoeuer the minians and bawdes of the false painted Church say to the contrary. And if the poore auncient Church brought in here by the holy ghost, hath had iust occasion of complaining, that shee was as it were disfigured by them, either which plucked from her the [Page 82] outward ornaments shee receiued of hir Bridegroome, or which loaded and disguised hir with prophane trimmings & tifflings vp of her, which darckened and obscured hir shining beuty, according as the Prophets in many places speake there­of: alas vpon how much more iust occasion, maie and ought the Christian Church to complaine of them, who vnder cou­lour that they would deck and trimme her, and make hir more faire and beutifull then her spouse had made hir, haue arrayed her so ill? And so hath shee indeede already made hir com­plaint hereof vnto her Bridegroome, who hath begun in our time to heare hir, and hath put it into the mindes of good Christian Princes and Magistrates to disburden her of those stincking and defiled gawdes to restore her vnto her natiue beuty▪ in which thing, God of his goodnesse inspire them far­ther, and guide them with his fauour more and more, to the ende that wee maie soone see the accomplishment of that which hath beene hereof foretold, Apocal. 21. It remaineth we now speak of the second kinde of blacknesse, proceeding as hath been said from the afflictions and incommodities which concerne the state of this present life. This blacknesse happe­neth vnto the Church, according vnto the prouidence of God for diuerse reasons: namely, sometimes for the chastening or rather awaking of her, when shee is as it were asleepe, and sometimes for the proouing of her, and for the glorifieng of God in the patience and constancy which hee giueth her: all this notwithstanding, bee it hee chastise her, bee it hee ex­ercise or prooue her (as it is sayd Psalme 44.) finallie tur­ning to an happie and good ende for her. Romans 8.28. But amongest all these afflictions, those which are vnderstoode by the name of Crosse in the Scripture, to witte, the sufferinges for the name of the Bridegroome, and for righteousnesse, whether they proceede from within by domesticall enemies, or whether they come from without by the persecutions of the open enemies of the Church, are marked foorth vn­to vs throughout the whole Scripture as singular deckings vp and excellent ornamentes of the Church of God, and the [Page 83] most glittering Iewels hee giueth his spouse togither with fayth, according to that which is said by the Apostle: Philip. 1.14. in such sort as this is the true reioycing of the spouse: Rom. 5.3. Matth. 5.12. Galat. 6.14. and elsewhere in infinite manie places of the Scripture. And indeede the Church was neuer more beutifull and shining then vnder the Crosse, the saying of the Apostle being verified by experience, That the power of the Lord is made perfect in our infirmitie and weakenesse: 2. Cor. 12.9.

11 But this letteth not but▪ that sometimes the Church in respect of the visible markes thereof, and the eyes of men, is as it were darckened, and that so farre, that it is not kno­wen to the most part of the woorlde for a time, as if it were no more at all in the world: whether a man regard the appa­rant beauty of it, which is the publique exercise of preaching the woorde and of administring the Sacramentes: or whe­ther a man consider this goodlie order of callinges, and of the discipline of the Church hindered and as it were broken off for a time by the violence of persecutions, bee it within by the sway of heresies, or without by the open enemies of the Church, when both these kindes of blacknesse of which wee haue spoken meete together. Such was the estate of the Church, both by them within it, and by them without, vn­der the horrible persecution of Pharao, then when Moses was so ill knowen of his owne: and afterward vnder a great part of the Iudges, & namely at the time of the warre against the tribe of Beniamin, whē (as the Scripture saith) there was no gouernor nor king in Israel, but euerie mā did what seemed him good in his owne eies. Iudg. 21.25. as also vnder Ely the word of God being a very precious & dainty thing at that time: 1. Sam. 3.1. In the later time also of Saul, and after his death, vntil the second election of Dauid, a man might see a terrible obscuring & darkening of the true visible markes of the Church: yea as it were a totall defacing of them in the kingdome of Israel vnder the per­secution of Iesabel, so farre that Elias was entered into this opinion, that hee was left alone to serue God, 1. King. 19.10. [Page 84] And as for the kingdome of Iuda, the state of the Church was brought there to that point, that euen Iuda iustified Israel, as Ezechiel vpbraideth her therewith, Ezech. 16.51. And what could the seruice and worshippe of God bee vnder Achaz? 2. Chron. 28. & vnder Manasses: 2. King. 21. and 2. Chronic. 33. Finallie during the seuentie years of the captiuitie of Baby­lon, whereunto was the name of the people of God brought? And vnder the persecution of Antiochus, vntil the purging again of the Temple? And as for the Christian Church, what was the desolation thereof in the most part of the world, then when the Arrians for certain hundreds of yeares were a-flote & bare sway? But especially & aboue the rest, that desolation is to be marked, which happened after the Emperors Maurice and Phocas, both in the East, where Mahomet and his suc­cessours haue so disfigured this spouse, that yet to this present daie can shee with much adoe bee knowen, and in the West, by the Childe of perdition, seated in the Temple of God, beeing by this meanes verified and yet dailie prooued true, that which the Lorde himselfe hereof hath foretolde, Luk. 18.8. and the Apostle after him. 2. Timot. 3.1. and 2. Thessal. 2.3. and yet more clearly Apoc. 12.14.

12 But notwithstanding it is to bee noted, that as the Sunne, beeing by the interposition of the Moone ecclipsed and darckened, or rather hindered to cast his cleare beames vpon the earth by some mistes of cloudes for a time, in res­pect of men, leaueth not for all this to remaine in his owne nature full of light, and of brightnes: yea and it maie bee that some sharpe and cleare eies maie acknowledge and perceiue his beutie and brightnes amidst these mists: euen so this spouse although such persecutions doe darken, and as I may so say, doe vtterly take away her natiue and ingenuous beautie, yea make her to looke like a Moore or Arabian, in respect of men, who by this meanes know her not: so is it notwithstanding that thorough this blackenesse of hers remayne certaine tra­ces of beautie: naie farther, as white sheweth more white, being laide neare vnto blacke: so afflictions, which are meant [Page 85] by this blacknesse, cause her to shewe more bewtifull and faire, both to her Bridegroome, as wee shall see it in the verses following, and vnto them which knowe her well, as Saint Paul, 2. Cor. 11.30. and Galat. 6.14. and 17. And this is the reason which mooued the spouse to say, That shee is blacke and yet verie faire withall, and that on one side, shee is blacke as the Tabernacles of the Arabians, and on the other side, that shee is white and shining as the Tentes and Pauillions of Salomon. Neither is it without great cause, that shee speaketh in this place of Salomon opposed and contrarie matched with them of Kedar. For all the shining bright­nesse of this spouse, commeth vnto her from the true Salo­mon, which is that true king of peace, on whome depen­deth all her beeing and brightnesse, as the moone hath no light but of the sunne. This bewtie is also wel set forth and described in the 45. Psal. vers. 11. vnto which the Kedarits are here opposed, I meane the children of darckenesse, who appertaine not at all to this King of light, nor vn­to this Queene, amongest which also, Dauid complaineth that hee had dwelt and beene held captiue too long: Psalme 120. vers. 5.

13 Now by these matters which wee haue aboue decla­red, and the times wherein we are, the Lord maketh vs to see if we haue any eies, and causeth vs feele and perceiue if we be not more then bereaued of sense, how not onely expedient, but howe altogether necessarie it is that wee bee well instru­cted in the knowledge of the true markes of the Church, be­ing in so manie places as yet wholly defaced, and in other places so counterfeited, that it is hard for a man not to bee deceaued among them, if hee looke not the nearer vnto them, & examine all by this touchstone, which is the worde of the Lorde enregistred by the Prophets and Apostles, the summe whereof wee haue in our Christian Creede. Aboue all let these temporizers, and irresolute, and politique fel­lowes of our time, vnto whome properlie this spouse here speaketh, looke vnto themseues, and insteede of beeing [Page 86] scandalized and offended with the poore estate of this spouse according vnto the worlde, prouide for their owne consci­ence vpon paine of euerlasting death: seeing that without the church there is no saluation, and hearing the reprehen­sion which Elias maketh against them which knowe not on which side to turne themselues, 1. Kings. 18.21. let them take pitty on themselues, and ioine themselues vnto this spouse, to the end all may come togither with hir vnto eternal and euer­lasting blisse and felicity, through our Lorde Iesus Christ, Amen.

[Page 87] WEE haue vnderstood the woordes of the spouse turning her speech vnto the daughters of Ierusalem, that is to say, vnto them who according to the diuersitie of times which went be­fore Salomon, & folowed afterwards, beeing Israelites by name, made small reckoning notwithstanding of know­ing either what religion was (amidst the conflicts and strifes they had with the nations bordering about them) or what this spouse meant, or els applied them­selues to the greatest and mightiest, despising the poore estate and condition of the small number of the children of God, as appeared by the writings of the Prophets, and as it happened vnto Iesus Christ himselfe, Mat. 11. and Mar. 6.3. Whereupon the spouse warned them, that for all this shee leaueth not to haue her true beuty, to be knowen thereby and followed. But now shee addeth a singular exhortation, which consisteth in three points: the first, that it is not the outward hew which men must stand vpon to iudge of her bewty: the second, that men make her blacker then indeed she is: the third, that this blackenesse of hers is not naturall, and therefore by consequent will not alwaies continue to be such, adding withall, through whose fault it is that shee is in this case.

2 Now touching the first of these points, she warneth and aduertiseth them, not to stand so much vpon considering of her in this hew, how sun-burnt soeuer it be: a warning & ad­uertisment of al others most necessarie, seeing there is nothing so faire and perfect in nature, whereof a man groweth not out of tast and liking, if letting passe to consider the bewty and goodnes thereof, he settle his minde wholy to take a view of euery defect & imperfection which may be found in it: where­as rightly to iudge of a thing, and to make our profit thereby, we must equally consider of it, and vprightly ballance euerie thing in it. And as this measure is to be held in esteeming al o­ther things, so is it especially and aboue all to bee obserued in [Page 88] this matter, wherof we here speak. They whom they called in ancient time Catharists, as also the Donatists, and of our time a certain sort of Anabaptists make good proofe hereof: who imagining a perfect beuty of a church in this world, seuer thē ­selues from all others (as if in their particular assemblies this perfection were to be found) wherein they doe greatlie abuse and deceiue themselues. First in this, that they stand only vpon the defects of the Church, thinking that therefore the Church is no Church. Secondly in this, that they espy a mote in the eie of an other, & will not see the beame which is in their own eies. We are therefore to note, that there is a diuersity & diffe­rence of defectes and imperfections which are found in the Church. The first are touching manners, which howe wicked and corrupt soeuer they bee, either in the pastours and sheep­heards, or in the sheep, ought not to cast vs into such a rage as therefore to thinke, that there is no Church in those places where such corruptions are found. I say so long as the truth is there taught, according to that which the Lord said speaking to the Scribes and Pharisies, so long as they sate in the chaire of Moses, that is to say, so long as they taught the doctrine of Moses: doe yee, saith he, that which they saie, but doe not that which they do: Mat. 23.2. Although this hinder not, but that a man may well with­drawe himselfe from the company of such men, following the Apostles admonition, 1. Cor. 5.11. & as the Prophet protesteth himselfe did, Psal. 17.4. and warneth vs to do the like, Ps. 1.1. nay letteth not, but that a man may retire himselfe into purer and cleaner flocks (if there be any such) and where he may be in lesse danger of being corrupted by the contagion and infe­ction of others. The other imperfection consisteth in doctrine. In which againe there are many circumstances to be conside­red before we depriue any assembly, be it great or small, of the name of the Church. And that this should be so, we see by the first epistle of Saint Paul to the Corinthians, that in the church of Corinth, not only touching manners, the discipline of the church was very loosly obserued, and the manner of teaching the word greatly prophaned by a vaine and affected kinde of [Page 89] babling: but which more is that the pro and the con touching the article of the resurrection of the dead was stoutly and stifly disputed, an article notwithstanding of such ground & foun­dation in the Church, that without it the preaching of the gos­pel would become vaine: 1. Cor. 15.17. And yet notwithstan­ding it was so called and helde of the Apostle for the true and holy Church of God. Among the Galathians it was yet worse, beeing for the most part of them turned aside, by the false Apostles, from the principal ground-plat and foundation of the Christian Church, namely, from the free iustification, by the only satisfaction of one onely Iesus Christ: and yet all this notwithstanding, Saint Paul giueth them the name of Church. The reason is, as touching the Corinthians, because they she­wed not themselues incorrigible and past amendment, and that, though there were some but badlie instructed in the arti­cle of the resurrection of the dead, notwithstanding the bodie of the Church did stil retaine and hold the truth. The Galathi­ans also had not banded themselues against the doctrin of the Apostle, but were only turned somewhat aside by a light head­dines, and yet not al of them, as is to be presupposed.

The like is also to bee seene by that which the Apostle wri­teth vnto Timothy, and likewise by the second of Saint Peter, and that of Saint Iude, that there were already false teachers, and wicked Disciples euen in the bosome of the Churches, which notwithstanding for all these imperfections, left not to be called true Churches: as a man leaueth not to bee a man, though he haue some wert or some vlcers & biles in one part of his body. But the case is otherwise of a body altogether rot­ten and corrupted in the noblest and principallest partes: whereunto the Synagogues of the Iewes may bee compared, after that they stubburnely resisted the preaching of the Apo­stle, from which, for this cause, hee vtterly diuided and disioy­ned the Church of Ephesus, Act. 19.9. and 28.28. and him­selfe also hath giuen vs a rule hereof, Philip. 3.2. Neither are we otherwise to beleeue or to doe, touching such assemblies and congregations (be they great or little) which notoriously and [Page 90] stubburnly oppose themselues against the principall and fun­damental articles of Christian Religion, as that assembly doth at this daie which sitteth vpon the seauen hils, and opposeth it selfe directlie against the kingdome of Iesus Christ, whose name notwithstanding it falsely borroweth, and therefore we haue it iustly in execration and hold it accursed, following the doctrine of the Apostle: Galat. 1.8. To come therefore to our purpose, we must take heede in this case, how we stand in such sort vpon the defectes and imperfections of one Church or more as therefore not to take them for Churches: but we must vse those ordinarie means which God hath appointed, to bear with that which is to be borne withal, to remedie that which may be remedied, and to take heede to our selues we bee not smutted, as they saie, among colliers: applying all our studie and endeuour to mutual edification, as the Prophets and A­postles teach vs, both by their doctrine and by their exam­ple.

3 It is verie true notwithstanding that the spouse speaketh here of another kind of blacknesse, to wit, of the outward ouer­throwe and dissipation of the Church by the vehemencie of persecutions: which is the cause that many making no diffe­rence betweene the glittering beuty of the kingdomes of this world, and the spirituall beuty of that kingdome, which is not of this world: and suffering themselues to be dazled and blin­ded with that which hath onely a certaine outward glosse: ey­ther enter not at al into the Church, or if happily they bee en­tered, retire themselues afterward out of it, to returne againe to their vomit, 2. Pet. 2.22. For fault of hearkening vnto this warning and aduertisement, not to rely or stand vpon this out­ward black and hideous appearance of the crosse; but contra­riwise to waigh and consider well the true and natiue beutie of the Church, in the middest of her greatest afflictions. Ac­cording hereunto the Lord hauing warned vs that his kingdom commeth not with such obseruation, Luk. 17.20. hath said also, That he shal be happy which shal not be offended at him, who notwithstan­ding is called a man of sorrowes and griefes, and so disfigured, [Page 91] Esaie 53.3. that hee is compared vnto a worme of the earth: Psal. 22.6. to whom notwithstāding the church must be made con­formable to bee the true church, Rom. 8.29. in such sort, that so far it is that the crosse maketh the Church not to be knowen, that on the contrarie it is the true mark thereof being giuen to none but to the true beleeuers, to suffer for the name of God, the Apostle crying out, That this is it whereof he wil boast himselfe: Gal. 6.14. Mat. 5.10. Phil. 1.19. and elsewhere throughout the Scripture. Hereunto is referred the second point which I haue touched, being contained in this, that the Church which cal­led her selfe black, saith that she is Browne, as if she should saie to these Daughters of Ierusalem, Comparing my selfe with you, who are so fresh and so faire, it seemeth indeed that there is nothing more black then I: but yet if your eies be good, you shal find that albeit I be browne and sunneburnt by the parching of the sunne, yet am I not for al my tanned hew, an Arabian or Aethiopian. For ouer and besides that which hath beene said of the happie end & issue of the afflictions of the Church, there is an exceeding difference, between the most miserable estate of those who are blatched before God, by his iust vengeances, or which are left remaining in their naturall blacknes: and be­tweene the confidences and assurances of the children of god afflicted for righteousnes, and for the glory of the Lorde, who bestoweth this great fauor and grace vpon them to be glorifi­ed in them. Farther if we consider of the estate of the church in her greatest afflictions, it is not so miserable as men think it is. For as the Apostle teacheth vs, God is faithful, and neuer suffereth such as are his to bee tryed aboue that which they are able to beare, 1. Cor. 10.13. And therefore verie true it is that wee are pressed in euerie sort, but not crased or broken, beeing in want and penurie wee are not destitute and distressed, beeing persecuted we are not forsaken, being beaten downe we perish not, 2. Cor. 4.8. In a word if we ought to iudge of the nature of thinges, according to their last effect and working, this browne or tanned colour is the meanes to come vnto our true and perfect whitenes, the sufferings of this world beeing in no point comparable vnto the glory which way­teth [Page 92] for vs, 2. Cor. 4.17. the waie vnto which is the crosse, or sufferings, I meane for righteousnes and for Iesus christ: Matt. 5.11. This is the cōfort which we ought at this day to oppose against these Daughters of the terrestriall and earthlie Ierusa­lem, who think vs so poore and miserable, not knowing what our riches are, & how yet at this day it is in Aegypt that there is darcknes, and light in the land of Gosen onelie. Let vs giue them leaue therefore to iudge of our coulour black or browne, as they list; it sufficeth vs that the spirit of God iudgeth altogither otherwise, to whose iudgement we appeale, being assured we shal get and win our cause.

4 The third point of this aduertisement or lesson, namely, that which the spouse addeth, That this browne colour of hers is hapned her not from her birth, but by the means of the sonnes of her Mother, who droue her out of doores, and set her in the parching of the sunne, beeing constrained to keepe her selfe among strange vineyards, whereas shee ought to haue kept her owne vine­yard: this I saie, containeth also an excellent doctrine and in­struction. For the vnderstanding whereof, wee must first of all note, that by this natural beutie and fairenes, with which this ac­cident sunne-burning is contrary matched, is not vnderstoode or meant the qualitie or condition of the children of God in their first generation and birth, according to the which they are borne in themselues the children of wrath as are others, Eph. 2.3. and consequentlie are most foule, vile, and filthy: by reason whereof, the Church, which is the assemblie of the faithfull, is compared, in respect of her first estate, vnto a foule and filthie maidē child comming out of the womb of her mother, Ezech. 16.6. but we must refer the original and beginning of this beu­tie, vnto her free vocation and calling or spiritual newe-birth, Ioh. 3.6. and to that which foloweth in Ezech. 16.4. and the o­ther verses following. Hereunto accordeth that which is said of Abraham himselfe, Iosua 24.2. to that beuty, that is to say, to that happie estate compared to the marriage of the Lord and of his church, (of the fiansailes whereof the contract is already made & passed in most excellent magnificencie in the mount [Page 93] of Sinai, then when the tabernacle with all the seruice thereof was established, the bodie whereof is our Lord Iesus Christ, Col. 2.17. Heb. 9.) to that beauty, I say, and brightnes, which againe shewed it selfe yet greater, in the time of Dauid and Salomon, (so long as hee continued wise) this sunne-burnt hew of hers, which is here spoken of, is opposed: which may bee vnder­stoode after two sorts: namely, referring it either to the great and horrible confusion, which hapned more then once after the death of Iosua, vntil the time of Dauid (as is to bee seene in the history of the Iudges) or els speaking of other most strange desolations, which happened both in Iuda, vnder the most part of the kings which were of the race of Dauid, as also especial­lie in the kingdome of Israel, vntill the time that the poore Church was exiled and banished among the barbarous and sauadge nations, yea and after the returne from out of the cap­tiuity of Babylon, aswel vnder the empire of the Greekes as also the Romans, euen to the comming and departure of Iesus Christ, which confusions and desolations of the church wee maie say to haue beene in this place prophetically foretold by Salomon. And as for that which might heere bee replied, that mention is heere by name made of that banishment and driuing forth of hers which befel her, not by straungers, but by such as were within, whom the spouse calleth the sonnes of her mother: I aunswere first, that the most notorious desolations of the church, are not those which hapned vnto the church of the Iewes, both by the people bordering about thē, & sowed and scattered among them (whom they should haue rooted out and exterminated) and by those which were farther remo­ued, I meane, the Assyrians, Chaldaeans, Aegyptians & others, of whom the holy & sacred histories make mention: but those which hapned by the negligence & wickednes of the gouer­ners & rulers, as is in the historie of the Iudges expreslie to be seen, and in the ciuil war, Chap. 12. yea vnder Sampson himself, whose life doth verie well declare, the little regard which the Leuits then had of their duty. But this is especially to be seene in the storie of the ciuil war against the Beniamites. As for the [Page 94] history of the wicked kings, this is yet more notably to be seen aswel in the kingdome of Israel, where the whole publick ser­uice of God was ouerthrowen and ruined, and the Leuites themselues driuen forth and expulsed, so far that the rest of the poore Prophets were constrained to bee hidden in holes and dennes, and that by the singular bountie and goodnes of one man, there to be norished and sustained with bread and water: 1. King. 18.13. as also in the kingdome of Iuda, in which the faithful seruants of God had no worse nor no crueller enimies then the Kings and the Priestes, namely vnder Achaz: 2. King. 16.12. and vnder Manasses: 2. King. 21.9. Secondly it is to bee noted that when the Lord exercised his iust iudgements vpon his people by straunge nations neare or far off, it was in man­ner alwaies because of the outrages and enormities commit­ted within, both by the priests, and by other the gouernours and officers, so that this poore desolate spouse doth iustly and by good right impute al this mischiefe and misery which hath so disfigured and marred her fauour, to the sonnes of her Mother, who draue her forth out of her owne vineyard, and set her foorth to the open parching of the sunne, that is to al the iniuries and contumelies which might happen to a poore vagabound sub­iected and made a slaue to strangers her enemies.

5 To go on, we are to obserue that it is not in this place a­lone that the heritage and possession assigned and allotted to the Church of the Iewes (I meane the land of Chanaan) is compared to a vineyard well planted, well husbanded, enui­roned and compassed about with good ditches for her de­fence and safegard, and blessed most plentifully with al man­ner of blessings: but also Psal. 80. by Asaph in the time of Da­uid and Salomon, and afterward by Esay 5.1. Ier. 2.21. Eze. 17. which was afterward most largely and amply expounded by the Lord himself: Mat. 21.33. Neither is it without most great and waighty reason that the holy Ghost vseth this similitude as being marueilous apt & conuenient, seeing there is no kind of possession more profitable and fruitfull, or which requireth more care and diligence to bee husbanded and trimmed. And [Page 95] because that as there is but one god, so there is but one faith & one Church, as also at that time there was but one onely land consecrated and halowed vnto God, one onely people com­prised in the couenant, one onely place established and conse­crated in Ierusalem for the outwarde ordinarie seruice of the Lord: therefore the spouse speaketh here but of one vineyard in the singular number, to the which the straunge vineyards are contrary opposed in the plural number, because false wor­shippes and religions, and false Churches are without num­ber.

6 Shee complaineth therefore that the sonnes of her mother, suffered her not to bee maintained in the possession of her owne vineyard where shee might haue beene well brought vp and preserued vnder couert, in her bewty. And if a man demaund the question wherefore shee called not rather them of whom shee complaineth, sonnes of her father or her bretheren, then sonnes of her mother; I answere, that this was therefore, because she meant by this meanes so to spare her mother and her halfe brethren, by a modesty verie sitting and beseeming the per­son vnder which the true Church is here represented vnto vs, that notwithstanding shee would not keepe it silent, that her mother had forgotten herselfe, I mean this very same Church considered as it were in an other person, the mother of her, which here complaineth, to wit, in asmuch as she ordered and ruled herselfe well at the beginning, but after that shee had brought forth this we here speake of vnto the Lorde, shee was turned aside afterwardes after straunge gods in all manner of outragious dissolution, as the Prophets so oft and in so manie places vpbraide her. She confesseth therfore that those of whō shee complaineth, that is to say, the wicked gouernours and false pastours, are indeede issued and descended from her mother, but not in true and lawfull wedlocke, as is at large handled by Ezechiel in his 16. Chapter aboue alleadged, and vnder the names of two sisters representing the two kingdomes of Israell and of Iuda, Chapter 23. and by the other Prophetes. This is then as much, as if shee called [Page 96] them in plaine termes bastardes, as in the Psalme 144.11. but that, as I saide before, this manner of speaking is more milde and modest, which Dauid also in the person of Christ vseth, Psalme 69.8.

7 And we must note well these woordes, That the sonnes of her mother were angrie against this spouse. The cause hereof is els­where declared to be, because he which doth euil hateth the light, for that his workes are by it reprooued, Ioh. 3.19. and because also the Church is not of the worlde, the amitie wherof is enmitie with God, Iames 4.4. Behold then how the world vseth it selfe, which beeing in the middest of the church of God hateth it without cause; who is angry also, but after an other fashion. For the Church is not angry with the persons, but with the sinnes of them who seeke their owne destruction, whom she also seeketh to drawe thence by all meanes, requiting them with good for their euill. Besides, it is well to bee noted, that these bastard brethren vse not onlie mischieuous counsaile against their sister, but when it so pleaseth God, dispossesse her for a time, and enioy the vineyarde themselues vntill the Lord restore againe the heritage to the right owner and pos­sessor, Psal. 80. and Math. 20.

8 This place therefore containeth a most excellent do­ctrine, and such, as is of all other most necessarie for vs in these daies, to bee a warning vnto them, who in our time think it so strange a point of doctrine which we teach, and which is most cleare and euident, namely that the desolation of the christian church is proceeded from those wicked vinekeepers, who haue laide it so wast, that scarcely there remained any appea­rance of the vineyarde within these seuenty years. This seemeth I say so strange a matter vnto them, that this is at this day the point, whereon many doe especially stand, and will not them­selues acknowledge, or abide that others should confesse the poore church was euer so blacke burnt, which recouereth not­withstanding by litle and litle her bewtifull hew, and desireth to be repossessed in her vineyard (which is not at this day one onely region and countrie, or one only city, but the whole v­niuersall [Page 97] worlde which ought to acknowledge his Lorde and redeemer, the sonne of God) of all which countrie shee hath been by litle & litle dispossessed, by those two Sees opposed to that of Iesus Christ, the one in the East, the other in the West. Wee see howe the same happened so oft in the church of the Iewes, that it may be said that amongst al those which ruled & gouerned it, we shall hardly find a douzen which were not ra­ther destroyers then builders (as the sacred histories can wit­nesse) that being in the later times accomplished, especially a­gainst the proper person of the Lorde, which was foretolde Psal. 118.22. Esay. 28.6. Matth. 23.33. the city of Hierusalem being specially called the murdering citie, Matth. 23.37. They must therefore now bring vs forth some prophesie or pomise, by which the priuilege may appear, which they say is granted vnto the city and See of Rome, to be not only the mother city of the vniuersall Church, as shee was of the auncient Romane empire, but also to haue this prerogatiue, that shee can neuer erre. But so far she is from being such, that contrarywise she is pointed out as it were by the finger to be the See of Apostasie, both by Saint Paul, 2. Thes. 2.3. and by Saint Iohn in the Apo­calyps, and by many auncient fathers both Greeke and Latin, although they in their time sawe not that which was alreadie before their eies. Neither is this come to passe onely in this See which is the Image of the beast, namely of the Romane Empire which it succeeded, but also in other Churches of all the foure corners and quarters of the worlde, being a thing easie to be shewen, that according to that which S. Paul fore­told, Act. 20.30. there is scant any heresie risen in the church, since the time of the Apostles, which was not either first for­ged, or afterward set forwarde and coloured, by false Bishops, Priests, or Monckes. And yet in our time beholde those which hinder the work of the Lord, and will not suffer that the vine­yarde, which they haue so vnhappily and pittifully handeled, and as much as lay in them vtterly destroied and laid wast, be restablished in the handes of faithful pastours, which notwith­standing the Lorde of the vineyarde will doe in his good time, [Page 98] hauing heard the sighes and lamentations of his poore deso­late spouse, as it hath pleased him alreadie to beginne to do in some places of his great grace and mercy. Amen.

According to this doctrine, &c.

THE state and condition in which the Church is represented in the verse go­ing before, teacheth vs what that is she meaneth heere to saie, turning her speech vnto her Bridegroome: which is this in summe, that beeing so driuen from post to piller, so tired & tormen­ted by her bastard and degenerat bre­thren, and assuring her selfe of the dilection of her spouse, how [Page 99] black and sun-burnt soeuer she be through this hard and il vsage and entertainement she hath had, she now beseecheth him to tel her, where she may find him, to bee not onelie reestablished in her former estate, but which is more, to come nearer vnto him then euer she was, to the end she may be the more adorned & beutified by him. This is the summe of that which is taught vs in this verse, containing a most excellent and most necessarie doctrine, especiallie for this time wherein wee now liue, in which the question of the restablishmēt & reformatiō of this poore spouse so miserablie disfigured by her pastors, is of all o­thers most debated and handled. Now there is not a woord in this place which hath not in it a marueilous waight. Let vs therefore note, first of al, to whom she speaketh, and then with what a vehement affection she speaketh, and thirdly what she meaneth whē she saith, O thou whō my soule loueth &c. She spea­keth vnto her Bridegrome, her beloued, our Lord Iesus Christ, she protesteth that she speaketh vnfainedly and without hipo­crisie, euen with the whole affection of her hart: and to induce him to aunswer her, she maketh mentiō of her entire amity & loue which she beareth him. First of all therefore let vs learne heere this lesson, that when the question is of returning and bringing back againe the Church of God after these desolati­ons, to hir true beuty & brightnes, we may not talk of seeking the manner and means to doe this in our owne braine, but we must haue an eie vnto God, to whom alone it appertaineth, to cloth and trimme vp his spouse after his owne liking: and if we doe otherwise, wee goe about nothing else but to disguise and disfigure her, sometime after one fashion, sometimes after another, as wee see it hath hapned heretofore in the Christian church, and is much to be feared least it also happen and come to passe in our time. For from whence came this transforma­tion of the christian church, but from this, that the successours of the first pastors established by the Apostles, in steed of kee­ping themselues to these simple and natiue ornaments, which the true Apostles had cut out, & prouided & fitted this spouse withal, would needes set vp a seruice of their owne, with such [Page 100] fashions and manners of doing, as are some of them manifest­lie borrowed from Iudaisme, others taken from Paganisme it selfe, others forged and inuented according to the lust & fancy of certain bishops: & as some churches had authority & credit aboue others, so these ceremonies were accordingly receiued either more or lesse, vntil at the last they became catholick, that is to say, vniuersal. I speake of nothing here which may not be shewn in particular, & that by euident testimonies, if the time would suffer me. And how came these vp? Vnder a shadowe & colour of deuotion forsooth, & of making the seruice of Chri­stians more goodly & cōmendable. And what is come of this? Mary this, that our crafty & suttle enimy seruing himselfe by litle & litle, euen by them who thought to doe the clean con­trary, is at length come vnto that he alwaies aimed & shot at, which is to transforme & change the pure and chast spouse of the Lord into a painted & diapred harlot. So fell it out in the church of the Israelites, when in lieu of considering what Mo­ses had said & taught them, & what himselfe had diligently & exactly obserued, Heb. 3.5. namely that he did all things according to the model & pattern which he had seen in the mount, Exod. 25.40. with an expresse commandement vnto the Israelits, not to ad or diminish any thing from that, which the Lord had expresly ordained by his word, Deut. 4.2. they presumed to mingle with it their tradi­tions & inuentions, such as were not only vaine & frustratory, as the lord speaketh of thē, Esay. 29.13. but finally such as were abominable & directly opposed against the commandement of God, Mat. 15.6. Behold how men turning themselues aside by litle & litle frō the word of god, do first build hay & stubble, holding notwithstanding the foundation, as the Apostle fore­sawe & foretold, 1. Cor. 3.12. & from thence, proceede to pre­scribe God himselfe a law, notwithstāding the admonitions & aduertisements of the Apostle, 2. Tim. 3.1. & Coloss. 2.18. & the verses following. The question therefore being at this day of reforming the church, the day of the Lord being appeared as­well to consume & destroy this stubble & hay by that fiery fla­ming two edged sword, Apoc. 1.16, as also to destroy by spirituall [Page 101] armes & weapons euery high thing which lifteth it selfe vp a­gainst god, 2. Cor. 10.4. We are taught in this place to haue our recourse to the only wisedome of God (which is so exactly set downe & enregistred in his word) doing nothing of our owne head, for feare our selues offend in that which we would a­mēd. And would to god many had had more regard hereunto at the beginning then they haue had, whereas in many places some would needes moderate that which they should vtterly haue rooted out, retaining in churches & holy places made for deuotiō, images, crosses, albes, copes, with like trumpery, cal­ling al these things, things indifferent, not regarding the deci­sion which christ hath to the contrary in this behalfe, speaking of the washing of the hāds of the Pharisies, Mar. 7.2. although washing of the hands be a thing in it selfe not only indifferent, but such as might wel couer it selfe with the cloake of honesty & cleanlinesse. Others in lieu of contenting themselues with the vocations and callings ordained by the holy ghost for the gouernment & administration of the church of god, folowing heerein those among the kings of Iuda, haue so reformed the church, that notwithstanding they haue left the high places to stand vp still: in such sort that in the end if God prouide not the better against it, they shal find they are fallen out of a cold ague into an hot feuer. The lord of his mercy remedy it accor­ding as this spouse heere teacheth vs, & the aunswere which is made her afterwards by her bridegroome.

2 It pertaineth therfore to god alone to teach vs the forme of reforming his building, which is for this cause called the building of God, 1 Cor. 3.9. wherunto we are yet farder to adde, that it is belonging to him alone, euen then when he hath ad­orned her, to giue vs eies to know her to be such as shee is, that so we may adioin our selues vnto her. For otherwise, the ghos­pel, which is the ornament of the church which beutifieth it, & discerneth & seuereth it frō the world (the apparance & shew whereof doth deceiue vs) 1. Cor. 7.31. wil be vnto vs either an offence, or a mockery, 1. Cor. 1.23. He must therefore giue vs eies to see, Psal. 146.8. eares vnto our hart to heare, Psal. 40.8. in a [Page 102] word, we must be taught of him: Esay 54.13. of him I say, who lea­deth vs into al truth: Ioh. 16.13. which the spouse in this place desireth, in this desolation of hers, wherein we see her to be at this daie. For if this light is not then knowen of men, when it shineth most clearly, 2. Cor. 4.4. what might it be when God so long a time withdrew this light from the world? It is therefore to God that we must say, shew me where thou feedest thy flock. But this is not yet enough to desire to learne this of him, but wee must demaund with a true & ardent desire, not bringing anie thing else but a true and vpright affection and desire of the ad­uauncing of the glorie of God. And this is it which this spouse testifieth by these words, O thou whom my soule loueth, that is to say, O my Bridegroome and Sauiour, vnto whom I haue dedi­cated and yeelded vp my whole affection. It is no maruaile therefore, if we see at this daie the woorke of God, insteede of going forward to go backward; yea the darknes redoubled in manie places, in the which the sunne of truth began to shine verie clearely: for experience hath prooued vnto vs that there are but too manie which haue spoiled the harlot of her trin­kets and iewels, not to doe with them as Moses did with the golden calfe, Exod. 32.20. or as Ezechias with the brazen ser­pent, 2. King. 18.4. as neither is it requisite wee should alwaies doe the like, or that wee may not turne that to good and holie vses which was before applied vnto superstition, but (dare I speak it? Yea) but make their own state the mightier by that of another, leauing Iesus Christ as the soldiers did which crucifi­ed him either stark naked, or at least but badly & soryly clad­ded, the effects whereof we see already, giuing them occasion which are culpable of this euil to think vpon it, & to thē which haue done better, to thank god therefore, & to take heed of it. For so to doe is not to loue God, but the goods of God, more then God and without God: whereas the true spouse prote­steth here that shee loueth and seeketh after her Bridegrome, with all the affection and desire she hath. That shee therefore maketh protestation of this loue of hers towards God, it is not to alleadge her own merit or deseruing, as if God were there­fore [Page 103] bound to graunt her her request. For contrarywise sith the loue which wee beare vnto our God is the free gift of him, who loued vs first, 1. Ioh. 4.10. then when we were his enemies, Rom. 5.10. it followeth that if wee loue him, we are therefore behol­ding vnto him and not hee vnto vs; besides that our loue im­porteth him nought at all. It is therefore an absurd thing and contrarie to the grace of God, to thinke that this dilection or loue is meritorious: but this letteth not but that wee may and ought to make mention vnto him of his own giftes, to the end it would please him to acknowledge vs for his, and blesse vs for those markes wherewith it hath pleased him to marke vs.

3 Let vs come now vnto that which the spouse desireth to know of him, which is in summe, that it would please him to tel her the place, where hee feedeth and causeth his flocke to rest at noone: that is to say, in the heat of the day. This is a thing verie common and accustomable in the Scripture, to attribute the name of Pastor or sheepeheard to our Lord Iesus Christ, and the name of flock vnto his church. Hence it followeth that by the pasture or foode, wee must vnderstand the worde of God, and by the pasturing places, those places where this word is sincerely taught and administred. This needeth no proofe, be­cause the whole scripture both of the old & of the new testa­ment is full of proofes and testimonies hereof. Insteede there­fore of standing vpon the reasons & grounds of this allegory, albeit they containe a goodly and excellent doctrine, we will first of all aunswere and resolue a doubt which may bee made in this place. For if the church which is but one, is brought in, speaking in this place, and herselfe is the flocke of Christ, what is this flocke which she asketh and seeketh after? If here­upon some man reply and aunswere that it is true indeede, there is but one Church of God, but that this church is parted and diuided as it were into two, namely, into that companie which is alreadie gathered vp on high, which we commonly call the triumphant Church, composed and made of the spirits and soules of the iust: whereof mention is made, Heb. 12.23. and that which is here belowe which we call the Church Mili­tant, [Page 104] as Saint Paul also diuideth this familie into two, whereof the one part is in heauen, & the other in the earth, Ephes. 1.10. Coloss. 1.16. and 20. if a man I say so aunswere this doubt, al­though it be indeede in heauen that our true repose and rest lieth, yet is this nothing to the matter. For there is no parching of the noone-day. Farther the verse going before, and the answere of the Bridegroome contained in the verse following sheweth that the point in question here is of the comforting & reesta­blishing of the Church desolated and wasted by disorders and persecutions, as we haue before at large handled.

4 Albeit therefore there is but one Church, notwithstan­ding this letteth not but that it may be considered in mo parts euen in this world, whereof some being disfigured by perse­cution seeke after other which are in peace. So we see by ex­perience at this day that the Church of God being most cru­elly persecuted and depriued of the publique and pure exer­cise of religion in some places of the world, is releeued else­where and comforted, & inioyeth by an especial grace and fa­uour of God hir liberty, who reserueth for his poore children some place of refuge and refreshing.

5 But it seemeth that yet more properly to speake & more neere to the point, the church being as it were vniuersally per­secuted and woonderfully disfigured demaundeth here of hir Bridegroome, how and by what meanes hee is accustomed to maintain and nourish his Church with this pasture, against all the afflictions, stormes and tempestes of this worlde. And therefore is as much as if she should say, that though shee bee brought into poore estate, yet hath she not for all that lost any whit of her courage, or changed her affection at al, as it is saide Psal. 44.18. and Psal. 89.39. but that amiddest them, amongst whom she is, & in so troublesom a time she hath as it were lost the footing of the right way, as beeing brought into a desert & wildernesse: which causeth her to desire her Bridegroome it may please him to direct her and to point her out which way shee shall take to finde and to come vnto her true repose and rest. In a word to vnderstand this place aright, let vs set be­fore [Page 105] vs the state of the church of the Lord, in which it was but threescore or fourscoure years ago: whē if a man had demāded what maner of booke the Bible was or the new Testament, he should hardly haue found one among a thousand of them which named themselues christians, which knew what it was, much lesse which vnderstood what was meant by the law & the Gospel. Neither doe wee doubt, but that such as it pleased God to vouchsafe his grace to enquire after the right way, a­midst such desarts, & to find it, to teach it vs & to bring vs thi­ther by their holy labor & trauel, did oftē make the same prai­er vnto God, which this spouse beeing in the like estate ma­keth here, without which praier themselues & we should haue perished with others, with the rest of the world. And yet at this daie what doe all the true faithfull beleeuers in those places and kingdomes where they mourne and languish, but praie vnto the Lord to teach them the right waie amidst those laby­rinthes in which they are, and to guide them to those places where God doth feed his sheep in al abundance and in excee­ding great safety.

6 Behold I say what the true children of God, hauing great want of that which we haue in all aboundance, desire of God euery day with vnspeakable sighinges and teares, whilest wee despise the bounty and liberality of the Lord, and turne vpon our heads into iust iudgement, the grace and mercy of the gos­pel, by our wicked and dissolute liuing. And what shal we saie of them, who enioying the places of such a rest, seeke after So­dome and Gomorra, departing as Lot did out of Abrahams house? Gen. 13.10. by reason whereof he found himselfe soone after in il case. Gen. 14.12. yea with his whole family, Gen. 19. which was finally cursed of God and shut out and excluded from his people. I knowe what the replies of such men are, that the gospel is not enclosed & shut vp within the walles of one city, which is verie true. But notwithstanding the spouse demaundeth in this place, where the place is that hee feedeth and reposeth or resteth his sheep. Neither serueth the reply of such men to any purpose, namely, that in what place soeuer [Page 106] they bee they wil serue God; and if they cannot haue the pub­lique exercise of the word of God, they wil read the Scripture, and wil pray in their houses. I answere that Lot also when hee was in Sodom afflicted his soule, which they for the most keep themselues wel from: 2. Pet. 2.8. and yet we see that neither he nor his Daughters learned any thing there which was ought worth: Gen. 19.8.16.31.

7 The first point therefore of this demand is to know, whe­ther we must retire our selues, not to perish with the woorlde, but to be fed to eternal life. This is meant by these words where thou feedest In which we are also to note that it is not said where men feede, but where thou feedest: whereby it is shewed vs that we must seek for this food elsewhere then in our selues, to wit, in him of whom onely it is said, that he hath life in himselfe, Ioh. 5.26. and who is the bread of life: Ioh. 6.35. and that we seeke it no where else but there where he feedeth vs, I meane, as Saint Peter testifieth, there where his word is announced and prea­ched, when he saith: Ioh. 6.68. to whom shall wee goe? Thou hast the words of eternal life, after that he had heard a little before of him, the words which I speake vnto you are spirit and life. For which cause also, 1. Ioh. 1.1. he is called the word of life. This is then the onely great pastor and shepheard of our soules, who feedeth his sheepe, hauing spoken first of al vnto the fathers in diuerse sorts and at sundry times, and last of all hauing declared vnto vs in person al the will of his father, Ioh. 15.15. and consequent­lie hauing giuen and giuing euery daie pastours and teachers: Ephes. 4.11. of whom it is said As my father hath sent me, so send I you: Ioh. 20.21. not to ad notwithstanding or to diminish any thing from the doctrine alreadie preached by the master, but according to the tenour of their commission limited to that which they haue heard and receiued: Matth. 28.20. and Act. 4.20.

8 From thence also flow 2. other points of most necessary doctrin. First that the Church is not there where men do feed, that is to say, doe teach their owne inuentions, whether they forge a doctrine altogither new, Esay 29.13. or whether they [Page 107] adde, change or diminish anie thing from the word first prea­ched and afterward registred by the Prophets and Apostles, which the Lord calleth the leauen of the Pharisees: Mat. 16.11. & whereof the Apostle distinctly and expresly speaketh, Col. 2 from the 16. vers. vnto the end of the Chapter. Secondly that as little ought euery assembly to bee called the church, in the which there is no feeding, but foding of the poore people with songs and right masquerades and mummeries, and that in an vnknowen language: among whom, euen those which v­surp the names of pastors are dumb dogs, deuouring the sheep as it were bread, Psal. 14.4. in steed of feeding them, Ioh. 10.10. and not only ignoraunt, and vtterly vnable and vnfit for their calling, but euen vnworthy of the name of Christians, hauing neuer learned, nay not so much as once thought vpon indeed what christian religion meaneth, who neither enter in themselues into the kingdome of heauen, nor suffer others to enter thereinto, Luk. 11.52. that beeing truelie fulfilled in them which was fore­tolde by Esai, 28.9. and so on. Now whether at this daie and heretofore, the clergie of Rome, who attribute vnto them­selues the name of the Catholique Church, bee such or no, the verie children themselues can iudge and perceiue.

9 The spouse addeth And where thou causest thy flock to rest at noone. Which is added to declare by this effect, the dif­ference which is betweene this pasture and foode, and al o­thers besides. For if wee shall consider in particular of all that which men haue euer inuented and forged to haue rest in their minde and consciences, wee shall find, that all is nought else but so manie dreames and doting fancies. For if we speak of them whom men call and terme Philosophers, they haue indeede by common consent and accord said, that man can finde no true repose or quiet but in that which is his soue­raigne good and happinesse: wherein they saie most true: but themselues neuer agreeing or according hereupon, what this soueraigne good or happines and felicity was, how could they shewe others the way to attaine vnto it? Some of them therefore (worthie rather to bee called hogges then men) [Page 108] haue sought after this felicity, in the pleasures of the body, o­thers in the perfection of the soule, supposing that it consisted in the knowledge, which man by himselfe might attain vnto, of diuine and humane thinges, which they called wisedome: others making a more exquisite anatomie of the partes of the soule, added hereunto many other vertues concerning the v­sage of this life, deliuering forth hereupō many goodly senten­ces and sayings: but vanishing away in the end, both because they were ignorant of the true vertues indeed, which are no where else taught but in the school of the lord▪ as also because there was neuer yet found the man, in whom these vertues might bee found in such sort, as themselues haue described them. Others haue gone yet farther, and babled something of eternal life and of the coniunction of the soule of such as are vertuous with God. But what? Being ignorant of the true god, and knowing as litle the way to come vnto him, & farther, ne­uer so much as thinking vpon the resurrection of the body, the same is hapned vnto them which S. Paul declared & shewed thē in Athens Act, 17.22. & which he hereof writeth, Ro. 1.21.

10 As much may be said of them, who bearing the name of christiās, are much abused, some not cōsidering aright of that which is in man, I mean the Pelagians, taking vtterly away the force of the supernatural grace of god, as do yet at this day the Demi-pelagians, who labor to agree fire & water together, that is to say, grace with natural free wil & merits. Others, falsifieng Iesus Christ, either in that which concerneth his person, or in that which pertaineth vnto his office of beeing our soueraign, perpetuall, and alone mediator: all which howe faierly soe­uer they bestirre themselues in seeking after a true repose and contentment, shal notwithstanding neuer find it there.

11 We must therefore come to the true Iesus Christ and to the true Christianisme, according to that of Iesus Christ, That this is eternal and euerlasting life, to know the father to be this tru god, & him whom he hath sent Iesus christ himself, Ioh. 17.3. who there­fore crieth, Ma. 11.28.29. That it is he in whō we shall find rest, it is he which easeth & refresheth vs of our trauels & heauy burdens, for [Page 109] which cause he is called The Prince of peace, Esay 9.6. bicause our peace is vpon him, Esay. 53.5. which now remaineth to bee seene and declared more particularly. I say then that the conscience can neuer be surely & safely appeazed, vntill first, al that which trobleth it be put forth, & cōtrariwise al that which may assure and settle it, found to be in it. All that which troubleth it, is cal­led in one word Sin, putting a diuision & separation, between God & man, Esay. 59.2. and what is sin? Saint Iohn answereth, that it is al that which is contrary to the lawe or the wil of god declared in his word, 1. Ioh. 3.4. which may and must be refer­red vnto three points: the first comprehēdeth al our thoughts, words and actions disagreeing neuer so little from the will of god, that is to say, which agree not with the entire and perfect reuerence and duety which we owe vnto our God and to our neighbors: the second point consisteth in the root frō whence al these stincking & infected fruits do proceed, I meane al that pollutiō & most stincking filthines of mā both within & with­out: by reason wherof it is said, that we are by nature the children of wrath: Eph. 2.3. that we are carrions dead in our sins: Ephes. 2.1. and 5. that we cannot so much as thinke of those things which are of God, 2. Cor. 3.5. that the wisedome of the flesh is enmity against God, Rom. 8.7. nothing beeing left vnto vs but that which ma­keth vs altogether inexcusable, Rom. 1.20. besides infinite moe the like sentences, scattered throughout the whole scripture, shewing that man without excepting any thing in him what­soeuer, is altogether subiect & enthrawled to this corruption, which we call original sinne: which though it hath not aboli­shed in vs the substance of the soul or of the body (farder then that thereby the body is made subiect to corruption to return to dust & powder for a time) yet it hath chaunged the light of the vnderstanding into darcknesse, the integrity & vprightnes thereof into al wicked qualities, and to speake in a word, hath blotted out the Image of God, which shined before in the first creation of man. The third point lieth in this, that beeing ta­ken for reasonable creatures, not only not to sin, but which is more, to conforme our whole life to the wil of God, the rule of [Page 110] all righteousnesse, wee find that this third point is wanting in vs with all the rest, to wit, the accomplishment of this obedi­ence. Now there is no one of these three points which bind­eth vs not, without al manner of reply to the contrary, to eter­nall condemnation, God the Creator beeing a reuenger of all sinne, the wages of which sinne is death: Rom. 6.23. who cannot suffer any manner of pollution, be it neuer so litle, 2. Cor. 6.14. & who cannot, nor wil not any way renounce his holinesse & righteousnesse. Now let men seeke how many remedies they will for these ineuitable miseries of man, and they shall not finde them in any other thing whatsoeuer, saue only in Christ alone. For the question being here necessarily of bearing the burden of the wrath of God without being quelled & pressed downe therewith, this force and power can be attributed to no creature, without it be made as strong, yea as I may so say, more strong then God, as was figured in the wrastling of Ia­cob. And whereas the Angels themselues which remained in their first estate, Ioh. 8.44. could not bear this burden without being ruined & ouerwhelmed therewith, & that without any rising vp again, Iud. 6. & 2. Pet. 2.4. how could men, being but men, and borne detestable sinners, sustain such a waight? For want of which force, eternall fire is prepared for euer for the diuell & the wicked, that is to say, for al them which are out of Iesus Christ, being a thing vtterly vnpossible for thē to sound the depth of the infinit malediction of God who is infinit. To whom then shall we haue our recourse? To him who causeth such as be his to rest safely & surely at noone, to him I say, who being the eternal sonne of god, hath taken vpon him the form of a seruant, to be wholy & fully our righteousnes, sanctificati­on, and redemption, conceiued and borne of a virgine accor­ding vnto the flesh without sin or spot at all: to the end that by his naturall and perfect integrity, our originall pollution and vncleannesse should be couered, being made a woorthy priest without spot or blame, and an entire & perfect oblation & sa­crifice for vs, bearing our sins vpō the Crosse in his own body, 1. Pet. 2.24. that is to say, hauing suffered in his body and in his soul [Page 111] with all rigor and seuerity al the paines due vnto al the sinnes, of all the elect of God, from the beginning of the worlde, vntill the end thereof. For which cause Esay witnesseth that our chastisement was laid vpon him, Esay. 53.5. and 6. &c. yea so farre as to bee made a curse for vs, Gal. 3.13. to the end that wee might bee made blessed in him before God. There re­maineth the remedie of the third mischiefe, I meane for de­faulte of the obedience which should bee found in vs, not onely to escape euerlasting death by the meanes which wee haue before saide, but also insteed thereof to obtaine the crowne of righteousnesse. This is then againe in Ie­sus Christ alone, that wee finde this full and perfect obedience opposed to the imperfection euen of them which are most iust and holy. It is he alone who hath clothed himselfe with our nature subiected to the Lawe to deliuer those which are culpable from the transgression thereof, Gal. 4.4. being fully obedient vnto God his father according to the first table of the Lawe, vnto death, euen to the death of the Crosse. And touching the second table, hee hath also giuen himselfe to death for his enimies: Rom. 5.8. yea hauing loued vs aboue the commandement of the law, namely, not as much as himselfe, but more then himselfe: to the end that truely first of all wee should be exempted from al condēnatiō, being vnited & cou­pled with him, Rom. 8.1. & then, which more is, be found ador­ned & bewtified with his true and perfect righteousnesse, Phil. 3.9. to haue a part in the life eternall. And al this of his mere gift & only grace & mercy, & not for any merit or any worthinesse found in vs, neither before nor after the cōmunication of the gift of his grace with vs: be it whether we consider what mo­ued the father to giue vs his son, or whether wee respect what moued Iesus Christ to giue himselfe for vs, or whether we re­gard the mean by which we are made partakers of Iesus christ & of his graces, I meane our conuersion by faith, which are all the free gifts of god, Ie. 31.18. & 2. Tim. 2.25. Ioh. 6.44. Eph. 2.8. according also vnto that goodly & precious general sentence of S. Paul, What hast thou, which thou hast not receiued? 1. Cor. 4.7.

[Page 112]12 It is not therefore but vpon great reason that the spouse here protesteth, that it is in her Bridegroom that we must seek after this true repose and rest, & this true peace which the world cannot giue, Ioh. 14.27. especially at noone, that is, in the most grieuous tentations and afflictions of all sortes, according to that of the Apostle, Rom. 5.3. that we glory our selues euen in oppressions, as being the pledges of our conformitie with our head, Rom. 8.17. in such sort that he protesteth, proposing himselfe for an example vnto vs, that he will not glory but in his sufferings for Iesus Christ, Gal. 6.14. this being also one of the greatest giftes of god, Phil. 1.29. This notwithstanding be­longeth properly to the persecutions which happē vnto vs for righteousnesse sake, according to the aduertisement of Iesus Christ, that then we haue especial occasion of reioicing, Mat. 5.12. But what if by the iust chastisement of God wee be set a­broad without couert at noon? Euen thē also being in the mid­dest of this parching we shall find refreshing & rest in him, ac­cording to the doctrine of Saint Paul, 2. Cor. 6.9. & that which is taught vs, Heb. 12.6. acknowledging thereby, that it is then that god presenteth himselfe vnto vs, as a good father vnto his own children seeing, that there is no good father which som­times punisheth not his children, as it is written in the 23. Psalm. According to this holy doctrine, &c.

[Page 113] WE haue before vnderstood the ardent & feruent praier of the Church beeing driuen out of her vineyard, & reque­sting her bridegroome and pastor that she may draw near him, to be restored again into her possession: whereunto shee now addeth a reason, alleadging what a maruelous incōueniēce would happen to her, if she should be denied her request, to wit, that by this means she should remaine as it were vtterly forlorne and vndoone, which thing would be no lesse dishonorable vnto her Bridegroome, then if an husband should abondon and giue ouer his wife vnto his companions.

2 Nowe for the better vnderstanding of what waight this reason is, wee must knowe what these companions are with their flockes. For may it be said that Iesus Christ hath any cō ­panions? No: if we speake properly: which thing must be par­ticularly handled, that we fall not into most great and dange­rous errors. We haue therefore to consider in our Lord Iesus Christ two principall points, namely his person and his office of mediation. As touching his diuinity there is no comparison betwixt him and any creature: and we must hold this generall sentence without exception, that God will neuer giue either in whole or in part, his honor vnto an other: which doth fun­damentally ouerthrowe all kind of Idolatries whatsoeuer. As touching his humanity being distinctly and by it selfe consi­dered, he is called indeed sonne of man, that is to say, true mā in all and through all, of like nature in substance of body and of soul with vs, being in this respect extracted & brought from Adam; as Luke witnesseth in his genealogie, Luk. 3.38. but as touching the qualities of the same nature, otherwise qualified altogether then they who are not regenerated by the spirite, betweene whom & him there is no more agreeablenesse then betweene light and darcknesse, 2. Cor. 6.14. And as touching thē which are changed & renewed by his spirit, there is truly a very great agreeablenesse and accord, being guided and go­uerned [Page 114] by the same spirite, enlightening their vnderstanding, Ephes. 1.18. and creating in them both to will and to doe, Phil. 2.13. to be followers of him, Ephes. 5.1. walking as hee hath walked: 1. Ioh. 2.6. by reason of which conformity they are also called the children of God, Ioh. 1.12. and light, Ephes. 5.8. but the ine­quality is very great: first, because he is the essential fountaine and spring of all grace, in asmuch as hee is God. Secondly because hee is as it were the channell and bason, touching his humanity, into which all graces in all perfection haue beene powred▪ I mean, out of his diuinity and Godhead, into his hu­manity & manhood: to the end that all of vs might draw from thence euery one his measure, Ioh. 1.16. and 1. Cor. 12.11. not that he hath the lesse for al this, or that he hath one part, & we an other, but that his plenteousnesse and aboundance ouer­floweth vpon vs, without diminishing of any whit thereof in him.

3 It remaineth we speake of his office of mediatorshippe, whereupon we ought generally to note, that the sonne of god beeing come in fleshe, to purchase this spouse by the blood of himselfe, he is so iealous of her, that he cā neuer be brought to quit any one point of this amity and loue of his to an other, nay he hath often taken her againe vnto him, howe lewdly soeuer shee had behaued her selfe, Ierem. 3.1. The better to vnderstand this, and that in the quality of his mediatorship, and of that which hee hath doone for his spouse, he hath no companion, we wil, as the author of the epistle to the Hebrues doth▪ referre the whole vnto three points, namely to his dignity Royall, his state Propheticall, & his Priesthood: in respect of which three points wee may and ought truely to say, that hee hath, to speake properly, no companion, albeit hee hath as it were his officers and seruants, with whom in certaine pointes and after a certaine sort he serueth himselfe. In which thing many verie great and pernicious abuses are committed, as we wil by gods helpe afterwardes declare. Iesus Christ therefore is only king, not only in that he is creator and gouernour of the worlde in soueraign degree with God his father & with the holy ghost: [Page 115] but specially King of a Kingdoome, which is not of this woorlde, concerning the conscience, beeing spirituall and eternal, in such sort, that vnto him alone it appertaineth, to com­maund and to forbid, Ioh. 13.13. to iudge and to absolue, 1. Cor. 5.4. hauing the keies to open and to shut, Apocalyps 3.7. So that nei­ther hath it beene, nor is, nor maie bee lawfull at anie time for any besides, no, not for the Angels themselues, to make a Law to binde the conscience, nor to establish, in any point concerning the substance thereof, the gouernment of the Church. The reason hereof is most iust, and most euident. Most iust, because sith this gouernment surpasseth the order it selfe and nature of this woorlde, there is none capable thereof but he which is true God, and together also man en­dewed with a wisedome and power surpassing euen that of the Angels. Most euident also, because that if it bee forbid­den to adde to, or diminish anie thing from the commaundementes of this Lawe-giuer, Deutr. 4.2. and 12.32. much more is it inhibited to make newe ordinances. And therefore it is saide by Esay, Who required these things at your handes? Esay. 1.12. And al the commaundementes of man, in the matter of this spirituall kingdome are once for all declared to bee nullities, Esay 29.13. Coloss. 2.8. and 22. and 1. Cor. 7.23. As touching this point therefore let this stand for a sure ground and agreed vpon, that Iesus Christ hath no companion in what sort soeuer in this kingdome, and that he alone in this respect is King and Lorde of the vniuersall Church, euen vn­to the ends of the world & for euer. Psal. 2.8. and 110. as it also be­houed the writing set ouer his head on the Crosse should bear, Pilate not knowing what he did, how euer the Iewes were angry with it.

4 Let vs come now to the 2. point which we called his state & office of being a Prophet, taking this appellation not strictly as being giuen to certaine personages to prophecy & foretell such things as should come to passe touching our Lorde Iesus Christ, & the particular application of the threats & promises of the law (such as were the 15. Prophets whose writings we [Page 116] haue, & many others mentioned in the holy scriptures) but ta­king this word of prophet generally, for a declarer of the wil of god touching our saluation, in which sense Iesus Christ is cal­led the Prophet whom we must heare vnder paine of extermination, Deut. 18.15. as the same is expounded, Act. 3.22. Ioh. 1.18. I say then that as Iesus Christ alone is properly the foundation of the Church, 1. Cor. 3.11. And by the Lord himselfe, Esay. 28.16. as it is also in him alone, in whom the church was elected before the foundatiō of the world, Ephe, 1.4. so also it is he alone which hath beene ordained from euerlasting by the father to declare his wil vnto mē. And that this is so, behold S. Paul who witnesseth in expresse termes, that it was he which guided the people in the desart, 1 Cor. 10.9. as also it was he whose glory Esay saw, Ioh. 1.41. In a word S. Peter speaking of the time it selfe of Noe, saith that it was he that came then in spirit & preached to the vn­beleeuers of that time, 1. Pet. 3.19. finally it is hee which came in flesh, to manifest the wil of the father, & to make the world altogi­ther inexcusable, Ioh. 15.22. & 18.37. yea so far as to bee called the minister of the circūcisiō, Rom. 15.8. that is to say of the Iews.

5 Let vs come vnto the state of his priesthood, which con­sisteth in two points, namely in the expiation of our sins, & in his intercession for vs towards God his father. As touching this ex­piation, we must first of al consider that this word importeth a ful & entire paiment of al which is due vnto god, to the end he be altogether appeased & satisfied. Secondly that, that which is due is death according to the sentence giuen by God, Gen. 2.17. Rom 5.12. and 6.23. vnderstanding by this worde Death, not only the separation of the body and of the soule, whence there foloweth in vs the putrefectiō of the body in the graue, Gen. 3.19. but also that which is called the second death, which is the more then terrible & frightful fire & maledictiō of god, reuenging with all perpetuity sin in the body and in the soule of the sinner, the which horrible estate is eternal & euerlasting in the Diuell and all the damned. Thirdly we must consider in this matter, that the question is not of paying for one sinner, but for all sinners: nor for a certaine number of [Page 117] sinnes, but for all sinnes, none excepted; I meane of al the e­lect of God which euer haue beene, or which are, or which shall be to the end and consummation of the world. Fourthly we are expresly to note, that it was necessary that this paiment should bee offered by one who in respect of himselfe was no waie bound to this malediction, but should be a pledge and su­ertie for al others, as our Lord Iesus Christ is called, Heb. 7.22. The reason is, because that if he had been culpable in his owne person, he had been a sinner, and consequentlie nothing could haue proceeded from him, nor been receiued comming from him, which had not been vncleane & defiled, & therefore had not appeased, but alwaies augmented and sharpened the anger of God, which thing was figured in the Lawe, by forbidding to offer anie thing leauened vnto God: Leuit. 2.11. as the Apostle declareth the same: 1. Cor. 5.8. as also by forbid­ding of them which were vncleane to enter into the house of God: Psal. 26.6. And farther because together with the paiment due vnto vs by reason of our vnrighteousnesse, it behoued, to make vs worthie of eternall life, according to the agreement of God with vs, Deut. 30.19. Mat. 19.17. that this reconciliator and priest, should be man entirely pure, without spot or blot in him whatsoeuer. Now all men are borne in sinne, Psal. 51.5. as wit­nesseth the effect of sinne, which is death, whereunto wee are all of vs subiect: Hebr. 9.27. yea without excepting the smal­lest infantes, which haue notwithstanding committed no man­ner of actual sinne: Rom. 5.14. There is none then but one alone Iesus Christ man, to whom this right of eternall life, according to the couenant of the Law, doth properlie appertaine: seeing that in him alone among the sonnes of men, there is found this perfect purity of the humane nature which the Lawe both re­quireth and presupposeth, in commanding a perfect loue of God and our neighbour, beeing conceiued and borne man of a virgin by the sole and only operation of the holy Ghost, Luk. 1.35. and not as al other men without exception, of whom it is said that that which is borne of flesh is flesh: Ioh. 3 6. but without sinne, 2. Cor. 5.21. and which more is besides this natural integritie [Page 118] in which there is not the least point of imperfection, it is he a­lone which hath accomplished the whole Law in al perfecti­on, hauing obeyed God his father, as touching the first com­mandement vnto death, yea the death of the crosse: Phil. 2.8. and touching the loue of neighbour, hauing giuen his owne life euen for his enemies, which is more thē to loue his neighbor as himselfe: Ioh. 10.11. and Rom. 5.8. Whence it followeth that according vnto the couenāt of the Law promising life eternal vnto him which shal entirely obserue it, cursing him which shall faile in one point thereof, Gal. 3.10. Iesus Christ alone hath me­rited for all such as beleeue, eternal felicitie, which Priest was altogether necessarie for vs, for the auoiding of death and ob­taining of life: Heb. 7.26. In this then more then in the rest, whereof wee before spake, hee hath no companion. It remai­neth to consider of the second point of his priesthoode, name­lie, his intercession towardes God his Father for vs, which con­sisteth in two poyntes. The first is the force and vertue of the death of him comming betweene God and vs: for if the ex­piation and purging of our sinnes goe not before, we can­not be but reiected of him, who hath no fellowship or com­munication with darcknesse. The second point consisteth in this, that as all our prayers ought to bee made in his name, that is to saie, desiring to bee heard for the loue of him, in whome alone the father is well pleased, so doth hee appeare as our elder brother before his father, not after the manner of men, who fal on their knees when they desire anie thing of an earthlie Prince, and bring their supplication in their hands: but as it were representing of vs in his owne person, and san­ctifying our prayers, for which cause hee is called our Aduo­cate: 1. Iohn. 2.1. and Hebr. 7.25. And we must take diligent heede in this matter, how we measure his intercession such as it is now in the Heauens, hauing nowe after his victorie a name which is aboue euerie name: Philip. 2.9. with all power in Heauen and in earth: Matth. 28.18. with that which wee reade of his prayers in the daies of his infirmitie. For then not one­lie to shewe vs an example, but also because to ouercome [Page 119] his enimies & ours, and not to yeelde vnder the burden of the paine due vnto our sinnes, which were imputed vnto him, as vnto our pleadge and suertie, it behooued indeede that hee should bee borne vppe and sustained by the diuine vertue and power, which though hee had in himselfe in as much as hee is God coeternal and coessential, he attributeth notwithstanding & demandeth it altogether of the person of the father, hauing re­spect vnto the office of his Mediatorship, so as he is suppliant & that with teares, yea as it were altogether troubled and affrigh­ted, both for himselfe: Ioh. 12.27. Mat. 26.39. Heb. 5.7. and also for vs, as it is in special shewed vs throughout the whole Chap­ter, Ioh. 17. and elsewhere. But now that hee hath ledde captiui­tie captiue: Ephes. 4.8. being sate at the right hand of the father crowned with glory and honor: Heb. 2.9. it is true indeede, that hee yet suffereth, as we may so say, in his members: Act. 9.4. and Col. 1.24. as he will charge the wicked therewith at the latter daie: Mat. 25.45. It is verie true also, that hee hath yet compassion of those which are his: Heb. 4.15. But al this must bee vnderstoode of a celestial fashiō & maner altogether vnknown vnto vs, without imagining an intercession by praiers agreeable vnto the state of this life▪ according vnto which maner Iesus Christ himselfe saith that being receiued vp into heauen, he wil not pray vnto the father. I mean so, as before our reconciliation made & per­fected, & before the glorification of our mediator: not that the effect of his sacrifice once made doth not alwaies come be­tween god & vs, & that the father should not be called vpon in the name of this mediator, in whō alone our praiers are accep­table vnto him. Now by all this it appeareth that Iesus Christ touching his priesthood hath no more a companiō, then in re­spect of his state roial, & state prophetical, wherof the Apostle hath giuen the resolution in expresse terms, saying that there is but one mediator between god & man, the mā Iesus christ, 1. Tim. 2.5.

6 Such thē is the verity of god, neither is ther any other foū ­dation of our hope. But better yet to vnderstād this matter be­ing so necessary, we must mark 2. certain points which seeme to cōtrary it, to the end that this being finally cleared & made [Page 120] plaine, wee maie the better know and vnderstand what these companions are of whom the Church here complaineth, and who are the true destroiers of it. First of al therefore vnto al this aboue said may bee opposed that which is written touching this verie matter, and by the selfe same allegory, Psalm 45.7. where it is said that this king is perfumed aboue al his fellow compa­nions named by the selfe same name, which Salomon in this place vseth, as also in this verie book, Chap. 8.13. Touching the first of these two places, it is not in the worser part or sense, as in this place which we now handle, it is, but in very good part, that mention is made of fellowes and companions of Iesus Christ, being verie clearly and plainly declared vnto vs, in what sense Iesus Christ hath fellowes and companions, Heb. 2.11.14. to witte, in this respect, that hauing taken vpon him our nature (howbeit without sinne) hee hath made vs his brethren. But notwithstanding, saith the Psalmist, perfumed aboue his fel­lowes, and not like to like. He calleth vs his brethren, but he is the elder, Rom. 8.29. and so consequently lord of the house, Gen. 27.39. he is the onelie natural sonne of God, in asmuch as the humanity subsisteth in the person of the onlie sonne coeternal with God, and we are sonnes in him by adoption, Ioh. 1.12. he is on­lie in his degree the heire and vniuersall Lorde of all these thinges: Heb. 1.2. and notwithstanding by grace he wil make vs coheirs in this glorie with himselfe, without clipping or rebating any thing thereof in himselfe, Ioh. 17.22. and Rom. 8.17. Nowe as touching the second place drawen out of this booke, Chap. 8.13. it is not there spoken of men as companions of Iesus christ, but because all the faithfull are vnited and ioyned together by vnity of faith and of hope, Ephes. 4.4. and by the bond of charitie, Act. 4.32. as shal be spoken in his dew place. A man might al­so alleadge that he called his Disciples frinds, and not, saith he, his seruants. But this is in a certain respect namelie, as himselfe expoundeth it, because he would in familiar sort declare vnto them the whole secrets of the Gospel, Ioh 15.15. keeping notwith­standing vnto himselfe the title of lord of the house, as pertaining onelie vnto himselfe, Ioh. 13.13. and Heb. 3.6. There is greater [Page 121] difficultie touching the soueraigne royalty which we attributed to the sole person of Iesus Christ, whereas it is said that hee hath made vs kings, Apoc. 5.10. that we are a royall priesthood, 1. Pet. 2.9. or a priestly kingdome, Exod. 9.6. that a crowne is prepared for vs in heauen: 2. Tim. 4.8. & which is more then al this, wher­as it is said, I appoint vnto you a kingdome as my father hath appointed & disposed it vnto me: Lu. 22.29. but god forbid we should vnderstand these things as if this monarchy of Christs were diuided or parted for al this: for contrariwise, there is no other thing meant by this royal dignity of ours, then first, the vertue & power of the holy ghost in vs to ouercome the diuel, the flesh, the world, & our selues: & secondly the participation of eternal glory. And as touching the Apostles of whō it is said, that as the father hath agreed with him of a kingdome, so hee disposeth it & couenanteth it with thē, & that they shall sit vpon thrones & iudge the twelue tribes of Israel: this is spoken in respect of this, that they haue a measure of spirit frō him, & particular autority to found the christiā church, according to that which is written, Apoc. 21.14. But S. Paul expoundeth in what sense this is to be taken and vnderstood, 1. Cor. 3.10. namelie in as­much as the Apostles were as it were the hand of God, laying the foundation of the Church which is but one, to witte, Iesus Christ. In respect of which doctrine, and not that this authori­ty appertaineth to anie saue vnto Iesus Christ alone the onely sonne of God adored by the Angels themselues: Heb. 2.6. it is said of al the true faithful beleeuers, that in the latter day they shall iudge the Angels, that is, the Diuel and his Angels, 1. Cor. 6.2. & shal sit on his right hand, Psal. 45.9. and Ephes. 2.6. A man might also alleadge touching this power and authority of making Lawes to bind the conscience, & of the spiritual gouernment, that it is said, that the Law was giuen and deliuered by the An­gels: Gal. 3.19. and by Moses: Ioh. 1.17. and Act. 7.38. But this difficulty or obiection is easily answered both by that formall text where it is said that Iesus Christ is the onely Law-giuer: Iam. 4.12. as also by that which is written of the autority of the Angels, & that which Moses & other faithfull seruaunts of the [Page 122] Lord haue alwaies done and practised. It is therefore said tou­ching the Angels, that they are not masters, but ministring spi­rits: Psal. 103.21. Heb. 1.14. And as touching Moses it was at the request of the people, that hee was not a Law-giuer, but a messenger to referre and report what was giuen him in com­maundement without adding to, or diminishing of any thing from it, Exod. 20.19. and Deut. 4. As himself also sheweth how carefull he was in taking heede of doing anie thing at al vpon his owne head, in that himselfe would set downe no Law con­cerning the punishment of blasphemers, and touching those which brake and violated the sabboth, but made his recourse for these causes vnto the Lord, Leuit. 24.11. and Numb. 15.34. although the question was but of a ciuill punishment: so far it is that Moses or Aaron would take vpon them to make anie rules for the seruice of God, or impose a Law on the conscien­ces of the people, contrarie to that commaundement which Moses had of doing and making all thinges according to the model and patterne of that which he had seene in the moun­taine, Exod. 25.40. And therefore vnder Dauid also and Salo­mon the whole state of the Temple was set vp and perfected, not by the aduise of man, but according vnto propheticall reuelations, 2. Chron. 22.11. But yet a man might hereupon re­plie, that one of the principallest rights of regalitie and royal­tie is to shewe mercie and to pardon. Now the power of the keyes of the kingdome of heauen, which consisteth in binding and loosing, that is to say in condemning and absoluing of sin, was in the person of Saint Peter & the other eleuen Apostles giuen vnto the Church, Mat. 16.19. & Ioh. 20.23. But where­as it is said elsewhere, that it pertaineth vnto God alone to remit sinnes, Mar. 2.7. it is easie to be vnderstoode, that there is a great difference first betweene making of Lawes and publishing or applying of them: and secondly betweene power to execute absolutely, and a commission limited and bounded. Therefore I saie touching the spirituall kingdome concerning the con­science & saluation or damnation, that this power pertaineth to one onely God in the person of his sonne, whom hee hath [Page 123] from all time established and ordained head of this Empire. And as touching the execution of his Lawes according to the exigence of cases, hee hath set vp and established his holy mi­nisterie in his Church, with a commission limited, that is to say with a charge to iudge according vnto the tenor of his Laws, and as it were representing the chiefe Lord, and Lawe-giuer, and not otherwise vnder paine of nullity of their sentence: o­therwise we must saie that Iesus Christ was iustly condemned and excommunicated with his Disciples, Ioh. 9.22. and 16.2. insteede of that which the Lord himselfe said of them, let them alone, they are blind, leaders of the blind. And indeede Saint Paul speaking in generall of his whole preaching, calleth it the counsaile of God, Act. 20.27. And to the ende that no man should extend and stretch this to any inward and internall re­uelation without the Scripture, that which I ordaine, saith he, (speaking of the institution of the holy Supper) that haue I re­ceiued of the Lord: and speaking of being vnmarried hee prote­steth that he wil not tie and intangle their consciences: as also Saint Peter admonisheth al pastors to take heede how they v­surpe a lordlines ouer their flocks, which he calleth the portion or the heritage of the Lord, 1. Pet. 5.3. And therefore these words of Saint Paul, 1. Cor. 7.12. But to the rest I speake and not the Lord, speaking of mariages contracted with an vnbeleeuing partie, ought not so to bee vnderstoode as if the Apostle tooke vpon him to commaund anie thing of his owne head & priuate au­thority, but he vseth this maner of speach to distinguish that, for which he had the expresse and registred word of God, from that which was not in plaine termes expressed, but correspon­dent notwithstanding and agreeing with that which was written: beeing a thing impossible that the Lawes could con­taine euerie particular case which might happily fal out, as we haue at large declared and expounded the same in hand­ling of that Epistle.

7 Finallie there are which alleadge the authoritie which the Church had in the time of the Apostles to make ecclesia­stical Lawes and ordinances, and ring out as loud as they can [Page 124] this word of Apostolical traditions, Act. 15.28. and 16.4. 1. Cor. 11.2. and. 34. whereof they produce diuerse examples scatte­red and sowen heere and there throughout Saint Paules Epi­pistles, as of the vaile of weomen, of the order of speaking and vttering the word of God in the assemblie, of collections and gatherings for the poore, and of almes. This matter would re­quire whole sermons, as we haue also often occasion to speak thereof. But for this present, this may thus bee aunswered in a word. It is then another thing to make lawes to tie mens con­sciences, to say, looke yee, this is good and pleasing vnto God, this he commaundeth you to doe or beleeue: or contrariwise to say, looke yee, this hath God forbidden, and this you may not doe or beleeue. And againe, see, these be the vocations and charges by which the sonne of God wil haue his Church to be ruled and gouerned: this I say is farre another thing, then to haue a respect vnto that which is requisite for the vse and practise aswell of the doctrine as also of the discipline which God the alone and onelie Law-giuer hath ordained: requisite I saie according vnto the time, persons, and place: which bee­ing subiect to infinit varieties, yea sometimes contrarieties, the Lord vnder the new couenant hath not made, & as I may so saie, could not make certaine special & perpetual ordinaun­ces, seeing this policie is accidentall, and not of the substaunce neither of doctrine nor of discipline. And therefore in respect of this point, hee was content to giue a generall commaunde­ment, that whatsoeuer he ordained should be executed orderly and modestly in his house which the church, 1. Cor. 14.40. Yee see then the boundes which he is content to prescribe vs. And that this is so, we see how these ordinaunces themselues of the Apostles which wee haue aboue specified vanished awaie by little and little, the times being chaunged, and the causes why they were made ceasing to be: which would not haue been if they had concerned the substance of discipline and doctrine, which are perpetual and inuiolablie to bee obserued vnto the end & consummation of the world. Contrariwise the Scribes and Pharisees not contenting themselues that they were pla­ced [Page 125] in Moses chaire, that is to say to declare the doctrine and discipline taught by the ministery of Moses (in which case the people were to doe that which they taught, and not to follow their wicked life) would needes medle with making of Lawes to tie the consciences of men, and so to adde somwhat of their owne vnto the seruice of God established by his Lawe, where it is saide that the Lorde had rather scandalize and offend them, then subiect his Disciples vnto them, Mar. 7.6. shewing that he held not or accounted the vsage of such traditions for a thing indifferent, but calleth them the abolishing and taking away of the commandements and ordinances of God, Mar. 7.13. and a lea­uen which he commaundeth vs to take heede of, Mat. 16.12. Now I thought good expreslie to specifie in this matter the time of the new couenant, because that vnder the old, the Church be­ing enclosed within the limites of one people, of one country, of one holy place, and for a time onely, the Lord declared and set downe not onely the doctrine which he would haue to be taught, both of the seruice and gouernment of his house: but also specified and particularized those ordinances according to the times, places, and persons, which he would haue to bee inuiolablie obserued, without changing, adding, or diminishing anie thing in thē at al, Deu. 4.2. Esai. 1.12. & 29.13. But vnder the new couenant which hee contracted with all people and nations, and for so long time as the world should endure, it was neces­sarie, hee should leaue it in the liberty of the Churches to ap­point and establish whatsoeuer in special and particular con­cerneth the vse and practise of the doctrine and discipline as touching order and edification according to the variety and difference of circumstances. And thus far of the soueraintie of of him which hath written in his thigh, The King of Kings and Lord of Lords, Apoc. 19.16. We will defer the rest which remai­neth farther to be spoken, vnto our next sermon: in the meane time let vs pray vnto the Lord that it wil please him to giue vs the grace wel to vnderstād this holy doctrine, so necessary for these times we now liue in, to discerne his true Churches from those false maskes thereof which present themselues to vs on [Page 126] euerie side, to the end that hauing found it, wee may continue firme and constant in the true doctrine of saluation, vntill the enioying of the full coniunction of the members and the head together in the kingdom euerlasting. And because that on the contraryside we haue beene hitherto and yet are so slothfull in this behalfe, and so vnthankful, we will humble our selues be­fore the face of our good God and Father, to desire his grace and mercie as followeth.

Almighty God &c.

[Page 127] WEE haue spoken at large before of the regalitie of Iesus Christ, wherein wee haue shewed & declared that hee hath no companion. The like may be said of his estate Prophetical, which appertai­neth vnto him, not onely in respect of the time that he spake in person, but in al times since the creatiō of the world. And this is it which Saint Iohn writeth Ioh. 1.18. namely, That none hath seene the father at any time, but the only sonne which is in the bosome of the father hath reueiled him. It is hee therefore to whom properly from all times this dig­nity appertaineth: & as for others which are called Prophets, Apostles, Pastors and Doctors, this is attributed vnto them in as much as the sonne hath serued himselfe with their ministe­rie, and yet doth serue, and shall vse them euen vnto the ende of the worlde for his heraultes and ambassadours: not for any need he euer had of them, as those who haue a charge among men, cannot bee euery where, nor doe or speake euery thing in person: but to accommodate and apply himselfe to the in­firmity and weaknes of men, by teaching them by men limi­ted notwithstanding with certaine conditions. For first vntil Moses time the Patriarches could not teach or set downe any thing, besides that, which was reuealed vnto them by God, as wee see it put in practise by Abraham a Prophet in his owne fa­mily, Gen. 18.19. and 20.7. Besides that the doctrine recei­ued by the Patriarches from God, was kept and continued, as appeareth not only by the priesthoode of Melchisedech, Gen. 14.18. and 25.22. but also by this, that it was not yet vtterly abolished among the Cananites themselues, Gen. 20.3. After­wardes when it pleased God to rule and gouerne his people issued and discended from Abraham, Moses was chosen, not only to receiue from God after an extraordinary manner, the whole rule and order of the church, but also to put it in wri­ting, but in euery point, according vnto that which the Lord appearing vnto him first in the mount, and afterward in the [Page 128] tabernacle, commaunded him to say, to doe and to write, without adding thereto, or clipping therefrom, any thing at all, for which cause he was called A faithfull seruant in the house of God, Heb. 3.5. or without being after lawfull to any man li­uing To take away or adde vnto it any thing whatsoeuer, Deu. 12.32. In such wise did the true Prophets order and gouerne them­selues vnto the time of Iohn Baptist, hauing done nothing els but expound or apply the blessings or iudgements of God, ac­cording to those speciall reuelations they receiued from God in that behalfe. After this time came this great sonne of God, who as chiefe maister and Lorde in his fathers house, brought an end vnto all those shadowes of which himselfe was the bo­dy and substance. Coloss. 2.17. and as of full and plenarie autority, Math. 7.29. hath fully taught the will of God his father tou­ching the saluation of mankinde first in his own person, Heb. 1.1. Ioh. 15.15. afterwards by his Apostles whom hee appointed founders and builders of his house, as wel in doctrine as in the esta­blishment and order of the same, but according to that which they learned of their master, as their commissiō was limited: Mat. 28.20. being fully instructed by an extraordinary measure of the holy Ghost: which they also most diligently obserued, Act. 20.27. & 1. Cor. 11.23. not beeing lawfull to the Angels them­selues, to teach or ordaine any thing aboue & besides the do­ctrine of the gospel anoūced & preached by the Apostles, Gal. 1.8. Finally after the Apostles, succeeded pastors & doctors not to found any thing anew, but to build good & solide instructi­ons, exhortations, consolations, reprehensions vpon the foun­dation of the Apostles. 1. Cor. 3.10. and Ephes. 4.11. & 2. Tim. 3.16. Secondly we are to note that al workmen as wel before as after the cōming of the master woorkman, had only charge of the work, touching that which might be outwardly doone, causing the word which was committed vnto thē, to sound in the ears of the hearers, & presēting & 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 [Page 129] 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 auctori [...]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 & satisfactiō 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 saluatiō 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 [Page 130] 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. [Page 131] 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 Christ, that is to say, one Sauiour, Act. 4.12. who hath alone [Page 132] satisfied for our sinnes, Ioh. 1.29. and by whose obedience we are made iust, Rom. 5.19. The Apostle therefore meaneth not in the per­son of Timothie to sette the Pastors in the place and roome of Christ: God forbid; seeing himselfe declareth that he is not therfore iustified before God, though he know nothing by himselfe, but hath perfourmed his charge irreprehensible, 1. Cor. 4.4. but he speaketh so in respect of the office & duty of pastors which is to preach and announce the secrets of God: 1. Cor. 4.1. that is to saie the word of reconciliation, 2. Cor. 5.19. and 20. which is the Gospell, for the saluation of al them which beleeue, Rom. 1.16. But they are of all others marueilous impudent, who to maintaine their Idolatrie or rather impiety, alleadge that which the A­postle saith of himselfe, Coloss. 1.24. namelie, that he fulfilleth the surplussage of the afflictions of Christ in his flesh, for his bodie which is the Church, as though he were not alone omnisufficient to blot and put forth our sinnes, (a blasphemy most execrable) where­as the Apostle by these woordes meant to say no other thing, but that in the afflictions and sufferinges of the Saintes, Iesus Christ, as a man would saie, suffereth in their persons, because he accounteth himself as it were wounded in them, according vnto that which he said vnto the same Apostle, wherefore perse­cutest thou mee, Act. 9.4. which thing returneth vnto the great comfort and edifieng of the whole Church greatly edified by the happie ende and issue of them, Phil. 1.12. and 2. Cor. 1.4. and 2. Tim. 2.10.

7 Now foloweth the poynt of intercessiō, in which we haue saide that Iesus Christ hath no more a companion, then in the redemption. Against this some oppose the mutuall praiers of the Sayntes, praying vnto God dayly one for an other, yea for their very enemies. The answer is easie, that notwithstanding the faithfull for all this are not therefore intercessors in any su­perior degree betwixt God and them, for whom they praie: but ioyne equally together their mutuall praiers, which are al of them referred vnto this only intercessour betweene God and men, on whose alone intercession in all and through all dependeth the whole vertue of their praiers, whether they [Page 133] pray for an other or for themselues.

8 These things being well considered and wayed as they deserue to bee, shewe vs most euidently and to the eye, who they are whom the spouse in this place calleth her husbandes companions, whose companie, and that worthily shee liketh not, namely those who attribute vnto themselues, that which is properly belonging vnto the Bridegroome, as if some inui­ted by the Bridegroome to beare him companie at the time of his fiances or espousails, in steede of contenting themselues to beare him company & do him curtesie As friends to reioyce with him, Ioh. 3 29. should play him so lewd a pranke as to go about to be master of the spouse, & to chalenge her vnto themselues, as Samsons companions serued him, Iud. 15.2. And who are those? Mary first of al those who take vpon them to make new com­mandements for the church to bind the consciences of mē contra­ry to that which S. Peter expresly forbiddeth, 1. Pet. 5.3. against the expresse commission deliuered vnto the Apostles, Mat, 28.20. against the expresse exāple of S. Paul, 1. Cor. 7.35. & there­fore worthy in lieu of being obeyed to be held accursed and had in execration, by the ordinance of God, Deut. 18.20. & Gal. 1.8. though they should be the Angels of heauen themselues.

9 As much is to be said of them who haue been so bold & presumptuous as to forge newe vocations and charges in the church of God, which they afterwards transfigured and chan­ged into dignities, and finally into a tyrannie truly Satanicall, that is to say aduerse, contrarie and opposite directly vnto the royalty and regality of Iesus Christ, altogether following that which was expresly foretold by Saint Iohn in the Apocalypse of the Image drawne and mouled on the pattern of the beast, which was the Romane empire, which was finally ruined and dissipated, as it is at this daie, according vnto the prophecie of Saint Paul, 2. Thess. 2.7. wherein Satan hath vsed a marueilous sleight in seruing his owne turne by abusing many good and holy personages, and those very learned otherwise, but not sufficient attentiue to marke and consider how men abused the names of vocations established by the sonne of God, to [Page 134] turne them notwithstanding and to ouerthrow them: in such wise that by litle and litle he attained vnto the end he desired, hauing set vp insteed of that goodly estate of the Church esta­blished in his perfection by the ministerie of the Apostles this falle hierarchie, as they call it. Such are the reuerend names of Bishop, Pastor, Elder or Ancient, Doctor & Deacon, * which they afterwards by litle and litle diuided into many other de­grees, * to hatch at the length an Oecumenicall Bishop, that is to say, a Bishop of the vniuersal worlde, to which for a full measure of all this disorder haue beene added the most reue­rent Seigneurs the Cardinals.

10 As for the ancients and Elders they are become * Peni­tentiaries, * Proctors in the court ecclesiasticall, Dataries, Bul­lists, Copistes, &c.* & to make vp & perfect this ruine, ordina­ry Creators and Sacrificers of a Iesus Christ of dowe, and all for what wil you giue me, and for ready mony.

11 As for Deacons, receiuers and gouernors of the church-almes and goods according to the order and practise of the A­postles, to speake in a worde, this is the state and calling of all this whole Hierarchy, if to be a Deacon, and Church-robber as Iudas, bee all one. But the name only being left to serue for a part of the Masquerada of an high masse, it was requisite that Subdeacons should bee added, to mock the poore seelie sheep comming to offering.

12 As for Doctors, it may bee saide in a woorde, that the Lorde of his great mercie hath not permitted, that that which is as it were the nurcerie of the Church, I meane schooles of good learning, should in such wise bee vtterlie abolished & taken awaie, as the other parts of that which God would haue established in his Church. But contrariwise it hath pleased him to stir vp in sundry ages, Emperours and Kings, who haue had a care of founding & erecting of them through a worthy & laudable instinct and purpose, and which a man may say to haue beene and yet to bee the meane that God hath vsed to preserue and maintaine the societie of man, for the study and knowledge of liberall artes and sciences. But touching the [Page 135] principal part of this so great a benefit, which is the schoole of diuinitie, this is there where Satan hath serued his turne with suger to turn it into most bitter and deadly poyson: hauing ba­nished out of the schoole of diuinity that which was the only subiect thereof, I meane the reading and expounding of the text of holy Scripture, to thrust thereinto an abominable con­fusion of dreaming sophistications, some as vaine as curious, others absurde, others full of impiety: in such sort, that to be a Doctor in such a thing, is no more but to bee farther off from pure and sound doctrine, as the Apostle so diligently warneth vs, 1. Tim. 1.4. and 4.7. while Satan goeth forward in the vtter ouerthrowe of all their Clergy hauing transformed them into shoppes & brothels of Sodomitry and instrumentes vnto al sa­crilege and simony.

13 Finally to ende and perfect the mysterie of iniquity, the great Bishop hath parted the spoile with Kinges and Princes, whom he hath enchanted and bewitched in abolishing vtter­lie the Lawful order of ecclesiastical elections and vocations. And thus ye see vnto what good passe the Church of the Lord hath bin brought by them, who of seruantes haue made them­selues trayterous companions, called no better then theeues by the Lord, Mat. 21.13. If anie man saie that the Bridegrome, of whom mention is here made, spake not of thē which came so long after: I answere that the spirit of prophecy in this place doth not onelie lead vs farther then vnto the time of Salomon, but that a long time agoe, after the time of Iosua, as the histo­rie of the Iudges doth plainely witnesse, horrible corruptions were already entred in among the people of god, which draue as it were this spouse out of her vineyard and possession. As for the rest, this woord of Companion seemeth ouer gentle in this matter, the question beeing here not in this which wee before said of taking vnto a mans self some part of that which is pro­perly belonging vnto the Bridegroome, an outragious crime notwithstanding of treason, but (that which is much worse & the capital poynt of this crime) is the taking to a mans self the person of this Bridegroome, and to put him foorth to possesse [Page 136] and occupie his place, and in the place of this chast spouse, to substitute this abominable strumpet, which doth yet to this daie seduce and bewitch the kings and princes of the earth by the cup of her abominations: and that with extreme impuden­cie and shamelesnesse, in indeuoring to make men to beleeue that by such inuentions he is honoured, from whom they hale and pul with al the maine and might they haue both the scep­tor and the crowne.

14 In such sort deale they with the Propheticall dignitie of our Lorde Iesus Christ, calling their owne dreames and inuen­tions, inspirations of the holy ghost: as if that which hath bin declared by the Prophets and Apostles, touching our saluati­on, were not sufficient, or might happily be in some point cor­rected and amenced. In a woord when they are come so farre as to say, write & maintaine, that they, calling themselues the Church, cannot erie in doctrine, that their Pope cannot be de­ceiued, and that no man liuing may say vnto the Pope though he should lead whole troupes of soules vnto hell, sir what doe you? & when hereupon they cut and clip the doctrine of God as pleaseth them, is not this to ouerturne from the top to the bottome the Propheticall authoritie of the sonne of God, as much as in them lieth?

15 As litle haue they left the Priesthoode of Iesus Christ whole and vntouched, hauing added & annexed vnto his ex­piation and satisfaction for our sinnes whatsoeuer came into their own brainsicke fancy, as holy water chrisme, oyle, waxe, spettle, beades, pilgrimages, & other such bables they could thinke vpon or deuise. Briefely hauing gone so far as to forge a reall and substantiall oblation of Iesus Christ by the handes of their Priests, for a satisfaction for the sinnes of the quicke, & the dead, adding thereto notwithstanding the merits both of the liuing who are yet in the way, and of the dead comprised in their Letanies and Processions, vnto whom they haue attri­buted such store of merites, that there yet remaine an infinite number of them to be sold and distributed for ready mony to all such as haue need of them: things so strange and abomina­ble [Page 137] that it is marueilous how there is yet found any so very a beast as to giue credit vnto them, and anie so shamelesse im­pudent, that hee will maintaine and defende such abominati­on.

16 Now what shal we say of the Intercession of Iesus Christ, vnto whom they haue added thousands of cōpanions, though they place them in somewhat a lower and inferiour degree? For they forge euery day new patrones and Intercessours, gi­uing to euery one of them his state and charge of this or that. Nay they haue doone this dishonor vnto the most blessed and holy Virgin Mary, as insteede that her selfe calleth her selfe the Handmaiden of the Lorde, to call her and cause her to bee wor­shipped as Queene of heauen, our hope, our mercifull Aduocate, yea so farre as to bid her to commaund her sonne by the right and auctoritie of a mother: and all this with such vnbrideled boldnesse and desperate presumption, that they terme this ho­noring of God in his Saintes: not perceiuing that euery prayer made vnto them who are out of this worlde placeth them in the roome of God in attributing vnto them of necessity that which is proper vnto God, to wit the knowledge of our hartes and whatsoeuer wee say or doe here belowe, which to doe is intolerable impietie: besides that not contenting themselues with Iesus Christ alone for their intercessour, it must needs be that either they doubt of his power or of his will towardes vs, which incredulitie being directly opposed vnto faith (without which nothing can please God, naie whatsoeuer is without faith is sinne, Heb. 11.6. Rom. 14.23.) cannot but make all such prayers vnprofitable, though there were no other fault in thē, Iam. 1.6. In a word whosoeuer shall compare the auncient cu­stomes of Paynims with these deuotions of the Church which calleth it selfe at this daie Catholique, shall finde from point to point no other difference betweene these two, saue onely the names, onely that these who haue so abused the seely worlde & so nusled it in their superstitions, calling darcknesse light: in falsifieng the light of the Scripture, are a great deale more in­excusable then the poore Paynims, hauing abused nothing [Page 138] but the remnant of their natural light, as the Apostle speaketh of them, Act. 14 16. and Rom. 1.21.

17 And thus you see who these companions are of whom this poore spouse in this place so bitterly complaineth, desi­ring to be drawen out from among them and to bee brought vnto the true flock, distinguished herein, from them which she calleth flocks in the plurall number, because that indeed there is but one true Church and vniuersal, whereas these traiterous companions haue as many flockes as they haue sects, ac­cording vnto the saying of the Lorde, That hee which gathereth not with him, doth nothing els but scatter, Mat. 12.30.

18 And as touching these words As shee which couereth or hideth her selfe, they are expounded in diuerse sortes. For there are some which refer it to the fashion which Thamar vsed to deceiue Iuda her father in Lawe, Gen. 38.15. gathering from thence that the maner of harlots was to couer themselues: ac­cording vnto which exposition this should bee taken, as if the spouse did say, that keeping companie with such kind of peo­ple, she should be thought to be neuer a whit better then they, as it commonly commeth to passe and doth stil fall out, agree­able with the historie of the Daughters of Lot. For it fareth with them who ouer familiarly and ouer long time haunt the companie of the wicked and peruerse, as with them who dwel among colliers and come too neare them, according vnto the lesson which the Apostle teacheth vs, 1. Cor. 15.33. And this is the cause why the Lord vnder the Law was so careful to seuer his people in euerie respect, yea as touching their verie attire and apparel, from al other profane nations. We heare also the mones which Dauid maketh during his flight, Psal. 42. & 120. and elsewhere: as also the Apostle exhorteth vs to take heede with whom wee companie, 1. Cor. 5.11. And I woulde to God that many had thought better vpon this point thē they haue done, who are at this day in a most wretched and miserable estate, hauing throwen themselues wittingly and willingly into the pawes of the rauening and deuouring lyon. This is then a most holesome and necessarie doctrine, but notwithstanding such [Page 139] as hath no verie sure ground & foundation touching this ma­ner and forme of speech, being a thing vnlikely that they who prostitute their bodies, and consequently seeke nothing else but to allure men to their destruction by their beutie, as such weomen are described by this same Salomon, Prouerb. 6.25. and 7.10. should hide their faces: besides that if they should so doe, it were an harde thing to discerne an honest maried wife vayled, from an harlot. Neither meant Moses in the historie of Thamar to say, that she was therefore accounted an harlot, because shee had couered her face, but that therefore Iuda knew her not to bee his daughter in lawe, because she was at­tired like a widowe, and had couered her face: whom not­withstanding hee thought to bee an harlot, seeing her set out in that sort and sitting alone in the high way. There are others therefore which expound this woord As one which wandreth out of the waie, because it is sometimes taken in this sense, in the toung which Salomon vseth: as if the spouse saide that be­ing among such lewde companie, shee must needes bee as a poor wanderer and vagabond. But it is better to take it simply in this sense, that shee cannot bee among such wicked com­panie, but to her great sorowe and griefe, seeking for corners where to hide her head that she haue no felowship with them, or els being constrained to hide and couer her face, not to see such detestable things and to consent vnto them so much as with her countenaunce, as Dauid protesteth that hee will not haue so much as in his mouth the names of straunge Gods, Psal. 16.4. The Apostle also warning vs to take heede not only of euil, but also of euery thing that hath so much as the appearance of euill, 1. Thess. 5.22. as also Saint Peter witnesseth that Iust Lot (who notwithstanding had doone better if hee had neuer departed from Abraham, or returned againe vnto him) vexed and affli­cted from day to day his innocent soule, hearing and seeing the wicked actes and deedes of them of Sodome. God giue vs grace to make our profit of this holy doctrine necessarie for all times, but es­pecially amidst these cloudes and obscure darknesse with which wee see that Satan, with such efficacie of error, in­deuoreth [Page 140] to obscure the cleare light which God hath sent vs as it were from heauen: to the ende that they whose eies hee hath already opened, suffer not themselues to bee blinded a­gaine, and that they who are yet in darkenesse and in the sha­dow of death may receiue the gift of this light, and that con­trariwise euery toung yeelde the Lorde God his honour and glory in his true Church, by our onely mediatour our Lord Ie­sus Christ: & because we haue bin hitherto so loose in this be­halfe, so vnthankful & so forgetful, we wil demaund mercy as followeth.

Almighty God &c.

THE knowledge of the trueth beeing in all things the ready direction to fol­low the right way, and nothing being more precious then saluation which leadeth vs farther then this life, there is nothing more pernicious and pesti­lent then the obscuring and darkning of the truth touching our saluation, & by consequent, then the disguizing of the true marks of the church of God, without the which there is neither truth nor saluation. This is it which the false Pastors would gladlie make men to beleeue can neuer come to passe, to the end to drawe men vnto themselues, when it pleaseth God so to chasten and punish the contempt of his truth. Now that the marks of the Church bee not alwaies bright-shining and cleare, it is apparant and manifest not onely by the mena­ces and threats which the Lord hath made in this behalf, both by the Prophets in infinite many places, as Psal. 44. and 79, & 80. throughout, and Psal. 89.39. Esay 28.14. & else-where, as also vnder the new couenant the Lord foretold the same expresly, Mat. 24.24. and after him the Apostle, Act. 20.29. and 2. Tim. 3.12. and 2. Thess. 2.6. and 1. Ioh. 2.18. as it hath also beene confirmed by manie and sundry experiences in al times as before we haue declared. This is then the state in which the [Page 142] poore Church is proposed vnto vs to be in the verse going be­fore, not knowing in a maner on which side to turne it selfe in such an vtter confusion.

2 And therefore our duty is wel and narrowly to consider the aunswere made vnto the spouse by him himselfe, who a­lone, to speake properly, speaketh in verity & truth, seeing it is he who is truth it selfe, and who neuer forsaketh those who are his in their neede. After a preface therefore first made, to en­courage and to comfort her, calling her the fayrest among wo­men, hee aunswereth his spouse in this sense, It is true indeede that thou art a poore wandring stray, and therefore black and sunne-burnt, but yet thou leauest not for all that to be fayr and beutifull in mine eye, yea adorned with such a beuty as none besides thy selfe can vaunt and boast of. This is the verie stile which the Lord himself vseth by his Prophets, adding alwaies a consolation and comfort after his threats and iudgementes, as is expreslie spoken and in the same sense by the Prophet E­saie saying, Come my people, enter into thy chambers, and shutte the doores after thee, and hide thy selfe a little while vntil my anger bee passed ouer. Esay 26.20. the Church hauing said before vnto him in the eight verse, ô Eternal we wait for thee in the way of thy iudge­mentes. Nowe the foundation of this comfort and consolation consisteth in two pointes: both of them grounded vpon the singular mercie of God. The first is, that the Lord neuer suffe­reth the ground Articles and points of true religion to be abo­lished in his Church, though they be in diuers sorts both with­in and without disguised and bastardized: and that sometimes this truth remaine but among a few, as we see it came to passe in Israel in the time of Elias, in Iuda in the time of the captiui­ty of Babylon, in Ierusalem it selfe then when the Lord came in person. The other point is, that the Lord considereth not his Church simply according vnto his graces and blessings which shine in her, which are sometimes most darke and obscure in the eies of men, but respecteth her alwaies in the truth of his couenant, and in him in whom shee is indeede not onely with­out spot or wrinckle, Coloss. 1.22. but which is more, clothed with [Page 143] the perfect righteousnesse of the reconciler, Phil. 3.9.

3 Let vs therefore know that the church leaueth not to be a church, though the true doctrine touching certaine articles bee therein debated, yea though it bee touching the princi­pall articles by some, as the weaknesse of some, and the wic­kednesse of others is great, whereof the church of Corinth may be a witnesse in which the article of the resurrection was called by some into controuersie, and the church of the Gala­thians so shaken, that in respect of the greatest part of the members thereof, it was vtterly reuolted, as the Apostle him­selfe witnesseth, Gal. 1.6. who notwithstanding leaueth not to cal them churches of Iesus Christ which he also reformed & restored, according vnto that lessō which he taught others, Rom. 14.1. And therefore these fantasticall Catharistes and Donatistes of olde, and those of our time of the sect of the A­nabaptists, who seeke after such a church in this world as should haue no fault nor any thing amisse in it, are vtterlie to bee re­iected.

4 But it is far an other thing to dispute and make a questi­on of that which a man knoweth not, with a will and desire to learne and know it: and stubburnly to oppose a mans selfe a­gainst the truth, and finally to maintaine and authorise a do­ctrine directly contrarie vnto the articles of our faith. And thus is it at length come to passe in the Romish church at this day, which for this cause doth no more deserue the name of a church then the kingdome of the ten tribes reuolting with Ie­roboam the sonne of Nabath deserued the name of the people of God: albeit there were for a long time some of Gods elect among those reuolters, whom the Lorde according vnto his good pleasure did miraculously preserue, vntill the daie of the vtter dissipation of them, which shall befall this West Babylon in his time. And therefore we protest that in the times of our fathers there was a Church, that is to say, a number of the chil­dren of God as it were secret and shut vp, as may be proued by writinges from age to age, that there were alwaies some who opposed themselues against those superstitions and idolatries [Page 144] which by little and litle gotte the vpper hand in this Babylon, called three hundred yeares agoe by one of their owne Poets a Temple of heresie, in the which the Lorde for this suffered not that Baptism should be vtterly taken away and abolished, but not that this Sea or any affected thereunto being directlie opposed vnto the Church of God, was at any time the Church. We protest & confesse farther, that euen in our time, in which it hath pleased God to display the banner of his truth, there doe stil remaine some of the elect, buried as it were in the mid­dest of this Babylon, who in respect of the eternal purpose and counsel of God appertain at this present vnto the true church: but by little and little as it pleaseth God to drawe them out of this gulf, are actually made the members of this true Church, of which thing you to whom we speak, and our selues who are by Gods mercie come forth thereof, are good witnesses. This is then the comfort and consolation whereof mention is made in this place, and that which we must learne to answere them, who so impudently and shameleslie begin our churches, from those great personages the faithful seruants of God, raysed vp of his great mercy and grace about seuentie yeares agoe, not to build a new Church, as they falsely cal it, but to gather togi­ther the poore seelie sheepe which were strayed among the wolues, which the spouse calleth here false companions of Ie­sus Christ, as wee haue aboue expounded the same: the Bride­groome therefore passing farther, addeth If thou knowest it not, as if hee said, is it possible my spouse that thou hast vtterly for­gotten that which thou askest of me, namely where my pastu­ring place is, and where I cause my sheep to rest in the heate of the noon day? Which he speaketh not so much vnto the spouse in way of reproch or to greeue her or make her sadde, as to awaken her and to make her bethink her selfe better: as if to warne him who seemeth to haue little courage, wee shoulde giue him to vnderstand, that if he think wel on himselfe, hee is stronger then he takes himselfe to be. Wee see here therefore the inestimable and admirable goodnesse of God towards his Church, teaching vs, that we must take heede of two contrary [Page 145] extremes, namely that we presume not too much of our owne forces as Saint Peter did who after found himselfe in verie bad case thereby, and on the other side also that we consider well of the gifts we haue receiued of God, that we make them pro­fitable to our selues and others by our couragious vsage of them, as the Apostle most diligently warneth his Disciple Ti­mothy, 1. Tim. 4.14. whereas it falleth out often, that for want of courage, which we thinke is not so, wee suffer that to fall a­way which we haue receiued, making our selues in the end vt­terly vnworthy thereof.

5 After this preface the Bridegroome warneth his spouse first to goe forth, as it was said at the beginning vnto Abraham, get thee foorth out of thy countrie and out of the land where thou wert borne, and out of thy fathers house, Gen. 12.1. & afterward by the mouth of the Prophets, get you out of Babylon, flie out of Chaldaea, Ier. 51.6. and afterward by the Angel, goe yee out of her my people, Apoc. 18.4. And indeede the meanes to find the right way af­ter that a man is gone astraie, is not to tarrie in the path in which he wandred, but a man must withdraw himselfe from it and returne into the right assoone as he can. Now if hereupon a man demand, whether this retreat importeth alwaies a chā ­ging of place, I answere that no. For the principal retire as tou­ching doctrine lieth herein, to turne from falsehoode to return into the way of truth, and as touching manners to withdrawe our selues from al kind of iniquity to giue our selues vnto pure­nesse of liuing, Psal 119.9. and .2. Tim. 2.19. which is meant in the Scripture by the word of conuersion.

6 But touching this the examples in Scriptures are not all of one sort. For we see, that Ioseph left not Egypt, neither did Daniel or his companions, as farre as wee read, depart out of Chaldea or Persia. Contrariwise looke wee vpon Moses, & we shal see that he forsook Pharaoes court; & as for the retch­les and carelesse Iewes, who foreslowed their departure out of the captiuity, the gate beeing thrise set open vnto them, wee knowe how dearely they bought it. What shall we then saie hereupon? This doubt is easily resolued by them, who haue a [Page 146] regard, without flattering of themselues any whit at all, aswel vnto the glory of God as vnto their owne duty to discharge it well, as also to their own ability and meanes which they haue to serue God aright. The scope therefore and ground of such a deliberation as this is, is, that what euer commeth, wee must serue God in such sort as hee hath appointed vs to serue him, without looking either backward, or on the right hande or on the left. Thus much is presupposed, if a man liue in such a place where he may heare the woorde of God syncerely preached, and may vse the Sacraments ordained by God for an helpe & remedie of our wretched weakenesse. Yet for all that a man must according to the aduertisement of Christ accounting his cost & taking a reckoning of his ability before he build or wage battle: Luk. 14.28. consider farther; first whether hee feele himselfe strōg inough by the aide & assistāce of god both to sustain the hot assaults which by al likelihood shalbe giuē him, in making a pure and vpright confession of the true religion among pro­phane and superstitious liuers, and also not to suffer himselfe to be seduced by such wicked examples, as shalbe euery houre and euery moment presented him in those places. If any man therefore finde himselfe in such condition, I see not why hee should lightly change the place he liueth in, but ought rather there to discharge his duty, and to shine as a cleare flaming torch in the middest of the kingdome of darcknesse, Phil. 2.15. although it be not forbidden that hee which findeth himselfe well inough touching the state of his conscience, in any place, may not seeke still to be yet better if may be. And farther they who haue any charge and vocation of God, especially an ec­clesiastical charge in any place, ought to take heede how they take into their mindes such an impression of dangers, as there­fore to leaue their charge, which ought to bee more precious vnto them then their owne life, according vnto the practise of all the faithfull seruantes of God, examples whereof wee haue in Ioseph, & in Daniel. Now they are said to quit their charge who depart for the feare of men, or for their owne particular respect; not considering that an assured vocation is the voice [Page 147] of god, which who so willingly obeieth not, either to tarry, or to depart, is worthie to be discharged, or rather punished by his Captaine. Abraham hauing receiued a commaundement of the Lorde, left forthwith his Country and his fathers house. Briefly a lawfull calling, and such a one as wee are necessarilie tied vnto, is the voice of the Lord, whether it be to cause vs to stay where we are, or to depart. We read not that Moses had any commaundement by vision from God, as had Abraham, to depart out of Pharaoes court, Heb. 11.24. but besides that hee had no estate or calling which tied him to stay, but contrari­wise was brought vp after the Aegyptian fashion: his intent & purpose approued by that which followed, sheweth that hee was guided and conducted by a singular motion and instinct of the holy ghost, as S. Stephen likewise declareth the same. Act. 7.22. As we neede not also to doubt, but that Daniell, if he were not surprised by death in his old age, held himselfe in Persia by reason of his publicke vocation, in which he did god and his whole nation faithful seruice: as Esdras also and Nehe­mias staied there a while after the edict, through the singular prouidence of God, who would haue them left for a rere ward vnto the people who drew themselues backe by litle and litle, as on the contrariside those who tarried and shrouded them­selues in filthinesse and vncleannesse of that prophane people are by no meanes to be excused. In summe who so rightly and syncerely seeketh after the glory of God and the quiet of his conscience, shall soone knowe how to make in such a case an holy and a good resolution. Neither is this to tie the grace of God vnto any one Prouince, or the walles of any one Citty, whereas God must be serued in euery place with lifting vp of pure handes: 1. Tim. 2.8. but this is to teach men to set all thinges whatsoeuer without exception, after the dewty which they owe vnto the Lorde: whose promise is most liberall & bounti­full vnto them, who forsake for his sake houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands & possessions, howe euer the worlde take and account them for fooles and franticke.

[Page 148]7 Neither serueth this lesson to teach vs onely that it is e­nough to depart out of those places where superstitiō or some what worse then that is. For it is to little purpose to chaunge our place, if we chaunge not our old skinne: and if being come to another place to serue God better and with more freedome then before, we shew it not indeede and effect when wee are come thither. Which falleth not so truly out in al, as I must say it to my great griefe, beeing but too too manie found who in steede of changing themselues and their manners or profiting themselues better when they are come hither amongst vs, be­come worse then before, so that being nothing else but an of­fence and stumbling block vnto others, it were better both for vs and them they had either neuer come here, or had returned strait way thither againe from whence they came.

8 And as this doctrine serueth not to this purpose, so ney­ther tendeth it to the fauoring of these hypocriticall Moonkes who boast and brag they haue forsaken the woorlde, because they would faine be reckned among the number of them who haue left and forsaken al things for Christs sake: which thing I shall then confesse to bee true, when they shal haue proued Iesus Christ to be the patron and founder of their order, and that to enter into a monasterie, there to liue at the cost and charges of another, and some of them to bee chaunged into wild asses, o­thers to get them fat paunches, others to grow vppe to miters and cardinals hattes, others to be the props and arch-pillers of falshoode and error, such as these of the latter crue are, who cal themselues Capuchins & Iesuits, false vsurpers of the name of Iesus, others to be sauiours and meriters for themselues and for others who hire them for their imaginarie workes, in such sort as to heare them speake, it should seeme that God oweth them somewhat vpon a reckning when they haue past a clear account with him: when I say they shal haue shewed that this doctrine is Propheticall and Apostolicall, I wil then confesse their saying to be true and not before: no displeasure to one of the ancient fathers (a man otherwise endued with most excel­lent gifts, & who neuer heard of such, not monks, but monkeis [Page 149] as they afterward became to bee) but so bewitched notwith­standing with the opinion of a monastical and solitarie life, as that he sticked not to giue one this counsell to runne ouer the verie belly of his owne father, to enter into a monasterie: so blinde was the world euen in those daies.

9 In a word therefore, the first point of returning vnto the Church of God, is a resolution of quitting and forsaking the false Church, without any either chaffering and merchandi­zing or looking behinde vs, as we are warned, Luke 9.62. & Phil. 3.13. as this spouse also is expresly warned to forget her owne people and her fathers house, before the King can take pleasure in her beautie, Psal. 45.11. And this is a point which they aboue all others ought well to thinke vpon, who at this day, when this point is handled and debated among vs, mince out their way on both sides, thinking to agree fire and water together: calling them transformers of the Church, who would reforme it exactly according vnto the paterne of the woorde of God: men a great deale more daungerous then those who declare themselues vtter enimies of the truth.

10 But because to goe out of a bad way to enter into an other as bad or els worse, doth litle better the case of him who is wandred: therefore the spouse is here warned in going out of the ill way to followe the tracke of the flocke, that is to saie, of this true flock of sheep with whom they are to ioyne them­selues. For the vnderstanding and practise of which lesson we are to note, that there is a difference betweene the opening of a new way, and the acknowledging of a way made long since, but for lacke of vsing and frequenting growen wast and deso­late. The question being therefore in this place, not of taking or making a newe way, as if the Church had then tooke her beginning, but of finding againe the true way laid in some sort wast & desert: for this cause the spouse is sent backe as it were to finde the trackes and footings of the olde way. And this is it which the Prophets themselues haue preached amidst the desolations of the Church in their times, sending backe such as are wandered and gone astray vnto the Law and vnto the [Page 150] testimonie, Esai. 8.20. and elsewhere as Abraham also speaketh Luk. 16.29. They haue, saith hee, Moses and the Prophets, let them heare them: whereunto agreeth that of Saint Peter, 2. Pet. 1.20. not forgetting the woordes of his maister, who directed those which were blind & knew him not, vnto the Scriptures. Sound ye, saith he, and search the Scriptures, for they are they which speak of me, Ioh. 5.39. yea although then when the Lord spake thus, the track and footing of the true sheepe of the former time was so cleane put foorth, amongest those who called themselues the people of God, that there needed miracles and other extraor­dinary meanes to make it knowen vnto the seely wandering sheepe, Mat. 9.36.

11 Therefore when our aduersaries would serue their turn with this place to teach vs that without al distinctiō or excep­tion we must keep vs vnto the way of the fathers: we must put them in mind of this word of Flock namely of the true flocke of the true sheep. For there are two sorts of fathers. The one sedu­cers & seduced, of whom the lord complaining in Ieremy, they haue forsakē, saith he, my law, which I set before thē, & haue not hear­kened vnto my voice, neither walked thereafter, but haue followed their own harts lust, & the Baalims which their fathers taught them, Ier. 9.13. and 14 and in Ezechiel 20.24 their eyes are gone after the moulten gods of their fathers. Such are the fathers from which wee must turne, that wee perish not with them, not deseruing the name of auncetors, that is to saie, of such sheepe as hear and fo­low the voice of their sheepheard, Ioh. 10.27. But as for true fathers, that is to saie true auncetours, those are they indeede whose track and footing we must know, that we turne not therefrom neither to the right hand nor to the left. As for example. There are in our time a great number of false sects & religions which al saie they are the true Church▪ Behold on one side the Iewes, on another side the Turkes who vaunt themselues, that they haue the true religion. As for the Turkes their Alcoran beeing newly forged, it cannot be the track of this flock. The Iewes now and since the destruction of their Temple & policy haue some fayrer shewe, but it is on a false title they vaunt themselues to [Page 151] haue on their side the God which Moses and the Prophets taught, seing they acknowlege not but blaspheme him whom the Law and the Prophets lead vs vnto.

12 Wee see on the other side howe they of the Romish Church do at this daie vaunt themselues & make great crakes of their antiquity and succession of Bishoppes, and of the Scriptures themselues, the booke of the one and the other couenant. Vn­to whom we aunswere that the foundation of their hierarchie being in part forged vpon an humane inuention which finally degenerated into an open tyranny: and their doctrine beeing directly and diametrally repugnant vnto the Scriptures of the Prophets and Apostles, this cannot be the way trodden out by the auncient Church Apostolique, what continuance of years soeuer and names of successours they alleadge. Asmuch is to bee said concerning the Anabaptists and Libertines, placing in steede of the Scripture their reuelations and dreames, as also all both old and new or renued hereticks haue this in common, that they hold not themselues within the limites and bounds of the doctrine of the Apostles and Prophets perfectly com­prised in the holy and canonicall Scriptures, which ought to serue for the text and commentary of his wil.

13 And this is the cause why the Bridegrome addeth that the spouse to finde the tracke of the true sheep after which she is sent, must seeke after the cabbins or tents of the sheepheards: meaning by these woordes, the true Pastours of the Church whom we must discerne from the false, by their woordes and writings, and by their cabbins and tentes, that is to say, the rety­ring and resting place of this true flocke. For indeede there is but one catholickeflocke, that is, vniuersally considered, bee it great or litle. But there are so many cabbins for the retyring vnto, and pasturing of it, as there are places in the which the voice of these true sheepheards, Prophets and Apostles, do re­sound, and shall resound vnto the end of the woorlde, by the mouthes of their faithfull successors, to gather together and to conduct vnto the onely Pastour and sheepheard which is this Bridegrome, the whole number and multitude of the sheepe.

[Page 152]14 And it may also be that Salomon had a particular respect to Abraham, Isaacke, and Iacob, who were indeed sheepheards, as the most part of the ancient Patriarckes, yea Moses himselfe among the Madianites, and Dauid, Psal. 77.20. & 78.72. to the doctrine and family of whom the spouse in this place is sent backe, being a thing without all doubt that they were indeed true Pastours & sheepheards, their doctrine the true doctrine, & their house (excepting such as behaued themselues vnwor­thily, and which were rather in the house then of the house, as Ismael and Esaw) the true Church of God. And we may not forget that here is expresse mentiō made of cabbins of sheep­heards, according vnto the purport of the history it selfe, namely that these Patriarckes did indeed dwell in tents, as way­farers in this worlde, Heb. 11.9. We are therefore giuen to vn­derstand by this word that we may not seeke after the Church in the outward shining of Towers & Steepls, nor other pomps and braueries of the worlde: the Church of God being rather composed of the smal & contemptible things of the world, Luk. 14.21. and 1. Cor 1.26. as the head also thereof would bee borne in a stable, and liue poorely and slenderly. If on the contrarie side any man obiect the rich ornamentes of the tabernacle, the magnificence of the temple of Salomon, and the riches both of it as also of the people during his kingdome, in whose raigne it is said, that men made no more reckoning of siluer then of stones in Ie­rusalem, 2. Chron. 9.27. I answere, as touching the ornaments of the Leuiticall Priesthoode and the riches of the Temple, that al this was a figure of the spiritual riches of the true Tem­ple of God, namely of our lord Iesus Christ vnder the paedago­gie and A. B. C. of the Lawe, which is now ceased togither with al that which depended thereon: and as for the other ri­ches, I denie not but that the Lord honoured his people when it so pleased him, with the blessinges and commodities of this life, Godlines hauing the promises both of the present life and of the life to come, 1. Tim. 4.8. I deny not also but that God hath called vnto his Church, both rich and poore, such and so many as it pleaseth him, as the example of Abraham who was rich, in [Page 153] whose Bosome poore Lazarus was, may declare and witnes, Luk. 16.23. but I saie that in al times the hall where the banquet is kept, whereof mention is made in Luk. 14.13. hath alwaies beene filled rather with impotent folcke, lame, and blind taken out of the midst of the street, then with the rich and pompous which are in kings houses, Mat. 11.8. I saie farther that albeit neither riches nor pouerty are proper and essential marks of the Church, yet so is it notwithstanding that smalnes & basenesse of conditi­on according vnto the woorld, yea the crosse it selfe, (not the crosse of golde or siluer transformed into a most detestable I­dol,) but the crosse which burdeneth the shoulders, & which is an enemie vnto the flesh, is the ordinarie companion there­of. But I saie also that the riche which were in the church, were not of the church in the quality of men rich with world­ly corruptible riches, but in the quality of poore, in asmuch as they vsed their goods so as if they vsed them not at al, according vn­to the saying of the Apostle, 1. Cor. 7.31. and 1. Tim. 6.17. and became leane and thinne to passe thorough the eie of the needle, Mat. 19.24. laying up their treasure in heauen, Mat. 6.20. accor­ding vnto the example of Dauid that good and truly rich king Psal. 16.5. Finally I saie that the buildinges and vessels of the Church ought to be agreeable with the doctrine taught in the true Christian Church, which condemneth all superfluity and worldlie pompes, and applieth the goods of the Church to the liuing stones thereof, as the practise was in the Apostles times, Act. 4.35. and in those times when the Pastors were of golde, and the Churches and the vessels thereof were of wood.

15 This then hath been and yet is an enormous fault com­mitted by the auncient fathers since the time of Constantine to suffer, and much greater to exhort Kinges and Princes to found and build Churches with such excessiue cost, seruing for no other thing but to condemne both the doners and de­maunders, poynting out as it were with the finger, the ambi­tion of the one, and the 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 [Page 154] 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, [Page 155] let vs oppose vnto al this statelie Masqu [...]ra [...]a, with which the world [...]ee [...]eth itselfe the lodgings and cabbins of the ancient true Pastors, there to se [...]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 kno [...]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, [Page 156] 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 thēselues 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 [Page 157] 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 controlmēt, & other such vile & filthy blasphemies & impieties? Iesus Christ hath indeede said that he wil be with vs vnto the end of the world, [Page 158] but it is not saide that hee will keepe at Rome. Nay contrari­wise he hath forewarned vs by Saint Iohn his welb [...]u [...] dis­ciple, that it should be there where the great whor [...] should sit, which should make dronke the Ki [...]gs and Princes of the worlde. And wee see the same at this day, yea which is a thing most strange to cōsider of, their ama [...] onelie of spirit herein, the an­cient fathers, who [...]y saw and wrote these things of this See, could not take heed notwithstanding o [...] 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, a [...] 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.

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, [Page 160] 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 mā should touch this point, because of their particular interest: others haue no great care of it, others indeed set their handes vnto it, but insteede of following after the tracke and footing of the true sheepe, and the tentes and tabernacles of the true Pastors wel authorized, folow their own inuentions, to make a medly of religions and disciplines after their owne lust.

3 As for the first, seeing they resemble the Pharisees and Scribes, naie are more out of the way then they, it is no mar­uaile if they cannot abide to haue their profanenes discoue­red: wherein they do their master faithful seruice, who by their meanes defendeth his hold and fortresse, with all the might he maie, Luk. 11.22. True it is they are constrayned to auouch that there are many very great corruptions & abuses in their Church, and of this the preface vnto their councels alwaies ringeth, yea sometimes their sermons also, and thereupon also ye shal haue them make some statutes and ordinaunces of re­formation. But what? First there is no speech to be made tou­ching their doctrine, with which they ought to begin, but all the speech is of square caps, of shauing of beards, of their hair, it may be some points shal be farther added, touching the plu­rality of benefices and residencie of prelates, yea forsooth, as if they should take order that euery Church-robber should haue his part, and euerie theese raunge in person in the walke of his forest. Many wil saie these wordes are verie rough, and too in­iurious. But they who like them not, must reforme the Lordes speech, Matt. 21.13. Yee haue made, saith he, of my fathers house a [Page 161] den of theeues. And albeit their rules of reformation were the best that might be in the world, yet who seeth not that it is but a meere mockerie to make them, to the end their buls and dis­pensations may haue as manie clauses derogatorie against them? For example hereof look we to the pragmatical sancti­on of Basel, taken away by Pope Leo, and parted between him and kinges more impudently a great deale, then the soul­diours who executed Pilates iudicial sentence against Christ, parted his garments amongst them. And this goodly councel of Trent, such as it is, hath it hitherto in our daies framed anie bill of encitement against the authors themselues and foun­ders thereof, culpable in pointes of their owne reformation?

4 And what shal the true pastors and christian magistrates do hereupon? They must waite, saie these hick scorners, vntil such time, as the Pope and prelates the Apostles successours forsooth remedie the matter, that is to saie, vntill the whores reforme the stewes. As it is an vsuall thing thoroughout the Scripture to compare spiritual fornication and whoredom vn­to corporal whoredome. But Iesus Christ giueth vs a contrarie lesson, Let them alone, saith he, they are blind leaders of the blind, Mat 15.14. naie which is more, he tooke a whip in his hand, and o­uerturning the tables and monie of the chaungers, draue them foorth t [...]ise out of the temple, Ioh. 2.15. and Luk. 19.45. So about three hundred yeares since, God hath chastised and scourged the East and the South, and some part also of the North with a ter­rible whip of his anger and wrath, I meane by the Turkes, suc­cessours of the Sarracens, and hath in our memorie giuen the Cittie of Rome a shrewd lash with the whip. Contrariwise it is on vs that hee hath reached foorth his great mercie, hauing raised vp those chiefe seruantes of God, who tooke into their handes the true armes of Christians, 2. Cor. 10.4. I meane the spirit of the mouth of the Lord, 2. Thess. 2.8. otherwise called the two edged sword of the word, Psal 149.6. and Heb. 4.12. by which they cleansed the house of the Lord where we are now. It is re­plyed hereupon that some haue also res [...]sted by way of armes. They which haue beene brought to this extremity, are suffici­ent [Page 162] to aunswere for themselues: and behold their aunswere which al the world might vnderstand. We vouch saie they the fact, yea and that Satan hath thrust and shoued in some of his theeues and robbers among vs we confesse, as Dauid himselfe during the time of his persecution found himselfe much en­combred with those which ioyned themselues vnto him. But notwithstanding for al this, considering when and why and by whose meanes the matter came to handie-blowes, it shall be found, that they who complaine, are no more to be appro­ued in their complaint, then they should be, who should com­plaine they hapned to meete in a forest, where they laie in am­bush, certaine passengers, who armed by the authority of the Lawes, hindered in some part their wicked purpose.

5 Ye see then how it hath pleased god in our time to exer­cise his poore children, and yet withall to take pitty on them in some countries. But I must speake it to my great regrete, that his grace appearing vnto the woorld, men haue beene far from receiuing of it and making their profite thereby, in such sort as they ought to haue doone. For some haue yet left the high places standing, others haue set vp Gedeons Ephod, Iudg. 8.27. others haue ordered the rules of Ecclesiasticall go­uernment, not according vnto the true pattern of the ancient sheepe, and cabbins of the Pastors, in which we haue heard howe the Spouse is in this place commanded to feede her young kiddes, but according vnto their own opinion or rather fancy: so that if God of his goodnes remedie it not, it cannot be, but that by little and litle the later state wil come to be woorse then the first, as is said, Matth. 12.45. and as is already come to passe in too many Churches and countries.

6 God grant thē who haue the charge hereof his grace, to thinke better on it & to prouide for it, that this spouse maie be restored vnto her perfect bewty, whereof the Bridegroome in this place speaketh, saying, that he compareth her vnto the moun­ture of horses of one of the coches of Pharao. Which similitude & comparison may seem very strange & yet notwithstanding is very significant & proper, if wee consider the sense whereunto [Page 163] it is to be referred, without wresting or drawing it any farder. So is it said by a similitude (to shew that the true Church kee­peth herself to her head, in what place soeuer he be) that where a dead bodie is, there doe the eagles gather themselues together. And yet this wold be thought a thing very absurd, if a man therfore consequently would liken the children of God vnto foule rauening birds, & Iesus Christ, who is the holy of holies, vnto a carrion. Semblably if a man would make Iesus Christ like vn­to a theefe, vnder this colour, that it is saide, that he shal come as a theefe, 1. Thess. 5.2. or vnto a Iudge fearing neither God nor men, Luk. 18.2. So likewise in this place the spirite meaneth not to compare his church vnto an horse or a mare. But because one of the principall bewties of a woman is this tall and streight feature of body, with a comely countenance, as it is also speci­fied, Psal. 144.12. where the daughters are compared to high & straight pillers of great Pallaces: the holy ghost meaning to re­present vnto vs by these corporall thinges, the excellency of the church of the Lord when shee keepeth herselfe to her true Pastours, hath chosen this similitude, in opposing it vnto the former desolation, in the which the spouse went as it were hanging downe her head. For as touching the mentioning of Pharao in this place, there is no farder reason or allegory to be sought therof, but this, that among al the horses of those times they of Aegypt were accounted the brauest and the best, as in manie places of the Scripture it is witnessed vnto vs, and es­pecially in the historie of Salomon, 1. King. 10.28. as at this daie men account of the horses of Spaine and of Turkie.

7 But aboue all other things this is especially to be noted, that the Bridegrome calling his spouse with his owne mouth his loue, testifieth vnto vs, that which the vnderstanding of man is not able to conceaue, I meane the vnspeakable loue and di­lection which hee beareth vnto his Church, to the end wee should learn, the most necessarie point of our saluation, name­lie, that whatsoeuer she hath, proceedeth from the mere libe­ralitie and bounty of her Bridegroome, and that there is no­thing in the whole world, either so faire, or so good, to speake [Page 164] properlie, as are those iewels wherewith hee adorneth his Church, waiting for the daie of the full and perfect consum­mation of this marriage: a doctrine so ill knowen as nothing worse, whereby it is impossible that the iudgement of God should be far off frō vs. For the greatest vnthankfulnes that can be found amongest men is this, to be persuaded that the friend to whom wee owe both our selues and whatsoeuer wee haue, hath found I know not what in vs, which hath moued him to chuse vs, or happily hauing found vs so so, hath preuented vs by his grace, to the end, that how euer it be, some thing might bee found in vs which meriteth and deserueth his grace and fauor. To this we must oppose this word so often reiterated & repeated in this booke, to wit, My welbeloued, or as wee saie in our common speach My loue: which was after declared in his time by the Bridegroome himselfe comming in person to sti­pulate and couenant this marriage in more nearer maner: I cal you not, saith he, my seruantes, but I cal you my frindes, (namely the frinds of this Bridegroome, as is spoken, Ioh. 3.29. and 15.15) And wherefore frinds & beloued? Because, saith he, I haue loued you first, 1. Ioh. 4.10. & what shal we saie? O Lord who are thus thy beloued? They are thy naturall enemies, yea enemies by race and kinde, and from father vnto sonne. And wherefore then hast thou loued them? To cause mercie to abound aboue the excessiuenes of sinne. Rom. 5.20. finding the cause thereof no where else but in thy meere and onely goodnes and bountie. And how far hast thou loued them? Euen so far as to lay downe thy life for them, 1. Ioh. 3.16. Behold then a marueilous precious word and which discouereth vnto vs such a secret as none can sufficiently comprehend the length, the bredth, the depth thereof, Eph. 3.18. and 19. Let this word therefore my brethren, of wel­beloued, be indeed so precious vnto vs, that the loue of this woorld which is enmity with God, Iam. 4.4. bewitch vs not, that the loue of deciueable and perishing riches possesse not our harts, that the false opinion and selfe-loue of our selues, make vs not to lose this goodly treasure, that we depriue not our selues of our blessing for a soupe as did Esau, Heb. 12.16. but that this [Page 165] precious sur-name of wel-beloued ring alwaies in our eares and in our heartes by the holy Ghost who soundeth the verie depths of God, 1. Cor. 2.10. namely the thinges which are gi­uen vs of God: to the end that our whole life be a reciprocall & interchaungeable loue towardes him who hath loued vs so much.

8 But let vs speak now of the port and comelie tall feature of this so goodly and faire a spouse. When the vigor and force of the soule lighteth on a bodie wel disposed and ordered in al his members, without anie either obstruction or other defect which hindereth the faculties and powers thereof from pas­sing and spredding themselues throughout the whole body, then truly the effectes thereof shew themselues most euident­lie, from the verie heade vnto the feete. Euen so fareth it with this spouse, quickned, nourished and sustained by the spirit of her Bridegrome, & therefore sheweth she herselfe most excel­lent and gallant through out: lifting vp her head vnto the hea­uens, treading vnder her feete Satan, the world, and sinne, yea defi­ing death it selfe and hell, Ose. 13.14. & 1. Cor. 15.55. And there­fore is she compared elsewhere vnto goodly great & tall trees planted along the waters, from whom no stormie time or sea­son taketh awaie either greennes or fruit, Psal. 1.3. and 92.12. and 13. True it is notwithstanding that this vineyard is some­times broused and marred by the vineyarders fault and negli­gence (as is at large declared, Psal. 80.) nay beaten with hayle and tempest from aboue, as if the bridegroome had laide it as low as hee had raised it high, and al by the spouses owne fault. But therefore hee beateth her downe to raise and lift her vp a­gaine and to shew her how dearly he loueth her, and is iealous in chastising of her, Esai. 49.21. making alwaies a great diffe­rence betweene the destruction of Sodome, and the visitation of Sion, Esai. 1.9. And though hee correct vs some-times in his great wrath, yet doth he limit his displeasure, Psal.. 125.3. In a word the spouse is sometimes diuorced for a time, as she was, scarse seuen­ty yeares ago, but is afterward receiued againe, Ierem. 3.1. We are pressed on eueryside, but not crazed & broke: in need, but not distressed: [Page 166] persecuted, but not forsaken: beaten downe, but wee perish not, 2. Cor. 4.8.

9 But when was this spouse in this port and state? Certain­ly shee was neuer more triumphant and glittering then in the time of the Apostles, the doctrine of saluation beeing neuer better taught, neuer better harkened vnto, neuer better pra­ctised. But, wil some man say, the Church was neuer more mi­serable then it was then as the Apostle writeth, 1. Cor. 4.10. & the whole history of the Apostles in the Acts declareth. True; & this is the same which I meant to say, namely that the crosse, is the charriot of triumph in which the Church the spouse tri­umpheth and reioiceth in the Lorde, Gal. 6.14. & 2. Cor. 4.10. And indeed when can we say for our own time that the word of God had his forth and course and shewed his powerfull force, but during the great fires? For then death it selfe was bidden defiance, men went an hundred miles to haue a little crumme of this heauenly bread: the world and life it selfe were made no account of, men pressed and thronged to snatch the king­dome of heauen by violence.

10 And now what? Edicts and Lawes being establ [...]shed to this purpose, and some libertie and freedome offered and pre­sented, men contemn that which is euerie day at their doore. If we should be sent into the suburbs or fields after it, that were too farre; if some monie must be made for the relieuing of the poore woorke-men, this costs too deare: in a word the Manna which was at the first so sweete in our mouthes, hath nowe no relish: the Lorde of his mercy remedy it, and giue vs a better mind. We desire peace and quietnesse, but it is for nothing els, but to be at our ease: and that is the cause that this benefit fly­eth from vs, & God knoweth also that if wee had it we would abuse it.

11 Let vs therefore relie our selues on him who giueth vs & our poore brethren peace, after so long & so rough storms, let vs take heed we be not like horses fatted on the litter, & wil afterwarde abide neither bridle nor saddle, but fling out with all foure, and specially against their master: Deutr. 32.15. If on [Page 167] the contrariside he chastise vs with any scourge it shall please him, let vs shew, that his power is made perfect by our weakenesse, 2. Cor 12.9. and reioice that it is giuen vs to be made conformable vnto our head, Rom. 8.29. & Phil. 1.29. & Acts. 5.41. In a word let those combats which are giuen vs, whet and sharpen the power which is giuen vs from aboue. The world in the meane while will laugh vs to scorne and will cal vs fooles & fran­ticke monarkes, but it shall weepe in his time, and wee shall laugh in the Lord in that our season, when that which is giuen vs alreadie to bee, shalbe reuealed, 1. Ioh. 3.2.

12 Moreouer let vs note that this spouse is compared vnto a goodly horse, & to couples linked together, which is spoken by a most proper and fine similitude. For the church represen­ted by this name of spouse (in asmuch as according vnto the lords petition & request we are al of vs one in him, Ioh. 17.11. and all members composing one and the same bodie, 1. Cor. 12.12.) what thing is it else but a company coupled and yoked, as a man would say, two by two vnder the yoake, saying one to the o­ther, aswell by wordes as also by example, Come let vs ascend vp vnto the mount of the Lord, Esay. 2.3. and with Dauid, Psal. 22.2. I reioiced when they said vnto me, we wil go into the house of the Lord, Psal. 122.1. Briefly the whole Scripture is full of such exhorta­tions, that wee should al iointly together tend vnto the same marke, yea & that not only in going but in running, as I tould you on the 4. verse, the stronger supporting the weaker which is coupled with him, Gal. 6.2. and 1. Thess. 5.14. And this is the cause why it was ordained in the law, that a mā should not couple an Horse and an Asse to labour together, for feare the one should not draw the other vnder his feet, Deutr. 22.10. And thus you see what this holy assembly is whereof we haue here a sin­guler patterne, whereunto the holy ghost had respect in num­bering of the Apostles by six couples, Mat. 10.2. & in sending them forth two and two, Mark. 6.7. not at auentures, but as it is likely, according as they were wont to follow their master by order & not by any degree, the one had aboue the other, as after it happened they disputed thereof more then once.

[Page 168]13 But in lieu of holding themselues to the decision their master and ours hath made in this behalfe, they who cal them­selues the Apostles successours (as a wicked man may well succeed a good man in what title soeuer) haue changed this order into superiorities and prelateships, nay which more is, are gotten themselues vp into the charriot, insteed of drawing coupled in it, in which the chiefe conductour of this charriot being sitten, vaunteth himselfe & saith, that though he should driue it full of soules vnto hell, yet is it not for any liuing crea­ture to say vnto him, Why doest thou so? These are the verie wordes of one of these goodly successours of the Apostles in one of his Canons and Decrees. And do we marueile then if this charriot haue gon so aside, nay if it hath beene turned vp­side downe, and not kept in the right path-way? As little are meant by these coupled horses, these wallet breethren, go­ing by two & two or rather by troupes, like locustes & cater­pillers, browsing and deuouring the wretched world.

14 As little appertaine these wilde and dissolute liuers to this ioint coupling, who leaue not to runne wilde ouer the fallowes, vntil they haue their necks broken: and who in lieu of subiecting them to this so sweete and so gracious a yoake of the Lorde, Matth. 11.29. saie they must cast awaie these bondes, Psalm 2.3. not considering that to serue the Lord is trulie to raigne, whereas themselues become more then miserable, beeing bondslaues of sinne, Ioh. 8.34. and draw­en vnder the Captiuitie of the enemie of our saluation as pleaseth him, 2. Timoth. 2.26. Let vs on the contrary side hearken vnto the Lorde, warning vs if wee will bee his true Disci­ples to beare his Crosse after him, Matthew 16.24. hauing al­waies our hammes supple and readie Heb. 12.12. to followe on the course of our vocation vnto the end.

Almighty God &c.

THAT which we haue to expound as also a great part of this Canticle is fra­med in maner of mutuall caresses and louely entertainement of the Bride­groome and the spouse reunited and ioyned againe with her husband: vn­der the allegorie and figure of which is declared this infinite dilection and loue wherewith Iesus Christ loueth and chearisheth his Church, adorning and enriching it with most precious giftes: and on the other side also the reciprocall [Page 170] loue of the spouse towardes her Bridegroome, whose excel­lency and perfection shee cannot sufficiently praise and com­mend, seeking in him alone her whole hearts desire and con­tentment.

2 But for the vnderstanding of all these thinges wee must consider three degrees in this holy marriage, namely the fian­sailes made by woordes of the future time vnder the auncient couenant: the espousailes by wordes of the present, which we must referre vnto the comming of Iesus Christ in person, and preaching of the Gospel, 2. Cor. 11.2. and the full consumma­tion of this marriage which we looke for, whereof mention is made in the parable of the virgins, Matth. 25. I saie the full consummation, for wee must alwaies vnderstand, that during the time of these fiansailes, and since, the spiritual vertue of Ie­sus Christ is effectually powred into this spouse, to engender in her the fruits of righteousnesse, whereunto we ought to referre that which is said, Ezech. 16.8. and Rom. 7.4. and Eph. 5.30. but God is not yet all in all, nor shal be vntil the second comming, 1. Cor. 15.28. This therefore which is here said, is to be referred vnto the time of the fiansailes, as the Bridegroome also decla­reth the same in expresse termes in the place of Ezechiel aboue alleadged.

3 But to go on, if any one alleadge this place for the main­teinance of womens excesse and dissolution in their apparell and other their superfluities: the aunswere thereunto is ready, that the holie Ghost speaketh far otherwise, 1. Pet. 3.4. and by Saint Paul, 1. Tim. 2.9. And if hereupon anie man replie that then the Lord hath not alwaies giuen one and the same rule, it is easily aunswered that we shal find the cleane contrary, if we consider of things aright, namely that the holy Ghost is neuer contrary vnto himselfe. Gold and siluer are the good creatures of God, and wee finde by most certaine examples of the holie fathers, that of a long time the vse thereof hath beene not one­ly in buying and selling, but also in some sortes of ornamentes and iewels. But first of al let vs not think that curious woorke­manship and superfluities in this point were therefore rife and [Page 171] common among the holy fathers. Secondly the histories thē ­selues testifie vnto vs the simplicitie they vsed in such orna­mentes, whereof among others the historie written in Gen. 24.22. may be a sufficient witnes where it is saide, that Abrahams seruant gaue Rebecca iewels of golde, but of verie little value: and to shew vs how farre Rebecca was (notwithstanding she were a maiden of a verie great and noble house, although after the maner of those times kings were sheepheards, as we say in common prouerbe) from beeing nicely and daintily brought vp, it is said, that shee went to fetch water at the well with her pitcher vpon her shoulder. And when mention is made of the Daughters of that mighty and exceeding rich king Dauid, it is said onely that they were clad with garments of diuerse co­lours 2. Sam. 13.18. it may bee like vnto the Almaine Maidens in these daies. And what brauerie think we was there in either gold or siluer in Salomons time, when men made no more rec­koning thereof, because of the plenty of it, then they did of leade or of stone, 2. Chron. 9.27. Thirdly and lastlie as the Lord hath lifted vp kings and other lordes in authority, so no doubt but he would haue persons and estates made the more honorable by some such marks, as we see it in the description of the mag­nificencie of Salomon. Which thing notwithstanding proueth not an acception of persons with God.

4 On the contrarie we must cal them, as they are indeede, fantastical men, who would haue al the world appareled after one maner & fashion, as also those who would bound & limit the vse of such external things by necessity alone, as if it were not apparant & notorious that God himselfe hath bestowed vpō men a thousand things more then necessity requireth. But hereby to think to excuse the intolerable daintinesse & pomp of small and great, were nothing else but vilanouslie to abuse the woord of God, to cloke and couer that which no man can sufficiently cry out vpon and condemne. And indeede wee see what vengeance God hath taken vpon the Daughters of Sion for this cause, as is particularly described, Esai. 3.16. And thus you see what we are to think of gold and siluer & other things [Page 172] of like nature. But who can excuse this broydered and frizled haire, this painting and sliking of faces, with other such filth? And therefore we neede not maruaile that the Apostles made the like reckoning of gold and siluer and broydered haire, sor­ting them al in one rancke. For in truth albeit the distinction which I haue set downe haue his place, notwithstanding it is a marueilous harde thing to keepe a measure. In somuch that euen among them, for whom these thinges are not vnlawfull, they are wiser which vse them little, and they are most wise of all, who to cause others of meaner quality to bee ashamed to vse them, and to giue an example vnto others to flie such vani­nities, abstain from the vse of them altogither: making them­selues by this meanes more honourable in their persons and states, then those who witnes to the woorld by that which is without them, what is within them.

5 But aboue al, is not this a more then vile shame (although we see not these things in such excesse as to see vpon the head these goldē cauls & such other superfluities, which our pouer­ty rather keepeth vs frō, then any fear of God) that a man must notwithstanding in this place not onely necessarily make such warnings, but which is worse, make them & make thē againe, and all in vaine. For what are wee, I praie you, whether we res­pect them of this place, or whether we consider of them who are come from other places and countries? It is true the Lorde hath honored this estate & common-weale with a soueraigne liberty of iurisdiction. But are wee therefore a kingdome, or a duchie, or a county, or any great thing aboue others? Naie on the contrarie side, is not that verified of vs which Saint Paul said of those boasters of Corinth, 1. Cor. 1.26. My brethren ye set your vocation, yee are not many wise according vnto the flesh, nor many mighty, nor many noble. And as for vs that haue beene receiued into this citty, and who in steed of saying that we are come hi­ther to make a pure profession of the Gospell, bring hither the 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 [Page 173] 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 [Page 174] 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 [Page 175] 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 Ʋrim and Thumimm, that is to say glittering in perfection in the brestplate of the high priest, Exod. 28.17▪

7 But alas are we this Church composed wholy of children of the light, and as it were shining lampes in the woorld, Phil. 2.15. Certainely on the Lordes part wee maie say, we I say: that hee hath set vp and lighted in the midst of vs this flaming light of his most pure and sincere truth, Psal. 19.8. and 119.104. in such sort that the whole woorlde hath an eie vpon vs. But whereto serueth the Sun to such as be blind? What auaileth it to speake to such as are and will bee deafe? To what purpose is the true light arisen and come vnto them, who haue loued darknesse better then light? Ioh. 3.19. Alas then what shall I saie hereupon, but that we are of al other the most wicked and vnthankful in the whole worlde if wee thinke not better on our selues? For what woorke of the flesh raigneth in the woorlde, wherewith wee are not yet infected? So manie warninges as haue beene made vs by the pure woorde of God, so manie good Lawes and orders which the Lorde hath established in this place a­gainst fornicatours and adulterers, so manie executions of men and weomen for this vice, haue they bin able to restraine and bridle our filthy lustes in this place? Alas no. Nay contra­riwise there are too many who endeuor, if not vtterly at once to take away, yet by little and little to destroy and abolish these good lawes. Yee couetous mizers, yee extortioners, yee vsurers, ye crafty espiers of the necessitie of your poor brethe­ren, to make your gain of their pain, your commodity of their calamitie, worse then theeues & robbers, forgers of artificial famines and dearths, deuourers of mens quick and liue flesh, [Page 176] how long will you presume to appeare in the church of God as if you were of it? Yee tauerne haunters, yee dronkardes & gluttons, will you neuer haue other god then your belly? Yee engrossers and regraters, yee sellers with false waights & with false measures, adorers of your God Man mon, and worse then Idolaters, will yee neuer learne to content your selues with honest and lawfull gaine? Yee sowers of mutinies, yee quarel­lers and wrong doers, yee enuious and deadly malicious, yee impleaders and action-threatners, how long shall the Lorde suffer you in his house, in which dwelleth nothing but peace and charitie? Yee bellowes of hell-fire which liue by setting others a pleading, & lengthen the parchment as much as you may, will you alwaies profane and defile this holy and sacred name of Iustice? Yee dissolute, ye idle and do-nothings, com­ming to sermon for a shewe and countenance only, or to sleep when you are there, when will you learne why you came into the world before you goe out of it? Yee gamesters and wasters both of your owne & others, wil you forget the sermon which some of your companions made on the scaffold not long ago? Briefly yee men wil you alwaies be men? children of that first Adam? Flesh of flesh? Insteede of being regenerate of the se­cond Adam author of euerlasting life? What shall I say more? God giue you grace and mercy, God giue you grace to cast far from you these filthy ragges, to be adorned with his iew­eles and chaines receiued of him and before his face.

8 But let vs note also that albeit as wee shall afterward see there be no part in this spouse frō the head vnto the feet which is not of a singular bewtie, notwithstanding the spouse spea­keth expresly in this place of the cheekes and of the neck, that is of the most sightly and apparant part in euery person, and which indeede might grace and bewtify the ilfauorednes of the rest. And this is to teach vs this lesson, that albeit the gra­ces which are heere spoken off haue their seate in the bottom of the hart, according vnto the saying of the Apostle, Coloss. 3.16. & of the Lord himselfe, Ioh. 14.17. As it is also expresly said of this spouse, Psal. 45.13. Yet notwithstanding as the visage & [Page 177] the face is naturally as it were the looking-glasse of the heart: so must the soule of a Christian testifie his simplicitie and cha­stitie within, and whatsoeuer God hath set in his hart; that he shew himselfe to be such as he is (reformed I m [...]ane to the I­mage of God) by his looke, by his countenaunce, by his port, briefly that nothing bee seene or shewe it selfe in a Christian which edifieth not his neighbour, and which may hold in an amase and reproue the infidell and vnbeleeuing which loo­keth on him: whereas in men of our age and time nothing but vanitie and all other kind of wickednesse and dishonestie sheweth it selfe from the crowne of the head vnto the sole of the feete.

6 But what? Can the Bridegroome bestowe more on the spouse then himselfe and all that he hath? no truly. But we are not able to receiue all at once which hee will giue vs; and if we receiued al at one time, we would not know from whence it commeth, nor esteem so much of it as it is worth. It is giuen vs to know him, but yet but in part so long as wee are here belowe, 1. Cor. 13.12. It is giuen vs to beleeue. Eph. 2.8. But distrust doth still fight against faith, Mar. 9.94. It is giuen vs to will and to doe. But the Apostle himselfe cryeth out, The good which I would doe that do I not, and the euill which I would not do that do I. Rom. 7.19. Wee may not therefore content our selues with that wee haue alreadie receiued, much lesse be proud thereof, but forgetting that which is past and behind vs, we must alwaies endeuour and drawe on farther, Phil. 3.13. yea we must run without ceasing, encrea­sing more and more in the knowledge of God, Col. 2.19. Such are the exhortations which are made vs thorough out the Scripture, which woulde bee vaine and of no effect, if this promise were not made vs, namely that although the Lorde hath alreadie bound vs vnto him so manie waies, he promiseth notwithstan­ding to giue vs still more giftes, and to water and encrease the former euery daie, beeing rich and abounding with that trea­sure which can neuer be sounded & drawen dry. Behold what is promised vnto all true beleeuers. But this being referred vnto the body of the whole Church, considered as it was vn­der [Page 178] the pedagogy & schooling of the Law, this verse in which he promiseth other goodlier and richer iewels, containeth the promise of him whom the fathers saw not but a farre off, & through the shadowes of the law, Gal. 3.24. Col. 2.17. and Heb. 11.13. For which reason Simeon calleth him the light of the Gentiles and the glory of Israel, Luk. 2.32. This is therfore in summe the promise of that more excellent couenaunt promised vnto the fathers, and ratified by the sonne himselfe in person, Heb. 1.2. and. 8.6. Whereby wee see that the condition of the Christian Church, hath a special aduantage and priuiledge aboue that of the fa­thers, before the comming of the Lord: albeit that both they & we do stil wait for the ful consummation of this mariage.

10 But seeing there is but one onely Bridegroome, where­fore faith he we wil make thee in the plural nūber? A man might aunswere that kings and great princes are wont to speak thus. But all beeing well considered, wee shall find the secret my­stery of the three persons in one sole diuinity, and the actions of them distinguished without anie either multiplication or diuision of essence, in the work of our saluation, and al the gra­ces which serue thereunto, to be here laide open and discoue­red. So thē as the father hath giuen vs his sonne, so the son al­so taking on him our flesh hath giuen himselfe, and the holy Ghost also doth giue him vs by applying him vnto vs by the gift of the enlightening of faith. So also it is the father, who sen­deth woork-men into his haruest, Matth. 9.38. It is the sonne which faith, As the father sent me, so I send you, Ioh. 20.21. & who giueth to his Church Pastors and Doctours, Ephes. 4.11. It is also the holy Ghost which establisheth and directeth them, Act. 13.2. and 20.28. Who then giueth vs these graces and encreaseth them? The father, hauing elected and called vs in his welbe­loued Sonne: the Sonne of whose fulnesse al this is drawen, the holy Ghost leading vs into this truth, and distributing his giftes to whom and how hee will, 1. Corint. 12.11. Whereunto also the forme of our Baptisme leadeth vs, in which we are bap­tised in the name of the Father, the Sonne, and the holie Ghost, eue­rie one of them being this one God, who giue vs grace tho­roughlie [Page 179] to vnderstand and meditate this most deare and precious doctrine to his honour and glorie, and to our owne saluation, as we wil therefore beseech him saying.

Almighty God &c.

[Page 180] WE haue vnderstood before the kind ca­resses and louing entertainment of the Bridegroome at the meeting and ta­king againe of his spouse: who now re­ioycing in her selfe and beeing withall verie desirous that euery one shoulde vnderstand, what a benefit she hath re­ceiued, declareth how she was inuited vnto the banquet of her Bridegroome, and how shee behaued her selfe sitting by him, enioying his presence with infinit contentment. This matter truely is most excellent being wel vnderstood and practised. For this is most certaine, that there is no ioy nor pleasure in the woorld to bee compared in any sort with that repose and quiet, which euery faithfull soule feeleth, & by consequent, the whole Church, sa­uouring & smelling the sweetes of the Lord who comforteth her within: which thing is painted out vnto vs in a great part of the Psalmes, and represented especially in that most excel­lent song of reioycing of the virgine Mary. And this is it which is vsually declared to vs in the holy Scripture vnder the simili­tude of a banquet, not onelie because frindship and familiarity is testified by eating and drinking together, and that men are willingly disposed vnto mirth at their repast and refection: but especially in respect of the banquets of the sacrifices which were made in the presence of the Lord, as if himselfe had had a room at the vppermost end, to wit at his altar, and there con­tenting himselfe with one part burnt on his altar, shoulde di­stribute the rest of the sacrificed host vnto the priestes, and to the rest of them which brought the offering, whereof we haue a goodly description in the historie of Samuels mother, 1. Sa. 1.4. al of it representing this heauenly repast and true nourish­ment of our souls, as Iesus Christ handleth this matter at large, Ioh 6. and the Prophets in many places speaking of spirituall blessings make mention of wine, of milke, of honie, of liuing water, which Christ followed and expounded speaking with the Samaritane woman, Ioh. 4.14. But besides al this Salomon [Page 181] hath in this place a special regard, to the restablishment or ra­ther beutifieng of the seruice of God, when in steede of the ta­bernacle, after so many changes and interruptions which hap­ned after the death of Iosua, & after vnder Saul, & during Da­uids wars, that goodly temple should at the length be built, and the whole Ecclesiastical ministery erected and set vp with an admirable magnificencie, according vnto the ordinaunce of the Lord declared by the Prophets of that time.

2 Neither may we lightly passe ouer the word which Salo­mon vseth, which we haue translated, to bee as it were at a round table, according as the custome of the auncient fathers was. For this kind of bāqueting at a round table seemeth more friendly and familiar, then if the king should haue his table apart, the vpper end of the round table being knowne ra­ther by the dignitie of some one person, then by any place, by reason of the roundnes: besides that there is great likely­hoode that Salomon by a Propheticall spirit (as all the legall seruice and ceremonies had) had respect vnto Iesus Christ, To whom the nations of the four quarters of the woorld were promised, as it is foretolde, Psal. 2.8. Math. 8.11. This is therefore the ban­quet whereof the spouse hearespeaketh, glorying that she was brought in thereunto, And placed by her Bridegroomes side, Psal. 45.10. What was then all that costly furniture and prouision of the temple how rich & sumpteous so euer it were▪ in respect of the reall and visible manifestation of this Bridegroome? In regard of the accomplishment and consummation of all that which was figured by the Leuiticall Priesthoode? In compa­rison of the full declaration of the gospell which is called The power of God vnto saluation vnto all them which beleeue, bee hee Iewe or Grecian ▪ Rom. 1.16. It is then the Christian Church, that is to say, the Church considered since the comming of Christ, which can trulie say that shee hath beene brought in vnto this goodlie banquet of the bridegroome, as himselfe declareth it, Matth. 22. and Luke the 14.16. which place may serue in steed of a commentarie for the clearer opening of this place. But wee must still vnderstand that this banquet is but a prepara­tiue [Page 182] vnto that which wee looke for, and which is prepared for vs in heauen, of which mention is made Matth. 7.22. and 25.1. At which banquet we are not yet sate, but by hope, Eph. 2.6.

3 Now then this banquet whereof mention is heer made is kept in earth. And know you where? whersoeuer, saith the Lord, there shal be two or three gathered togither in my name, there am I in the midst of them, Mat. 18.20. Without seeking therefore of the place any farder, I say that it is here, it is here I say in this place that this banquet is kept, heere is this holy table set, heere the Bridegroome entertaineth his 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 [Page 183] 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. [Page 184] 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 [Page 185] 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 [...]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 [Page 186] 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 thē 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 cōtrariwise 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. [Page 187] 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.

[Page 188]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 whēce 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 before god? Hence it is the Pelagians are come, setting on foot againe the sect of the Pharisies, called of Saint Paul, not with­out great cause, enemies of the Crosse of Iesus Christ, nothing being more contrarie vnto the grace of God, then the opinion of beeing able to doe any thing which by the valewe thereof meriteth and deserueth any thing at Gods handes. A thing so absurd, as nothing more. For besides that our conscience ar­gueth and reproueth the holiest and best, that is to say, the least wickedst workes we doe of negligence, ignorance and great defect, witnes that great and holy personage Saint Paul, who crieth with a lowde and shrill voice saying, Alas the good which I would doe, I doe not: but that euill which I would not doe, that doe I, what madnesse is it to thinke (were wee as holy as the Angels themselues) that any thing can part from vs which of his own valewe can merite that God loue vs, and doe somewhat for vs? Nowe then this opinon of the heretickes called Pelagi­ans, denying original corruption in man since the fal of Adam beeing most egerly condemned, Satan hath not left for al that or quitted his assault, but is onlie turned a toe-side, giuing vs to vnderstand that indeede our naturall light is darkened, and our wil enclined to falshood and wickednesse, and that there­fore our soule hath need of grace, first to aide our weakenes, & correct our defect, & consequently which may make a supply to our good workes, that they be not too neerely examined & [Page 189] sifted, the Lorde contenting himselfe, and taking in paiment of recompence and satisfaction, that which we present him of our indeuours, according as his grace hath preuented and ac­companied vs. Behold a goodly faire cloke of cosinage. For if this be true, what shall become of Iesus Christ, he shall giue vs onely the meane to become sauiours of our selues, if not in whole, yet in part, his bloodshed mingled with our woorkes shal make them auailable vnto saluation, being himselfe alone no more sufficient, then our workes by thēselues without him. And which woorse is, this point being once woon and gained by satan; then began he to shewe his hornes openly. For there­upon men began to forge meritorious works at their pleasure, then they began to yeeld so much to the merits of them whom they pleased to thrust and crowd into paradise, and afterward into their Letany, that yet to this day the shoppe is ful fraught with it for any man that hath a peny and wil buy any merites. Finally to leaue nothing to Iesus christ but a phantasme & sha­dow of merit & satisfaction, purgatory was deuised & set vp to warrant & quit the dead frō their sins, by certain merits & de­serts of the liuing. And what cā be more stinking & infectious thē this? And yet behold the incēse & meritorious odor of ve­ry smoke wherewith so many at this day do feed & please thē ­selues. Hereūto let vs oppose this pure, natiue, & sincere truth. Not vnto vs ô Lord, not vnto vs, but vnto thy name be the honour and glory, Psal. 115.1. Enter not into an account with thy seruants, for be­fore thee no man liuing shal be found righteous, Psal. 143.2. If Abra­ham were iustified by his works, he hath whereof to boast, but not before God, Rom. 4.2. What haue we then to boast of? Let the onelie crosse therefore of Iesus Christ be the whole and entire satisfa­ction for our sinnes, his onely sufferances our merites, his only death and victory our life.

13. In the mean time our spike-nard, I mean the vertue of the spirit of God, working in vs freely as it is freely giuen & conti­nued vnto vs, shal giue his sweete and fragrant smell indeed. For they and no others are the children of God which are rege­nerat and borne a new by the spirit of God. Rom. 8.14. & we are freed [Page 190] from sinne by the sonne as well as iustified, Ioh. 8.36. But there is a great difference betweene these two questions. How and by whom we are made the children of God, and whereby a man knoweth whether we are the children of God or no. The first of these two questions enquireth after the cause, & the second speaketh of the effectes. The onely meere grace and fauour of God therefore hath elected vs, called vs to saluation, and is the cause of our saluation, from the beginning vnto the ending. For, that faith created in vs by grace, apprehendeth and ta­keth holde of Iesus Christ, and of life in him, it is because it hath pleased God so to ordaine and appoint the causes, by the which he executeth his eternal counsel touching our election and saluation. But hereby a man knoweth the faithfull and by consequent the elect to bee glorified, that beeing by the free grace of God chaunged into newnes of life, they depart from iniquity to follow after righteousnes, according as it pleaseth God to woork in them sooner or latter and in diuerse measure. The faithful therefore are those who are known by their good workes, and God crowneth them both in this world and in the other. But how? Of his meere gratuity and sole mercy, and not that there is in them any value which meriteth, or that they are accepted for satisfaction (seeing the onely oblation of Iesus Christ once made is more then sufficient in this behalfe) or for that they are correspondent and aunswering vnto the righte­ousnesse required by the Law, and which onelie meriteth and deserueth, according vnto the tenour of the couenant, life e­uerlasting; agreeable to this resolution, Doe all these thinges and thou shalt liue, and cursed is he which accompl [...]sheth not al these things. In summe therefore it is in Iesus Christ alone who hath perfe­ctly accomplished and fulfilled al righteousnesse, that the pro­mises of the Law are auaileable vnto vs. Farther albeit we bee neither stones nor blockes in wel doing, notwithstanding see­ing that to will wel or to doe wel are not any way of our owne nature, but created in vs by grace onelie, the good workes we doe are rather his then ours, and therefore to speake properlie indeed, he crowneth his works in vs his vnprofitable seruants [Page 191] rather then ours, as if they proceeded from vs. In a woord that he accepteth of and crowneth the best woorkes of the holyest as rightlie good, and smelleth vnto the odor of our spike-nard as sauoring him and smelling wel, proceedeth not of any suffi­cient quality of them which they haue in themselues, but of this, that of his meere mercie hee considereth them not rigo­rously, such as they are in themselues, but regardeth and estee­meth them in him in whom it hath pleased him to elect vs, & in whom it pleaseth him so to looke on vs as to like both of vs, and whatsoeuer is presented him by vs. For examining in rigor of the Law the greatest godlinesse and charitie which can bee found in anie of his Saintes, it shall bee found that in all of this there is so much soile and filth intermingled with that which is cleane and neate, and so much bad among the good, such as it is, that not onely it is without al value to be able to moue the Lord to crown vs with his glorie, but contrariewise being no­thing else but a polluting and defiling of his graces, deser­ueth nothing but condemnation if he iudge of it according vnto the merit thereof.

14 And this is the cause why the spouse resteth not on her own spike-nard, but on her Bridegrome whom she compareth vnto two sweete plantes or young trees (for these names are not very welknown vnto vs) bearing a gum of most excellent sweete odour, namely to the Myrrhe, and vnto that which is called Copher, bearing a certaine fruite or a flowre in forme of a cluster, whereof was great aboundance in the vineplattes of Engaddi, a place renowned in sacred historie by reason of his plenty and fertility. Let vs therefore note in this place first the manner of speech, which sheweth that the spouse and her spike-nard are two distinct thinges. But the Bridegroome is himselfe this Myrrhe and this Copher. For touching the gra­ces which we haue and concerning the fruites of them, which are good works, all these are qualities not borne in vs nor with vs, but are come on vs of the liberality of him, who createth and formeth in vs both to wil and to doe: so that to speak pro­perly, it is not we that smel sweet, but the giftes and graces of [Page 192] God wherewith he hath endued vs, cause vs to smel sweet. But it is the Bridegroome which hath al of himselfe, in as much as he is God, and giueth al vnto himselfe, in asmuch as he is man. In a word it is hee that is all perfection: and that hath it in him without meane or measure: but to impart and communicate it howe and to whom it pleaseth him, as the fragrant flowre keepeth not his sweete smel to it selfe, but poureth it forth and causeth it to be sauored and smelt of them which approch and come neare it. And this is the cause why it is saide elsewhere not onely that this Bridegroome hath life in him: but that he is the life it selfe and the resurrection, and that hee hath life in himselfe, yea saith he the spirit taketh of mine, Ioh. 16.14. as elsewhere hee saith, that he hath power to lay downe his soul, and to take it to himselfe againe, Ioh. 10.18.

15 And this is the reason also why he is not compared sim­plie to one graine but to an handfull or bundell of Myrrhe, nor to one graine alone of Copher, but to a cluster of Copher, be­cause that indeede hee giueth of his spirit by measure, but hee hath al in himselfe without measure. But alas it is not vpon the woorld that he hath powred this odour. For neither doth this smel wel vnto it, nether doth it smel wel vnto the Bridegrome. Who is then quickned with this odour of life? 2. Cor 2.16. It is she who hath this bundel of Myrrhe and cluster of Copher in her bo­some, namely they who according vnto the example of the blessed virgine Marie lay vp and keepe the wordes of eternall life, Ioh. 6.68. in their heart, Luk. 2.15. Who heare this woorde of the Lorde and keepe it, Luk. 11.28. and meditate therein daie and night, Psal. 1.2. in whose hearts this word dwelleth plentifully, Col. 3.16. and by consequent Iesus Christ together with his father, Ioh. 14.23. as also the holy Ghost, Gal. 4.6. to the end that our bodies al­so be his Temple, 1. Cor. 6.19. Let vs therefore learne to discerne the painted shew of the world from the true beuty and boun­ty, and let vs pray our good God it maie please him to change vs throughly, driuing out of our vnderstanding al filthinesse of falsehoode and ignorance and al infection of our affections, in lieu whereof hauing perfumed vs within and without with the [Page 193] odour and sweete smell of his integrity and obedience, it will please him to reforme vs also in all purenesse and holinesse, to bee vnto him a sweete smelling sauour by his holy grace and singular mercie. And because that hitherto wee haue abused these his graces, notwithstanding his so great patience, wee wil demaund and craue mercy at his hands as followeth.

Almighty God &c.

[Page 194] WE haue hitherto as it were accōpanied the Bridegrome & the spouse vnto the feast & banquet of the fiansailes, now their holy discoursing & talking toge­ther, full of vnspeakeable comfort and consolation is here set downe and de­clared. For who is he that can compre­hend either the loue which the bride­grome by inward effects testifieth vnto his spouse, yea to euery faithful & beleeuing soul, or the ioy & contentment, which the spouse thereby receiueth, considering aright and esteeming the price and valewe of that shee recei­ueth, & the excellency of him who voutchsafeth her so great honor. Now seing the consideration of so great a benefit con­straineth such as are most ignorant to wish and desire it, and such as are most wicked to condemn themselues for despising and contemning of it, we must bee so much the more diligent and attentiue in heedful marking of these discourses of theirs, that so we may haue our part therein.

2 The Bridegroome therefore hauing called this spouse, his loue, or welbeloued, testifieth vnto her twise together, that shee is faire, that shee is faire. Let vs therefore first consider the excel­lency of him who speaketh in this place. It is the euerlasting son of God who is not deceiued, to take that for faire which is foule, being abused with the forme and fashion of this world, 1. Cor. 7 31. and who speaketh fainedly or dissemblingly, Mat. 22.16. Therfore we 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 [Page 195] 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 [Page 196] 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 [Page 197] 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 Bride­groome. The one is of meere gratuity, hauing no other foun­taine but the infinit goodnes and compassion of God, so farre to loue this poore and miserable creature, Ioh. 3.16. & Rom. 5.8. The other is vpon an infinite obligation, not onely of the creature towards the creator, but which is more, of her which was so dearly raunsomed from sinne, death, and hell, towardes her most bountiful and liberall Sauiour. The one goeth before [Page 198] & presentes it selfe first, the other followeth. The first procee­ding from himselfe engendreth the other in vs of meer grace. For our wel-doing reacheth not vnto god, Psal. 16.2. to whom no­thing can be added, & from whom nothing can be taken. But al the good and profit which can proceede from the loue that a faithfull soule beareth vnto his Sauiour, returneth to it selfe, because it pleaseth God to honour them who honour him, Gen. 22.26. 1. Sam. 2.30. Psal. 91.14. And who wil not cry out with the Prophet, saying; What is man that thou vouchsafest to know him, & the sons of men that thou wilt haue care of them? Psal. 8.5. and. 144.3. And againe, What shal I render vnto the lord? Al his benefits sur­mount mine vnderstanding, I will take the cup of acknowledgement of saluations, and I wil praise his name, Psal. 116.12.

5 The spouse addeth, Beholde thou art goodly and pleasant. A most true speech. For what is there in respect of this great saui­our so goodly or so pleasant? Of whom the Prophet speaking (who notwithstanding saw him not but a farre off, Heb. 11.13. and through the shadowes of the Law) I shal saith he, be satisfi­ed whē thy glory shal appear, Psal. 17.15. But besides this, we must note that she which speaketh heere, is shee onelie, who know­ing what this beuty is, albeit her selfe were truly faire, & heard her beautie commended by her Bridegroome, staieth not her selfe notwithstanding thereon, but seemes she would saie, that as for her selfe, all her beauty is nothing vnto her, but that it is her Bridegroome who is indeede goodly and worthy to be loo­ked on, as also hereon it is that she altogether resteth her selfe. The poor Paynims and not our wise Salomon onelie, Prou. 27.2. could tel wel enough how to blame & dislike of them, who gaze on their owne feathers, & praise thēselues. And how may wee cal the assembly of them, the spouse of the Lord, that is to saie, the true Church, who alleadge their vertues and merites, though they had an hundred times more then they attribute vnto themselues? This saie they, thinking thus to excuse the matter, proceedeth not only from our selues, but from grace also, with the which if we were not preuented and accompa­nied, wee coulde merit nothing at all. As much said the proud [Page 199] Pharisee, Luk. 8.11. as if that grace were therefore giuen vs to saue our selues by the value of works mingled with the merit of Iesus Christ. To let passe the other error of theirs altogether inexcuseable, that they recken their most manifest and notori­ous superstitions for merites also. On the contrariside what is the language of the true church of the Lord? Not vnto vs ô lord, not vnto vs, but vnto thy name giue the glorie for thy truth and boun­ties sake, Psal. 115.1. What am I, said Dauid that great seruant of god, & what is my fathers house, that thou bringest me so far? 2. Sam. 7.18. And what saith the Apostle of Abraham the father of the beleeuing? Truly, saith he, if Abraham were iustified by woorkes, he hath whereof to boast, but not before God, Rom 4.2. And the chil­dren of God what aunswere doe they returne the Lord giuing them testimony of their good life in the later day? lord, whē saw we thee hungry & thirsty &c? Mat. 25.37. Let vs therefore apply our selues vnto the studie of good workes, which are the beu­tie giuen vnto the Church of God, and know we that God wil begin them in vs, as it is he who doth them in vs, bestowing on vs freely both the willing and the doing, Phil. 2.13. but by his one­ly grace, freely bestowed in him in whom alone he accepteth of vs, Ephes. 1.6. and not for any value or merit of them. For not onlie we haue nothing but of free gift, 1. Cor 4.7. but also when we haue done al, we shal be nothing but vnprofitable seruantes to that master who hath nothing to doe neither with vs nor with our woorks, Luk. 17.10. as also the Apostle speaking of those who are most righteous saith, that euerlasting life is the gift of God by Iesus Christ, Rom. 7.23.

6 Finally the spouse saith: Our bed is green, the beams of our hou­ses are of Cedar, & our galleries of Cypers. As touching the bed, this may be meāt not of a couch to sleep on, but of the maner they vsed of old in taking their repast, not sitting but halfe lying on cushins, as the proper signification of the word importeth which the spouse aboue vsed, Ʋers. 12. This may bee also ve­ry well referred vnto that which is said of the greenes, name­ly, as if it were made of greene grasse. Notwithstanding there is nothing letteth why it may not be taken also for a couch or [Page 200] bed, whereon men repose & rest themselues. Nowe in what sort soeuer it bee taken, the spouse doth rightly say that this bed is greene, to shew how pleasant that peace is which the world cannot giue, Ioh. 14.27. neither yet take awaie, Ioh. 16.22. which repose is not found but in Iesus Christ alone, Mat. 11.29. see­ing there is no condemnation in them which are in him, Rom. 8.1. And this is the reason wherefore this spouse, yea euerie of the faithfull is compared vnto a goodly tree alwaies greene and bearing fruite, Psal. 1.3. & 92.15. And Saint Peter saith that our crowne is incorruptible. That which is added, of beames of Cedar, & ga­leries of Cpyers or other such wood, hauing respect vnto the buildings and pallaces of kings couered flat with battlements and galeries on the top, tendeth vnto the same end, namely, to shew vs by the similitude of these two sortes of odoriferous & not putrifiyng trees, that the ioyning and coupling of this Bridegrome with this spouse withdraweth vs from the stench and corruption of the woorld, making of our soules & bodies so many Temples, distinctly considered, dedicated vnto God, 2. Cor. 6.16. and Ioh. 14.23. as being ioined together they are called liuing stones for the building of this one and spirituall Temple, namely of the church truely Catholique & vniuersal, 1. Pet. 2.5.

7 Neither must we forget that she maketh distinct menti­on first of the beames, and then of the galeries: naming the principal proppes and staies of this building, I meane the Pro­phets and Apostles, who yet to this day quicken & giue life vnto the Church of God, by their holy writings preached and expounded therein, Eph. 2.20. Such therefore is this house of the Lord and the habitation of the true Church, & not this lakes built vpon mens traditions with mouldy and rotten wood which hath some faire 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 [Page 201] 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 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 [Page 204] 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 [Page 205] 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 cā ­not 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 make vs to vnderstand the language of his vi­sible and sensible creatures, which ought to be vnderstoode of euerie one, & is notwithstanding vnknowē vnto the most part of men. For when he calleth himselfe Almighty and eternall Creator, most patient, and yet notwithstanding most iust and righteous, he doth as a master painter, who should paint cer­taine figures in a table, not to stay his scholers in the outwarde view and contemplation of that which the painting doth out­wardly figure & represent, but to make them thereby to know things greater and inuisible by those visible representations & Images. For example, the picture whereof the world made af­terwardes a detestable Idol, called Saint Christopher, was neuer the picture or pourtrait of any man of that name: but was first inuented to represent the condition and state of euery christi­an [Page 206] called Christophorus, that is to say, bearing in effect the name of Iesus Christ, namely the burden of his Crosse, and passing as a mighty gyant through the gulfe of this woorlde, with the rest and proppe of faith, seruing him as it were for a staffe, bee­ing guided alwaies by the meanes of the light of the worde vnto the hauen. And thence it came to passe that because the Christians could neuer abide any Image or portraite to bee brought into the assembly and congregation of Christians, these Saint Christophers are yet remaining in the church por­ches: as also the figure of that, for which they haue made their Saint George. But the diuell found afterwardes the meane to bring into the Church both these pictures, and a million of swarmes of other Idoles, euen to put God and his trueth out of doores. To returne vnto my matter, the frame of this worlde (as, besides that which the blinde Paynims themselues haue in this behalfe obserued, the whole Scripture teacheth vs, Psal. 19. and 145. and elsewhere almost throughout, & namely the Apostle, Rom. 1. and Acts. 17. in that excellent Sermon of his which he made at Athens) is a plain and excellent preaching, of the eternall wisedome, power, and bountie of God. But when god speaking either vnto his seruants, or by his seruants, declareth vs the same, hee is then as it were a verbal expositor of that which many (were it not for this) would neuer obserue in the contemplation of the heauens, or of the earth, or of o­ther the creatures of God. And hereunto we must referre a great number of places of the holy Scripture, which are as it were a glosse and commentarie of that which the good and goodly creatures of God doe testifie vnto vs without speake­ing.

4 Secondly because this whole manifestation of Gods so great and magnificent maiesty, could not but astonish vs, nay condemne vs, & make vs altogether inexcuseable, Rom. 1.20. Therefore hath God reuealed and manifested from heauen an other more notable & excellent mysterie, I meane the gospel, announcing and preaching vnto vs the free reconciliation of God with vs, together with al the vertue of the spirite of God, [Page 207] to enlighten and to chaunge our hearts: wherein God againe vseth the meanes of visible thinges, but yet after a maner and fashion somewhat diuerse and different from the former. For as concerning the first point which we haue touched, the lord maketh himselfe as it were the expounder of the book of na­ture. But in this second point hee vseth his creatures to a more excellent end, and such as passeth and goeth beyond the end of their creation, that is to wit, to aide and helpe vs to conceiue this high and supernaturall secret of our saluation and of the author thereof the sonne of god, and of that which dependeth thereon, in asmuch as he taketh and draweth from these cor­poral & visible things, similitudes, ayding & helping greatly for the conceiuing of thinges spiritual. This appeareth by in­finit similitudes & parables or comparisons found in the holie Scriptures, and especially in the history of the gospel, which if we haue well rooted and planted in our memorie, there is no­thing can present & offer it selfe vnto our eies which induceth vs not to think on God to dedicate our whole life vnto him.

5 In this place therefore according vnto this customable manner of doing, the Bridegroome which is Iesus Christ, pro­poseth vnto our vnderstanding his beutie & excellencie, com­paring himselfe vnto two flowers the Rose and the Lilly, yea to a Rose of the fairest which were in all the countrie, being most likely that such were they of the champion of Sa [...]on, wherof men­tion is made, Esai. 33.9 & 1. Chron. 27.29. and Act. 9.35. as if we being in Fraunce should saie, a Rose of Prouince. Neither is it without cause that this comparison was chosen in this place by the holie Ghost. For if we consider well and narrowly of all sortes of flowers, we shal finde that among al the creatures we see here below with our eies, there is none more admirable, or which seemeth rather sent from heauen, then to come out of the earth, then a flower, how smal so euer hee be, whether wee regard the pure and subtil matter it is composed of, or whether wee consider the workemanship more then admirable which appeareth in them: or whether we respect the colours where­with they are checked and diapred: or whether wee stand on [Page 208] the sweete sauour and smell which proceedeth from them, or finally whether wee looke vnto the fruites and seedes which spring from them according vnto their infinit diuerse kindes. So that there needeth but the least flower that is to conuict all the Atheists & mockers of the woorlde of the infinit power & wisedome of God. And therefore it is not without cause that the Lord Luk. 12.27. saith, that al the glorie & glittering of Salomō is not comparable to one blewed Lillie of the field. True it is that flo­wers are of little continuance, for the which cause the Scrip­ture doth often times represent and compare our poore and fraile condition vnto a flower, which is soone faded and wi­thered, as, Esaie. 40.7. and Iob. 14.2. and 1. Pet. 1.24. but wee must apply similitudes no farther then vnto the ende they are referred.

6 I saie therefore that this similitude taken from these two most faire and exceeding sweet flowers aboue al other, is mar­uailous fit and proper to represent this Bridegroome vnto vs, as it were in a glasse of the most faire and beutifulst. There is nothing more white and neate then the whitenesse of a Lilly, otherwise called the Lilly of the valleies, because it groweth e­specially in such places. And who is hee that commeth neere vnto the puritie and righteousnes of him in whom there was neuer found anie spot neither without, nor within, who is the holy of holies, the only righteousnes and innocency of whom was able to appease the wrath of God? Asmuch may bee saide of the white Rose. But if we list rather to compare this Bride­groome vnto the damask or scarlet Rose, hee shal be yet better represented vnto vs, not according vnto that diuine nature, inuisible and incomprehensible, distinctly considered and by it selfe; but in as much as he is the sonne manifested (that is to saie made visible & true man) in our bodily nature. For among al the coulours of the woorld, as the dy of the scarlet Rose is the most excellent that maie be found, so ther is none which doth more liuely and naturally represent the coulour of mans flesh quicke and temperately coloured. What is then this scarlet or damaske flesh color Rose? It is the great secret of our religion, [Page 209] namely the true sonne of God, manifested in flesh, iustified in spirite, seene of Angels, preached vnto the Gentiles, beleeued on in the world, and receiued vp into glorie, 1. Tim. 3.16. this is that elder brother, Rom. 8.29. the fairest of al mē Psal. 45.3. this is our soueraigne high priest, holy, without spot of sinne, separated from sinners, exalted aboue the heauens, Heb. 7.26. crowned with glorie and honour, Heb. 2.9. who hath a name aboue al names, Phil. 2.9. But how is he ascended vnto his degree? By the suffering of his death, euen the death of the crosse, Phil. 2.8. Beholde then a gaine a Rose not onelie in part died, but all red with that blood by the which our sinnes are washed. Such was hee when Pilate hauing scourged him brought him forth vnto the people & said, behold the man. Such was hee when hee was al bathed with his owne bloode on the crosse beaten for our sinnes, wounded for our iniquities, torne and disfi­gured for our transgressions, Esaie. 53.5. And what was then the beuty of this Rose? Trulie obscured, nay put out for a litle time and defaced, Heb. 2.9. so farre as that this Bridegrome became to be more vile then a worme of the earth, Psal. 22.6. But seeing obe­dience is alwaies more faire and pleasant vnto God then sacrifice, 1. Sam. 15.22. and there was neuer obedience like vnto that of the crosse, Phil. 2.8. it followeth that this Rose was euen then before God in his perfectest glosse and beuty, albeit it was so died with bloode, not which staineth and blotteth, but which doth awaie the staines and blots of the woorlde. Which thing maie seeme to haue been figured and represented (clean con­trarie to the meaning of Pilate and Herod) both by the purple robe wherewith Pilate clad him being altogither bloody, Ioh. 19.5. which is correspondent & answering to this scarlet Rose: as by the white robe which Herod put vpon him to mock him withal, Luk. 23.7. which is and may be referred vnto the simi­litude of the Lilly. Naie which more is, at this daie, yea and be­fore the act of this reall and indeede bloodie oblation, and in the act it selfe, and since vnto the end and consummation of the woorld, yea vnto all eternity, if this Rose had not appeared before God the father, and did not still appeare, and shoulde hereafter, to be seene and smelt of him; there had neuer been, [Page 210] nor should not now haue beene, or at anie time hereafter anie spouse of this Bridegroome, that is to saie, neither Church nor eternal and euerlasting happines and felicity. For in whom is it (that is to saie, in respect of whom is it) the father hath cho­sen his Church from euerlasting? In Iesus Christ who was to bee that which hee was made, and to doe that which hee hath done for his elect in his determinated and appointed time, Ephes. 2.4. and Gal. 4.4. in whom was he appeased from the be­ginning? In the Lamb, who in respect of the effect, was slaine since the wound & sore was made, Apoc. 3.12. to whom had the Lawe respect? To this Bridegroome who should accom­plish it and hath accomplished and fulfilled it in his time, Gal. 3.23. and who is the bodie and substaunce of the figures and shadowes of the law ceremonial? Col. 2.17. In a word, although the act of this bloody sacrifice, and of this onely oblation once for al made, Heb. 10, 14. be passed alreadie, and that Iesus christ liueth and raigneth as a victorious Lord ouer death, Rom. 6.9. hauing led his enemies captiue in triumph, Ephes. 6.8. yet not­withstanding before the father, vnto whom there is no diffe­rence of time past, present, or to come, the woundes of this Bridegroome, wherewith this Rose is bathed, do as I maie so saie, alwaies bleede fresh and shal bleede for euer, holding still & appeasing the wrath & anger of God the father. And what doe we euerie day, whether it be in hearing and receiuing this word and giuing him thankes, or whether it be specially in the celebration of the holy supper, but renew and refresh the me­morie of his death and passion, not to offer him vp againe in sacrifice (for this were to denie his reall oblation once for all made, and for euer) but as it were to present him, beeing yet, as I may so saie, euery daie sacrificed, and as it were stil bloody, in asmuch as we set his death & passiō between god & vs, as the only foundatiō both of our faith as also of our hope. And ther­fore let vs know that without wee present vnto the father this Rose throughout red, & this Lilly altogether white & pure, neither we nor our prayers can be acceptable vnto him: of the which flowers, if the coulor, which is a witnesse of the obedi­ence [Page 211] and satisfaction and innocencie of this Bridegroome, be pleasing and acceptable vnto god, the odour of them figured by the perfumes of the Law, as we haue in our sermons going before at large declared, is much more sweete & pleasant vn­to him. And this is it which we haue to consider in this Bride­grome to be thereby stirred vp and moued to ioyne our selues euery day nearer and nearer with him.

7 Let vs heare now what he saith of his spouse, to the ende to make vs the more desirous to enioy her companie. Like as the Lilly, saith he, among the thornes, so is my loue among the daugh­ters. We haue alreadie spoken of this most excellent name and indeede precious of Loue or Welbe-loued, vnder which is com­prised al maner of blessing, and the fountaine and spring from whence it floweth, which is the meerelie free loue of God to­wards them, who are by nature his enemies, Ioh. 3.16. and Rom. 6.10. and therefore without farther standing hereon, wee will onelie consider the causes wherefore the spouse is heere com­pared vnto a Lilly, and wherefore these words among the thorns are added. The faithful, (the assemblie and company of whom in one mystical bodie of Iesus Christ is called the Church) are compared sometimes to goodly trees bearing fruit at al times, Ps. 1. sometimes vnto palm trees & Cedars of Libanus, Ps. 92.13. some­times vnto a fruitful vine, Psal. 80.9. in this place she is cōpared by her Bridegrome vnto a Lilly, as himself was also called a lilly in the verse going next before, to shewe vs the agreeablenesse and conuenience betweene these two. Beholde therefore two Lilly plantes, both of them most faire and most sweete. But the first is a Lilly of himselfe and in himselfe, yea so perfect a one, as hath no fault or blemish in it. But this second beeing of it selfe a dead plant and infected, is made a Lillie, by drawing of the nature and iuyce of the true Lillie whereunto it is incorpo­rated: cleane contrary vnto that which falleth out in graffes of mens planting, in which the graffe remaining still in his owne nature, the wild stock on which he was grafted, is altered and chaunged. Such are the faithful called goodly fruitful trees, but it is by vertue of the water, which is alwaies at the foote of [Page 212] their roote, Psal. 1.3. who are called Palmes and Cedars, but it is because they are planted in the house of the Lord, Psal. 9.13. who are a fruitful vine, but transported and brought out of Ae­gypt, and planted and husbanded by the hand of God, Psal. 80 9. whose field and husbandrie it is called, 1. Cor. 3.9. Neither maie wee maruaile that the name of Lilly is giuen and communica­ted vnto the Church, seeing shee is sometimes called by the name of Christ her husband, 1. Cor. 12.12. in asmuch as shee is made one with him. And indeed why should she not be called a Lilly, aswel as her husband, seeing shee is holy and righteous with the proper holinesse & righteousnesse of him? 1. Cor. 1.30. and consequently of a most sweete sauour in him? 2. Cor. 2.15. Such then is the true Church, through the onelie grace of god, in him who (beeing made true man in al and through al, sinne onelie excepted) maketh her conformable vnto himselfe, & by consequent euerie of the faithful, chaunging the flesh into spi­rite, that they maie bee al made one spirit in him, 1. Cor. 6.17. this is I saie this true Lilly, and therefore it followeth that wee must hold her for a false and bastard plant, which sauoreth not but of her wild and stinking nature: or happilie thinketh to muske and perfume her selfe with that which she falsly calleth her merites, or the merites of Saintes, Phil. 3.9. much lesse are they this Church who by their wicked and detestable life, are abominable before God and men, 1. Cor. 6.10. vnto whom the Gospel is turned into the sauour of death, 2. Cor. 2.16.

8 But that which is after saide, namelie that this Lilly is a­mong thorns, giueth vs to vnderstand, what the condition of the Church here below is, to wit a lamp shining amidst the darke­nes of this world, Phil. 2.15. or as a sheepe among the wolues, Mat. 10.16. in a woord, as a florishing plant in the desertes full of millions of croked bryars and thornes: beeing notwithstan­ding of a most sweet smel, amongst al stinking and venemous plantes Neither are these thorns onelie round about this faire Lilly, but thrust themselues into her, and seeke to choke the Lilly and her flowers. Naie which more is these thornes shal not be rooted vp vntill the latter daie, as is declared by the pa­rable [Page 213] of the tares, Matt. 13.24. yea besides this, euerie one car­rieth in his hart the remnant of these thornes, as incredulitie, which seeketh to chooke faith, distrust sighting against hope, in a woord, the flesh resisting the spirit: in which combate we feele many great and greeuous pricks, Matt. 13.22. Gal. 5 17. Rom. 8.23. Such therefore is the condition of the Church and of euerie member thereof, as continuall experience wit­nesseth, whereof it was necessarie we should bee put in minde and warned, to the end wee should not thinke that we can bee the Lilly which is liking and smelleth sweete vnto the men of this world: but contrariwise that we should make our account betimes, that the more we be changed into true Lillies by the grace of God, the more wee shal displease the hogs and dogs of this woorlde, to whom nothing is sweete but that which is filthie and vncleane, the enmity of God and the world being perpetual.

9 Hereon ought amongst all others those sages and poli­tique wise especially to thinke, who imagine they can finde a means to agree light and darknes together. No, no, a man can­not faithfully serue two contrarie masters. If thou wilt bee this sweete Lilly, thou must be assaulted with thornes, and neuer a­greed and become one with them, except thou wilt bee bur­ned togither with them. But what? The mistes cannot hinder the sunne from rising to make a distinction betweene day and night. Darknes cannot let the moone and the stars to continue such as they are, although sometimes the vapours be so thicke & so grosse, that they who are below are depriued of the sight of their clearnes and brightnes, euen so must we bee children of the light in the middest of the darknes of this woorld, as the land of Gosen enioyed the light of the daie, when the greatest part of Aegypt was couered with thick and palpable darknes, Exod. 10.13. Wee must bee children of the light to force the most wicked to acknowledge in vs the father of light, Mat. 5.16. and to conuict the froward and wicked woorld, Phil. 2.15. Let the world therefore continue & remaine as long as it will a cursed ground, for which Christ praieth not, Ioh. 17.9. ful of [Page 214] bryers and thornes, whereof wee must take good heede that we be not pricked. But cōtrariwise though we are in the midst of it, let vs not stand to communicate with his vnfruitful works 1. Cor. 5.9. and Ephes. 5.11. but let vs bee and continue fruitfull trees strong Palmes, fragrant Cedars, smelling sweete and plea­sing the Lord, encreasing and florishing from daie to daie vn­to the glorie of God. Let vs praie our good God and father of his great grace and mercie to perfect in vs his holie work hee hath begunne, to the end wee maie seeke for and finde in him our whole repose and contentment, without beeing deceiued and seduced by the vaine shew and appearance of this world, but that rather following the example of Moses the faithfull seruant of God, the reproch it selfe of Christ be more precious vnto vs, then al the riches and treasures of Aegypt, Heb. 11.24. that in the middest of this stinking and contagious world wee maie bring foorth fruites of a good and sweete smel vnto him who hath transplanted vs out of the world in his holy house. And because that hitherto contrarie vnto our dutie wee haue beene and yet are, negligent, forgetfull and vnthankfull in this behalfe, let vs craue at his hands mercy and forgiuenesse as fol­loweth.

Almighty God &c.

WE haue vnderstood in the two vers. go­ing before what testimony the Bride­grome, who knoweth himselfe and his spouse best, hath giuen of that perfecti­on which is in himself, & of that which it pleaseth him to like and accept of in his spouse. Followeth now what the spouse testifieth shee hath found & re­ceiued of the excellencie of her Bride­groome, whom shee compareth vnto an apple tree full of most pleasant fruit and growing in the midst of a forest of wilde trees and such as are vtterlie different in nature from this apple-tree: wherein are shewed vs great and high mysteries. For first of al it is true that in respect of the spirituall norishment and life, the simple sauor and smell of a Rose or some other flower doth best represent it vnto vs, and after a more spirituall manner then grosse and materiall meate, as a Peare or other like fruit: [Page 216] but to assure vs of that which we ought to seek after for the su­stenance of the true life, the infirmitie of our faith requireth that we should bee taught according vnto our rudenesse and weaknesse. And this is the cause why, for that men liue not by the odour and smell of flowers, but must eate and drink to be sustained: the holy ghost compareth and likeneth in this place this Bridegrome, whom he had before compared vnto a Rose and a Lilly, vnto an apple-tree and other like fruitful tree. For the woorde which Salomon heere vseth, as also that of the latins which signifieth an apple, comprehendeth in generall euerie fruitful tree mē eate of, be it of apple, or nut. So we see that vn­der the auncient couenant the Lord represented this Bride­groome and the life which we receiue of him, by the sacrifices and oblations of creatures more corporal then this: and vnder the new couenant hee would haue water and bread and wine to be vnto vs sacramentall signes of that which himselfe doth in vs vnto the end and consummation of the world.

2 The Bridegroome therefore is compared by the spouse vnto a fruitful tree, but planted in the middest of a forrest, and a­mongst other trees which are nothing like vnto him. Wherein we see what a correspondence there is betweene the Church, which is as a Rose among the thornes, and her Bridegrome being a fruitful tree planted among other wild trees. Before the sinne and transgression of man it was not so, when there was nothing neither among the fruites of the earth, nor otherwise in al this whole worlde, which agreed not with God the Creator, and which was not answering vnto the desire of man, whom God appointed to be ruler and gouerner of al these inferiour crea­tures. But the sinne of man hauing brought foorth thornes and bryars, Gen. 3.18. it is no maruaile if this change and alteration be found: but this is rather to bee woondred at, that it pleaseth the Lord of his infinite goodnes to grub vp in some part of the world these brambles and bryars, and to plant himselfe there as a fruitful tree, to the end that some number, whome it hath pleased him to elect before the foundation of the world, might feede and be sustained vnder his shadow. Wee read in the pro­phecie [Page 217] of Daniel, Dan. 4.20. how that great monarck Nebu­chadnetzer is cōpared vnto a goodly great tree vnder which the greatest part of the woorld had a couert. But this implieth nothing but a temporall power, and such as continueth but a small time. And therefore all such trees are subiect to bee cut downe, yea rooted vp and consumed in their time, as it is writ­ten in that prophecie. But heere mention is made of an apple-tree which representeth him whose kingdome is euerlasting, as the father who planted it promised it should bee: whereas contrariwise al wild plantes shal one daie be rooted vp and cast into euerlasting fier. This is then the imp which is sprouted out of the stocke of Isaie, vnder whom all the nations of the earth should be gathered there to rest themselues, Esai. 11.1.10. and this goodlie tree of life figured by that in the garden of para­dise, Gen. 2.9. Apoc. 2.7. of whom whosoeuer eateth he can ne­uer die. But let vs note well that which the spouse addeth. For whereunto would this tree serue vs if wee applied him not to his right vse? Happie is that womb which bare thee, said that womā of whom it is spoken, Luk. 11.27. and happie are the pops which gaue thee suck. But the Lord aunswered that they were more hap­py who hear the word of the lord & keep it. Which is no other then this which the spouse here saith, namely, that she sate downe vn­der the shadow of this Apple-tree, & hath eaten of the fruit which shee found most sweete and pleasaunt vnto her tast. But let vs set downe and examine al the wordes which shee heere v­seth.

3 I haue, saith she, earnestly desired to be vnder thy shadow. Wee must therefore first of al haue this hungrie appetite, which we saie in common speech, is a good sawce for all kinde of meate. But alas haue we it of our selues? No. Experience sheweth vs we haue it not. For the world is so farre from seeking after this foode, that contrariwise, albeit the Bridegroom hath so long a time cryed by his Prophet, Come, come yee which are thirsty, come yee to the waters, and yee that haue no siluer, come take and eate, come I saie take wine and milk without siluer and without mony. Wherefore laie you out your substaunce for foode which is naught worth, and why [Page 218] emploie you the trauel for a thing which satisfieth you not? Hearken di­ligently vnto me, and eate that which is good, and let your soule be mer­ry with this fatnes. Encline your eare & come vnto me, & harken vnto me that your soulmate liue, & that I may make an euerlasting couenāt with you, & may ratifie my free & sure promises made vnto Dauid, Esa. 55.1. & cryed yet again in persō & that with a loud & shril voice standing in the tēple, saying: If anie man thirst, let him come vnto me and drink. He that beleeueth in me, as saith the Scripture, out of his belly shall flow riuers of water of life, Ioh. 7.37.38. And in another place, Come, come yee vnto me all that trauel & are heauie laden, and I will refresh you, Mat. 11.28. although I saie the Bride­groome cryeth out in this sort, yet is there scarse one man to be found among a thousand, who hath notwithstanding eares to [...]ear, feete to goe after, handes to reach after and to receiue this heauenly food and norishment. Nay which is more, some being inuited and called to the banquet refuse to come, others spit out againe the food they there did eat, which they should haue kept within thē & digested, a thing verily most lamenta­ble & pitiful to cōsider. Knowing therfore that we are so clean out of tast of this meate, that wee haue no appetite at all of our owne nature to anie thing saue that which is hurtful and dead­lie, let vs be carefull and diligent to praie vnto our good God, to forme in vs a contrarie desire, to knowe and consider of the beuty & goodnes of this fruite. We read how Eue our first mo­ther, poysoned with the venom of that old serpent, had an ap­petite to the eating of that fruite which she was forbidden, be­cause she saw it fair to see, and good to eat. In that she thought it to be faire and goodlie to see, therein she deceiueth her selfe nothing at all, but (had not her vnderstanding beene vtterlie corrupted she would neuer haue thought that that could bee good to eate, the eating whereof shee was forbidden by the mouth of her Creator himselfe. In such sort doth Satan deale with vs euerie daie, by the meanes of our concupiscences sette on fire and entised by the outward shewe and appearance of thinges, to bring vs vnto sinne and transgression: and yet wee doe much worse and are more deceiued a great deale then [Page 219] euer Eue was. For the tree which she tooke to be faire, was in­deed faire and pleasant to behold, though it was not good to be eaten of. But as for vs, besides that wee abuse the beuty and goodnesse of the creatures of God as she did, we are so blinde, that that which is most foule seemeth vnto vs most faire, and that most sweete which is indeede most bitter, vntill such time as it pleaseth God of his mercie to chaunge our senses, and to enable them throughly to discerne betweene that which is good & that which is euil, Heb. 5.14. In a word this tree wher­of the spouse here speaketh, is that of which if we eate not, we can haue no life in vs, contrarie to that tree, of which our first Parentes were forbidden vnder paine of death to eate.

4 And seeing the deadly tast of that forbidden tree hath caused vs to lose all lust and appetite of eating and liking the fruit of the second, which is the only remedie we haue against death, we are continually to pray vnto God, that it will please him to make vs to know the beuty and goodnesse of this fruit, to haue a through appetite thereunto, to desire first to sit vs vn­der the shadowe of it: which thing we are diligently to consider of. For among other commodities which trees haue, in places of heat & of parching, their fresh & wholsome shade is not the least. And what heat or burning is greater then that of this world, seeing we beare besides within our selues, as it were the suburbs of hel, where that fire is which is neuer quēched? True it is that according vnto the example of the rich man ▪ of whom mention is made, Luk. 15. the men of this world insteed of perceiuing this wretched and miserable estate, find therein a certain cool refreshing, & cannot abide thē who would bring thē thence vnto this true refreshing shade, but in the end they feele it to their great & remediles sorrow; whē they are fallen, as we say, out of a could feuer into an hot ague, from whence they can neuer get out again. This shade therfore is the true re­pose & rest of a mans conscience, which is no where els to be found but vnder this tree, which we ought aboue all things to couet after, as himselfe also signifieth by that lesson which he teacheth vs, Mat. 11.29. Let vs adde hereunto that which the [Page 220] spouse saith, namely, that she is sitten vnder this shade. For to what purpose were it to enter into a place of refreshing, & after­ward to go out of it? And this is it which serueth as it were for an inditemēt against so many flying & giddy minds & spirits, who happily begin wel, but end most il: some of thē wauering now on oneside, & sometimes on an other, without resoluing them selues any way, as Elias reproched them of his time, 1. King. 18.24. others whirling about like fanes and wether­cockes with euerie winde, Ephes. 4.14. Iam. 1.6. others turning themselues the cleane contrary way, as an infinite number of lewd and wicked Apostataes and reuolters doe at this day, for whom it would haue beene better they had neuer bin borne. To all this sort of dealing is opposed that which the Spouse saith in this place, that shee is sitten vnder the shade of this tree. Which serueth not onely to the reproofe and condemnation of those whom we haue already spoken of, but also of a sort of curious companions who come neare the tree, onely to gaze on it and to looke on them who sitte vnder it; as also of those, who albeit they depart not from vnder the shade of this tree, but pretend to stay vnder it, notwithstanding are alwaies gad­ding so after this and that, that they feele not the one halfe of this comfortable refreshing of this shade. Which thing is re­presented vnto vs in the person of Martha, preferring the de­sire she had of prouiding of corruptible foode for her guest, the true & incorruptible life, so far as to take it il that her sister Ma­ry al that time sate stil at Iesus feet hearkening vnto his word. But what did the Lord answere her? Martha, Martha, thou art carefull and encombrest thy selfe after many things, but one thing is necessary, Mary hath chosen the better part, which shall neuer be ta­ken from her. And would to God all of vs had well & throughly learned this lesson. Which if we had, we should see no longer others walking vp and downe and telling of newes, others sit­ting at their tables a making of good cheere, others in their shoppes marchandising and traffiking, others out of towne to get in their debts, or rather their reuenewes, while the Lorde inuiteth vs to be at his feete and vnder the coole shade of that in­comparable [Page 221] sweete refreshing of his. Wee haue a long time warned euery one hereof, and we cry out for it in vaine, but wisedome cannot be iustified but by her children.

5 The spouse therefore witnesseth vnto vs the contrary, that shee is sitten vnder the shade, and which is more, shee addeth that she was not idle neither. For she emploied her time to feed herselfe with the fruite of this tree, whose excellent sweetnes she highly commendeth. The house of god, which is the enclosure of this tree, and the harbour and dwelling place of the church, is not the enclosure of some precious and stately building, whereinto a man entreth to see the goodly woorkemanship of vaultes or of pillers, the glittering of gold, and of siluer, and of precious stones, nor a place into which a man goeth to hear the Quire or the Organes which fill the eares: but it is a place where the pure word of God is sincerely preached in the hea­ring and sight of euery man, with exhortations, consolations, warnings and necessary reprehensions vnto saluation, not to returne thence but being fed with the true and solide food of inestimable sweetenesse to the soules of them who tast and sa­uour it indeede. For this is indeede the foode which caused Saint Peter and his companions to stay with Iesus Christ their master, when others departed from him, at what time the same Saint Peter said vnto his master, Lord, to whom shall we goe? Thou hast the words of eternall life, Ioh. 6.68. as it is elsewhere said, that the doctrine of the eternall and euerliuing is the restority of the soule, that the testimony of the euerliuing is true, giuing wisedome vnto the ignorant, the commaundements of the euerliuing are right, reioycing the soule, & the doctrine of the euerliuing pure, enlightening the eies, more to be desired then gold, yea then the finest gold, & more sweete then any hony, yea the hony combe. Psal. 19.8. &c.

6 Nowe the spouse to shewe vs that this Bridegroome of hers nourisheth her not by halfes, but prouideth her of drinke aswell as of meate, addeth that the Bridegroome hath led her from vnder this tree, into a place appointed for the drinking of his wine, if we had not rather vnderstand by these words which Salomon here vseth the banquetting hall: wherein we are first to note that [Page 222] she saith not, that she went, but that the Bridegrome led her thither: to the end wee alwaies remember, that as grace beginneth in vs our saluation, creating in vs to will, so must the same grace guide and direct forwarde the same will which it gaue vs. For without this insteede of making forward one pace, we shal fal flat to the ground. But as it is he which leadeth vs, so wee must folowe him: and so by consequent it is not ynough to haue ea­ten of this fruite in our owne home, but wee must goe in vnto the banquet. We must I saie ioyne our selues vnto our brethren, & make a good confession of our faith altogither euen before men also▪ as for this ende, namely for this common banquet, the seuenth daie hath beene from the beginning of the world se­parated from the other, and the three solemne feastes establi­shed vnder the Lawe. Such also were at the beginning of the Christian Church those common feastes of the Christians, whereof mention is made in the Actes of the Apostles, and 1. Cor. 11.20. and Iude 12. ioined with the celebration of the ho­lie Supper. Where are then the false Nicodemites of our daies? Where are they who for fear of men keepe themselues close, bearing themselues in hand that they need not to come in vn­to the banquet? No, no, the Lord wil haue indeede euery man to meditate and praie by himself too sitting vnder the shade of this tree, but hee will haue also euerie one to enter in into this banquetting hall, and there to feast togither, for which cause al­so christian assemblies haue a speciall promise, Matth. 18.20. and 24.18. as there is a special warning also giuen vs that wee take heede howe wee despise such assemblies, Heb. 10.15. for which cause wee see many horrible iudgementes fallen vpon manie. Let vs also learne that grace is added vnto grace vnto him, vnto whom it is giuen to vse it well, as is shewed in the parable of the talentes, Matth. 25. which is heere declared vs by that which the spouse saith, namely, that being before as it were in the fielde, sate vnder this tree, and eating of the fruite thereof with a good stomacke, she was afterwardes led in far­ther into the hall of this great feast, where shee was yet more aboundantly fedde, and that in such sort as that she confesseth [Page 223] that shee fell into a sound, not beeing able to receiue and conceiue of such exceeding intertainement. Let vs note in the third place which I haue touched in one word, namelie, that Iesus Christ prouideth vs not onely of meat, but also of drinke too, that is to say, that in him alone wee must wholly and entirely seeke after and find our whole sustenance and spiritual norishment. Which he would also shew vs visiblie & sensibly in the bread of the holie Supper, which is a certaine & sure testimonie of the partaking of the bodie which was gi­uen for vs: and in the wine which is the sacrament of the pre­cious blood shed for vs, not to be set before our visible eie (see­ing it cannot now be seene but by the eies of faith) but to bee trulie communicated after a spirituall fashion vnto a spirituall and eternal life. The like is to bee vnderstood of the ordinarie preaching and administration of the word, in which also Iesus Christ presenteth himselfe wholy vnto vs, to be receiued as it were by the hand of faith.

7 And therefore let vs remēber, my brethren, that this place, this place I say, wherein wee are, as also all other assemblies of the faithful, were there but two or three gathered together, are this wine-seller or banquetting hal of that great King of whom mentiō is made, Luk. 14.17. And who is he who being admit­ted into the house of some great Lord, to sit with him at his ta­ble, would willingly & wittingly bring thither with him any filthinesse or villany? Therefore alwaies and as oft as we heare the trumpet of the Lord to sound, calling vs into his house, I meane so oft as wee heare the bell ringing vnto a sermon, we ought not to go▪ but to runne, nay to fly thither: & yet not so at randon, but that we first prepare our selues, through a true cō ­trition, and consideration both of the death of him who inui­teth vs vnto this banquet, preuenting vs by his great mercy, as also of the excellēcy of that treasure which he wil there distri­bute vnto vs, that we bring thither a mind apt and ready to be taught, an heart full of appetite of this heauenly foode: in a woorde, a most ardent desire of receiuing, eating, liking and digesting so precious a meate, to shew afterwards the fruits & [Page 224] effectes thereof, within and without our house, at home and a­broade, farre and neare, by all our actions aswel of the body as also of the minde. But what? It is no marueile though we haue no tast and feeling of such a liberality of our God, seeing the most part contemne it, others eate of this food but for a fashi­on, and very few there be who digest it, to bee susteined by it, a miserable and lamentable case, and for which we shal pay one day sweetely, if wee thinke not betimes better vpon it.

8 But I pray you wherein do those pestilent harbours of I­doles, which they cal the bookes of the ignorant, resemble the hall of this banquet? Where insteede of administring this preci­ous liquor, mens eares are filled with howlings, and their harts impoisoned with errors, where vnder shadowe of deuotion & bearing men in hand that they are fedde by an attourney, they deuour widdowes houses, yea Kings Crownes and scepters: where in lieu of the true Iesus Christ, they feede the woorlde with a Iesus Christ of past, & for a full measure of all manner of sacrilege, they haue vtterly rakt away one of the two sacra­mentes of the holy supper. But if these be to be condemned, as sure they are, what shall become of thē who come vnto this banquet, otherwise well prouided and administred, to their iudgement and condemnation?

9 Moreouer wee may not lightly passe ouer that which the spouse addeth, namely that the banner or standarde, or ensigne of her bridegroome which is vpon her, that is to say, vnder which she marcheth, is called dilection or good-will. For as in an armie, the ensigne is it, which distinguisheth euery band and company vnder which euerie souldiar is to march, so the loue and good-wil which Iesus Christ beareth vs is that, which as­sembleth vs together to compose this bodie which is called the Church: which linketh and keepeth vs one to an other, which helpeth and aideth vs in all the assaults and combates which wee are to sustaine. For what induced and perswaded this great God to make the worlde for man? Nothing but his good pleasure to make a creature, in which he would declare [Page 225] by effect his singular loue and affection, that is to saie, because he would make one creature whom he would indeed entirely loue, so far as to make it gouernour & ruler of al the creatures else below, as if he had reserued for himself the place aboue, to commit vnto him that below, Psal. 115.16. And now certain­lie this is exceeding much, nay so great, as no man is able to comprehend the infinitnes of such bountie towardes the cre­ature which was not yet in beeing: but what is this in compa­rison of that which is shewed in the woork of the redemption of this vnthankful and traiterous creature? And that before the foundation of the world he prouided for this, that man being thus iustlie condemned vnto death, should not onelie not pe­rish, but be exalted by meanes of his exceeding loue into a de­gree aboue the Angels themselues? Ephes. 1.2. In such sort, as that a man maie and ought to saie, not praising the euill, but praising him who draweth light out of darknesse: O ha [...]pie fal which hath brought vs higher: o most happie darknesse without which this truly great light, had neuer appeared vnto vs. For mā had he not falled, had continued a creature fashioned for his excellent qualities, to be as it were a visible pourtrait of the inuisible cre­ator: but the fall of his which made him like vnto the brute beasts, serued for an occasion vnto the creator, not to be asha­med of him, but to ioyn & vnite mā so neer vnto himselfe, that hee and the eternall Sonne of God are but one person, Man-God, and God-man. And what moued God to doe this admira­ble worke? Certainly nothing but his infinit goodnes & loue, as the Prophet writeth, Psal. 8.5. and 144.3. And who can say the contrarie? This counsaile of his beeing once determined, what induced this great God to execute and perfourme it by so rare, so straunge, so admirable a meanes, that the Angels themselues (according as it was figured in those two Cheru­bins hauing their face turned ouer the couering of the Arke of the couenant) doe yet desire to comprehend it more & more, Exod. 25.10. and 1. Pet. 1.12. Certainelie this cannot haue pro­ceeded but from the same fountaine of his vnspeakable dile­ction and loue, through which hee had accepted of vs in his [Page 226] son, Ephes. 1.6. & Ioh. 3.16. And what moued this Bridegrome, the eternall of God, to chuse vnto himselfe this polluted mayden to make her his spouse? To beare with her for so manie her adulteries? Ier. 3.1. What more? To make himselfe subiect vnto the curse of the father, Gal. 3.13. to giue his life for her, Ephes. 5.25. to carry her sinnes euen vpon the tree of his crosse, 1. Pet. 2.24. Phi. 2.8. Certain­lie this loue and goodwill of his, the depth whereof no man is able to sound, or measure the height, bredth, or length thereof, Eph. 3.18 And what is the ground and foundation of our faith, but this assurance, that we are loued with an vnuariable and vnchaunge­able Dilection? Rom. 8.38. And how could wee hope in him, and how cal vpon him without the testimonie of the holie Ghost, which teacheth vs and sealeth it vs in our hearts that he loueth vs? Rom. 8.15. Ga. 4.6. 1. Cor. 2.12. Iam. 1.6. This is it therefore in a word which the spouse would saie in this place, that nothing else inuiteth her to retire her selfe vnto God, and to haue her refuge vnto him, nothing assureth and ascertaineth her, no­thing else distinguisheth and maketh her different from the world, but the loue which her Bridegrome beareth her, where­unto as vnto her ensigne she keepeth her selfe, to bee couered therwith and as it it were wrapped in it. Neither may we think it straunge that the name of Dilection or Loue is giuen vnto this standard, seeing that yet more significantlie the name of Loue or Dilection is attributed vnto God himselfe, because that he is the fountaine thereof from whence it floweth vpon vs, beeing his nature to loue man▪ yea, such as he hath chosen, whom hee iustifieth and sanctifieth, and wil finally glorifie. And this Loue engendreth, back againe another loue in vs, being giuen vs to loue him, who hath loued vs so much as is to be seene by this whole Canticle. And this is the cause why the spouse addeth that shee soundeth with mutual Dilection which shee beareth vnto her welbeloued. The exposition whereof we wil defer vnto another time.

10 Let vs now take all heedefull care to make our profit of this so excellent and precious a doctrine, suffering God to lead vs into this great and goodlie hall of the banquet, whereunto [Page 227] we are inuited euerie daie, let vs forget whatsoeuer is without, to keepe vs vnto this precious banquet, let vs forget, I saie, the loue of this world and of our selues, as if there were therin any commodity or happines, whereas all this is nothing else but vanitie of vanities: let vs cheare our selues in this feast with this true wine, quickning our spirites and eating of this sweete fruit of eternal life: and let our whole 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.

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 [Page 229] 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.

[Page 230]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 s [...]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 & [Page 231] corrupt euē 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 [Page 232] 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 [Page 233] 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 sow, to plant, to water the field into which they are sent, in as­much as they preach the word & administer the sacramentall signes: but who is it that disposeth and fitteth the land, which of it selfe is barraine and stony, to receiue the seede? Who ma­keth it to grow, to bud forth, to florish, to beare fruite? The one­lie sonne of righteousnesse, the onely appointed Prince and Sauiour to giue repentaunce and remission of sinnes vnto his Israel, Act. 5.31. What is then the vse of the word? To signifie vnto the soule of man by the eares, that wherefore the woords are in euery lan­guage and toung ordained, and nothing else: in such wise, that in respect of them who haue not the vnderstanding of the toung in which a man speaketh, and of them which well vn­derstand the toung, but haue not receiued of God the capacity of vnderstanding, to discerne and like of that which soundeth in their eares, this word hath no more efficacie of working vn­to saluation, then if one should speake vnto a deade man. And the sacramentes what vertue haue they? To represent vnto the eies that which the sacramentall promise saith vnto the eares, and nothing else. What doth then the water of Baptisme doe in the administration thereof? It testifieth vnto the eies and o­ther the senses of him which is Baptised being come vnto age, that as the common water washeth away the filth and vn­cleannesse [Page 234] of the bodie, so Iesus Christ hath by his death and passion washed awaie and done forth al our sinnes, and puri­fied and clensed vs from our corruption to glorifie vs one day in life eternal. This is it I saie which it testifieth and witnesseth vnto vs, & not that it cā cause any thing to be perfourmed in vs vnto farther sanctification, or produce anie thing in vs in that behalfe, as beeing therfore called sacred & holy, not that it hath anie more puritie or holinesse in it selfe then common water: but onelie because it is appointed and dedicated vnto this ho­lie vse, to be an holy, heauenlie and spirituall testimonie of our sanctification, by the ordinance of God. The like is to bee said of the sacramentall signes of the holy Supper of the Lorde, to wit, that the bread and the wine are holy and sacred testimo­nies ordained of God to witnes vnto our eies things inuisible, and such as are effectuated and wrought in vs by the onelie working and power of the holie Ghost, namely, that as recei­uing bread and wine corporally for the norishment of the bo­die and mainteinance of this corporall life: so embracing by faith our Lord Iesus Christ, true God and true man, he is made ours and wee are made his most nearely and straitly by a spiri­tual communication which we haue with him, and by the true iuyce of spirituall and eternall life and nourishment which we draw from him: to the end to liue eternallie in bodie and soule with him, when this blessed and happie daie shall come. I saie therefore againe, that, to attribute anie inwarde vertue and power vnto the woords, though the wordes be such as are or­dained by God and pronounced in his name: semblaby to at­tribute anie vertue vnto the administratours of the woorde or of the sacramentes: yea farther to attribute anie spiritual force of woorking vnto the sacramental signes, is a most open and detestable, not onelie superstition, but also Idolatrie.

5 To come now vnto the speach of our spouse, knowing this, she desireth both hands, that is to saie the power and vertue of her Bridegroom to make that wine and those Apples profitable to her, and by this meanes to cause her spirits to come againe vnto her. Secondlie shee therefore desireth this, because shee knoweth [Page 235] that if the second grace accompanie not the first, and the third the second, and so on vnto the end, nothing would bee perfe­cted and effected in vs, and we would incontinentlie vomit vp againe the meate and drinke wee receiued, with how good an appetite so euer wee first sauoured and ate it: and so our latter estate and condition should bee worse then the first, and from sounding wee should fall into an vtter fainting and giuing vp the ghost. And therefore if we wil be this true Church, there is no thinking of our selues proper and able men straight way, when we haue receiued a little, and so content our selues with that measure of faith we haue, though we had an hūdred thou­sand times more then wee haue: but we must haue a perpetual appetite, desiring that which wee haue alreadie, to the end it may be stil continued & encreased in vs: crauing of God new strength, and that it would please him not to lead vs into tentati­on: but continue to sustaine and hold vp with one hand our weake and heauie head, & embracing with the other hand our hart and our wil altogither fainting and languishing, naie for the most part of time, rebelling against him: to the end that beeing fortified in all the faculties and actions of the bodie and soule, and so strengthened throughlie in bodie and soule, wee may end our course happilie and receiue the crowne which he hath prepa­red for vs.

6 It followeth now to see how the spouse being by means of that wine, and those apples come vnto herselfe, is in this place proposed vnto vs as it were in a deepe rest, not of a sleep, which would bereaue her of al manner of feeling of that good, which she receiueth in this feast, as we see how that natural sleepe is no other vnto vs thē the Image of death, hindring the actions of al our senses, albeit that God hath ordained it for the refre­shing and strengthening of our poore bodie, which hath need of this comfort, and would not otherwise be able to indure & continue in his daily trauell. But we must vnderstand by this sleepe of the spouse, that happy repose and contentment, which euerie faithful soule enioieth, being sequestred from all earth­ly cogitations and thoughts to be occupied onely in the good [Page 236] digesting of that which it hath eatē in this feast, to be thereby nourished, that is to say, of that which shee hath learned and receiued in the Church of the Lorde, hearing his woorde and receiuing his sacraments: euen as after corporall repast, a man quitting and laying aside all his corporal actions, setteth him­selfe to sleep, to digest that which he hath eaten and dronken, thereby to be preserued & susteined. This repose thē is nothing els but that meditation whereof it is spoken, Psal. 1.2. and Psal. 16.17. And elsewhere in many other places, & whereof we haue excellent examples, in the Canticles or songs of Samuels mother, 1. Sam. 2.1. and of Dauid, 2. Sam. 7.18. of Zacharie, of the virgin Mary, of Simeon, Luk. 1. and 2. For so farre is it that this sleepe causeth the saints to loose their speech, that contrari­wise it is it which openeth their mouth, not to talke as in a dreame, but to speake as being rauished into heauen. This is it which we see happened vnto Saint Peter, in the history of the transfiguration of the Lord, hauing his eies dazeled with the appearaunce of his glory, Mar. 9.6.

7 Now as it is not in the power of men to giue vnto vs this repose and rest, Ioh. 14.27. so neither can they take it from vs. True it is that Satan troubleth it, and cutteth it off so much as he can, and wanteth no helpes, yea of our owne selues in this behalfe and to this purpose. But yet notwithstanding it is not in the power of any to trouble vs, except when & how farre it pleaseth God they shall doe it. This is it which we are heere to learne touching the expresse charge, the Bridegroome in this place giueth vnto the daughters of Ierusalem, that they trouble not this rest of his spouse, but suffer her to sleepe quietly so long as shee will. Wherein we haue first to marcke diligently, this continuall & perpetual prouidence of him, of whom it is saide, that hee that keepeth Israell doth neither slumber nor sleepe, Psal. 121.4. And therefore it is vnto him we must make our only repaire and re­fuge saying with the same Dauid: I will laie me downe to sleepe & wil not wake, for the eternall wil defend me. Which he doth not on­ly then, when in despite of the Diuel & al his complices wee haue some rest, as wee may say, that for these fifty yeares or [Page 237] thereabout, it hath pleased God to continue it vnto vs in this place, and as it is said, Psal. 23. to feed vs in al aboundance with his heauenly foode, in the sight and view of all the enimies of his trueth: but also principally in the most rough tempestes of tryals: that we might say with Dauid: he hath hid me in his taber­nacle in the time of aduersitie according vnto those wordes with which the Lord cōforteth his church, Esay. 26.20. Arise my peo­ple, enter into thy secret chambers and shut the dore vnto thee, & hide thy selfe for a litle time, vntill the indignation be ouerpassed. It is the Lord then who giueth this true repose and rest vnto his Church, and who defendeth it so farre as seemeth expedient vnto his blessed will.

8 But what are these daughters of Ierusalem which are thus adiured in this place? Some take them to bee the damsels of the spouses traine, as if a man should say vnto the waiting gentle­wemen of a Queene, take heede you awake not your Lady & Mistresse. But it were needlesse to vse so solemne a charge to­wardes such persons: and it seemeth rather that this is spoken vnto them who would not faile to trouble this repose and rest if so be they were not hindred. The Bridegroom therfore in this place calleth them daughters of Ierusalem, whom the spouse be­fore, Chap. 1.6. calleth not Her sisters, but Children of her mother: namely those, which are in the Church but not of the Church, as S. Paul putteth a great differēce, between the circūcised with­out, & the circumcised within, Rom. 2.18. saying, that al are not the children of Abrahā, which are of the posteritie of Abrahā, Rom. 9.7. These are therfore they vnto whō the Bridegrome giueth this charge, as vnto those, who are the nearest, & therfore the most dangerous enemies of the Churches rest, as experience hath dayly shewed, & yet euery day stil sheweth thē to be. For who are they who at this daie doe most hinder the aduancement of the kingdome of God, and that the Church ioyeth not in this rest? They are neither Iewes nor Turkes which so much doe it, in comparison of them, who call themselues the Catholique Church, naie the chiefe pillers thereof: together with certaine cursed Apostates and heretiques gone foorth from vs, because they [Page 238] were not indeed of vs, 1. Ioh. 2.9. but what? God brideleth them notwithstanding then, & so far as is behooueful & expedient, as it is said in this place.

9 As for the Roes and Hindes which are heere taken to wit­nesse of this charge, besides that this maner of speech is agree­able to the whole tenour of this Canticle, in which this mutu­al discourse is represented to be had between those which are in the fields: it is no new thing that the Lord and his seruants, take to witnes against men al sorts of creatures: as the heauens and earth, Deut. 32.1. the oxen & the stars, Esai. 1.2. the cranes, the storcks, and the swallowes, Ier. 8.7. yea the mountaines & the foundations of the earth, Mich. 6.1. As in deed there is no creature high, middle, nor lowe which demaundeth not ven­geaunce of God, against such as are rebellious and disobedi­ent vnto his commandementes, Rom. 8.21: Yea when it plea­seth God, hee maketh them executioners of his iudgementes, as appeareth by the sauadge and cruell beastes, of which it is spoken, 1. King. 13.25. and 2. King. 17.25. euen the verie frogs and flies, as appeareth by the plagues of Aegypt: so that it is verilie a terrible thing to fal into the handes of the liuing god. And with this are they especially threatned, who are the per­turbers & troublers of the church, otherwise called the annoin­ted of the Lord, Psalm, 105.15. and which are heere named the Bridegroomes loue, a woord most sweete, pleasant and amiable. O wretched and wretched againe is he who refuseth to haue his part therein, especially now when the sonne hath reuea­led vnto vs al the secretes of our saluation, as vnto his frindes, and not as vnto his seruantes, Ioh. 15.15. yea, hath confirmed and ratified vnto vs this infinit Loue and Dilection of his, by giuing his life for vs.

10 But what meane these wordes which follow, vntil she wil be awaked? For can the faithful soule be full of this sleepe, and de­sire to be awaked out of it? Certainlie Saint Peter had no such meaning in the historie of the transfiguration, but rather desi­red, he might stay continually in the mountain. I confes there­fore that such a meditation and as it were such a retired con­templation [Page 239] of euerie faithfull soule, is a thing altogether in­comparable in respect of anie thing in this woorlde besides: whereof Dauid may be a witnes Psal. 63.6.7. But notwithstan­ding seeing the members of the Church ought not onlie to re­ceiue this nourishment to be thereby sustained and nourished, but also to imploie themselues to the vse and seruice of the whole bodie, there is no talke of being alwaies & continuing in this contemplation: but we must come also vnto action and trauaile daie and night, euery man according vnto his vocati­on. And therefore these good fathers, who so sequester them­selues from the world, that in the end they haue neither serued to their own & others profit, haue greatlie abused themselues. So wee read that Iesus Christ, the true and perfect patterne of Christian life, withdrewe himselfe aside at euening into some secret place: but he emploied al the day in going vp & downe, in teaching and doing of miracles, yea busying himselfe so far as that he forgate his meate, Mark. 3.20. Saint Paul also kno­weth not which of the two he should chuse, namelie, either to be dislodged out of this bodie, which he especially desired, or to remaine in it, Phil. 3.23. and that to trauel night and daie, both publikely and in priuate houses, Act. 20.20. And this is the cause why the Bridegrome would haue his spouse to take her rest and that soundlie, and so far as to be satisfied therwith, and no man to trouble her repose, except the Bridegroome would so haue it and appoint it. For it is for him alone to wake her, as he saith afterwardes, and her selfe also desireth no more rest then it pleaseth her Bridegroome to graunt her.

11 And thus you see in summe what wee are to learne out of this most excellent place of Scripture full of singular Do­ctrine, namely that it is in God alone in whom we must seeke after our true felicity, hearing and meditating day and night his holy word, & depending on his prouidence & protection, vntill wee be gathered together in his euerlasting kingdome, where this holy and perpetual marriage shalbe consummated and ended. Let vs now with hart and mouth pray vnto him for his grace, saying as followeth.

Almighty God, &c.

WEE haue left the spouse in the repose and rest of her meditation rauished as it were altogether in an ecstasie, out of which her repose, she is now awa­ked by the Bridegrome, notwithstan­ding not to trouble her, but to leade her as it were out of one pleasure into an other. The like commeth to passe after naturall sleepe, which being ta­ken in sufficient measure refresheth a man, & raiseth, as a man would say, new forces in him: as contrariwise the same, if it passe & exceed a mean, breedeth first in a mā a lazines & slug­gishnesse, & finally draweth a man into a bad & naughty cu­stome. So is it in this spiritual rest, which the soule being with­drawen aside by it selfe to meditate on the graces of God, and to be occupied in praier in his secret chamber, Mat. 6.6. enioi­eth: bee it by day or by night, according vnto the example of Dauid in many of his Psalms. But if of this meditation a mā wil make a contemplatiue life, faslly called Angelical, he commit­teth therein two notable faults, which by litle and litle come at the length to a third, which is vtter perdition and destructi­on of himselfe. For first a man departeth & withdraweth him­selfe from the principall dutie of a Christian, which is to serue his neighbour according vnto his vocation: which cannot bee doone if a man sequester himselfe from men and imploy not his minde in any other actions then such, as are specially and particularly belonging vnto himselfe, whereas wee ought to apply al the knowledge we haue in humane or diuine thinges [Page 242] vnto the mutuall profit and aduancement of one an other. Se­condly by such a kinde of continuall contemplation, it is vn­possible but a man will become at the last sottish and fantasti­call, especially if vnto it bee added an austerity of life without meane and good measure: and at last after that a man hath be­sotted himselfe with such a dreaming and fantasticall kind of life, he beginneth to perswade himselfe by little and little, not only in that false and damnable opinion of merite, but also fi­nally, that he is arriued to the greatest perfection that may be, nay gone beyond Paradise it selfe. I let passe to speake of the notable hypocrisie, and other most stincking filthinesse which is hidden vnder the cloke and colour of this kind of life, which falsly appropriateth to it selfe the name of Religion. For proofe of this let vs look no farther, then first vnto the doting dreams which are found aswel in the legendes of these holie fathers, as also in the writings of certaine contemplatiue doctors: and after that, vnto the abuses with which this kinde of vermine hath filled the whole world, and poysoned especiallie al Chri­stendome: in such sort that the Popes thēselues haue been for­ced and constrained to decree that there should be no more new orders of monks set vp, as that decree made expreslie to this purpose in that great Councel of Lateran vnder Pope In­nocent the third, An. 1215. may witnes. And yet for al that, be­hold yet a new swarme of locusts, the order of the Capuchins, & of those shamelesse companions which attribute vnto thē ­selues the name of the companie of Iesus, which are within these forty yeares crauled out of the bottomles pit, to happer and swarme throughout the worlde, which indeede deserueth nothing else but to be broused and bitten with such caterpil­lers.

2 But let vs go out of this sinck, and return vnto this spouse, who is now awaked by her Bridegroom, and inuited and cal­led vnto the other part of Christian life, that is to saie, the o­ther kinde of conuersing with her Bridegroome, namely vnto the practise of that which she hath learned and meditated. For what is this else, to rise and to take her waie to come vnto him, but [Page 243] to order and direct the course of her life according vnto her vocation, conformably vnto the commaundementes of God? Thy woorde, saith the Prophet, Psal. 119. v. 105. is a lanterne vnto my feete, and a light vnto my going. And this is the reason why we are warned to walke in his waies, and wherefore Iesus Christ said Walk while you haue the light. But how shall they march forward and walke, who haue no legs? Trulie this must bee by him and by no other, who giueth eies vnto the blinde, and straightneth them whose limmes are crooked, Psal. 146.8. vnto whom the Prophet said, Teach me thy right waies. And this is the very cause also why the spouse in this place confesseth that shee was awake­ned by the voice of her Bridegrome, and not of her selfe. For if wee cannot of our selues praie as we ought, Rom. 8.26. howe can it pro­ceed of our selues either to wi [...] or to do? Phil. 2.13. But this voice must also be heard & receiued by his grace, who openeth the heart to hear wel, Act. 16.14. as this spouse in this place wit­nesseth, shewing that shee is the true Church, according vnto the saying of Iesus Christ, that his sheepe heare his voice, & not the voice of a straunger, Ioh. 10.3.5. In a word therefore, we would neuer come vnto him, naie neuer so much as thinke to goe vnto him, if he came not first vnto vs, to warne vs thereof, naie to forme in vs the desire of going vnto him: and which more is, if he accompanied not this grace of going vnto him, with a second grace of blessing and effecting in vs this desire of go­ing vnto him to the end that that might bee accomplished in vs which he saith by his Prophet, I haue made my selfe to be found of them who sought not after me, Esai. 65.1.

3 And neede we go any farther then vnto our selues, who are here to verifie this doctrine? Behold vs a multitude as­sembled partly of originary inhabitants borne in this place; & partly also, and that too for the most part, gathered together out of many nations of the East, West, South, and North. Dare the borne-dwellers of this Citty say, that themselues did first seeke after this bridegroome? Or not contrariwise, that he came and sought them? Nay must they not confesse that the Bridegroome hath espoused them by plaine miracle, bringing [Page 244] them an happy freedome both temporal and spiritual: where­in he stil maintaineth them to the woonder and admiration of the whole worlde? And as for vs who are here gathered toge­ther from out of all the quarters and corners of the world, if we consider euerie of vs out of what bottomles gulfe and dunge­on he hath drawen vs, and when, and howe: must wee not saie vnto him: Lord vnto thee be glorie, and not vnto vs? But alas what shall become of them who hauing heard his voice, and ha­uing giuen their word also they would goe into the vineyard, nay haue gone into it, haue there become deaffe, and wicked workers? Shal he not say vnto them: Depart from me ye workers of iniquitie, I know you not?

4 Nowe though this bee a benefit altogether inestimable, that it pleaseth the bridegroome to awaken his spouse, to the end himselfe might teach her, & make her a better hus-wife in the house of her Bridegroome▪ yet what is this in respect of the extreme carefulnesse and diligence which hee vseth in this behalfe? He mounteth, saith the spouse, ouer the mountaines, and skippeth ouer the hils like a Roe or an Hind calfe. And what vnder­standing of man is able to comprehend so great a loue and good-will? His sheep are wandred and straied of themselues: and behold the sheepeheard who runneth after them, and there is neither rocke, nor torrent, mountaine, nor valley, which can stay him from passing ouer vntil he finde them, to bring them backe againe vnto the fold. And what manner of sheepe I pray you? Mary such as are stubborne and rebellious, and seeke themselues after the wolfe, so little account make they of the sheepeheard. And of what sheepeheard? Of such a one as hath no need at al of the sheep, & who neither feedeth himselfe with the flesh, nor clotheth himselfe with the woll of them, and which of themselues can bring no other thing vnto their sheepheard then al maner of filthinesse & vnclean­nesse, & yet are sought after of him notwithstanding ouer hill and dale, of him I say, who neither hath any neede of them, neither can euer receiue any commodity by them. For there is nothing letteth, but that this which is here spoken of this agi­lity [Page 245] of the Bridegroome in hastening to waken his spouse be­ing asleepe, may not bee vnderstoode of an other sleepe then that, whereof we spake before. In a word if the Lord made not hast to prouide for vs, who doubteth but that wee should haue perished a thousād times before we could haue said vnto him with the Prophet, O Lord think vpon mine aide, ô Lord make hast to succor me, Psal. 70.2. And therefore it is not without great rea­son that he vpbraideth vs with this slothfulnesse and retchles­nesse of ours by his Prophet, saying, I haue spoken continually vn­to you from the morning vnto the euening, and you haue not hearkned vnto me: I haue cryed vnto you, but you haue not heard me, Ier. 7.13. and 11.7.

5 Alas, my brethren, it is of vs that this complaint is made, vnto whom the Lord for these eight and fortie years hath not ceased to crie: but how manie are there who insteede of awa­king, according vnto the exhortation of the Apostle, Eph. 5.8. sleep not on stil in their sinnes and vices, yea so far as that they haue left no place more neither for the iudgementes of God, neither for the faithfull and continuall admonitions of his ser­uants? And yet if we wil be this true spouse of Christ, we shoud doe that which is here said, I meane we should assoone as the Bridegrome hath spoken, saie, behold the voice of the Bridegrome, we should goe, naie wee shoulde runne to meete him, with our lampes in our handes, to enter in vnto the marriage feast, as it is spoken in the parable of the virgins, Mat. 25. before he swear that we shal not enter into his rest, Psal. 95.11.

6 Now to make vs the more ashamed of our slownes and sluggishnes, wee must consider of this similitude of the Roe or hind-calfe, vnto which the Bridegrome is in this place compa­red, as vnto beastes of great agilitie and nimblenes: especially if we take the word which Salomon here vseth, not for a Roe, but for a chamoise or gemps, which is a beast more swift then the other without comparison, & of an incredible venterous­nes and dexterity together to leape from cliffe to cliffe, as if it were a beast that rather flieth, as a man might saie, then lea­peth. Behold then why it is saide that this Bridegroome run­ning [Page 246] vnto his spouse, quitteth the Mountaines and the hilles. And what are these mountaines else, but that which putteth a mid-wall, as it were, betweene God and vs, to hinder him if it might bee, from comming vnto vs, and ioyning himselfe with vs? Nowe there are two sortes of these mid-mountaines. For first of all Satan and his complices doe what lieth in them to hinder that this bridegroome and this spouse should neuer see each the other, leauing no kind of crueltie vnpractised, nor anie kind of suttle & craftie sly meanes vnattempted to worke this diuision and diuorse: the which thing is verified through­out the whole sacred historie. But to goe no farther for proofe hereof, what hath beene doone in this behalfe in our time by Kinges and Emperours enchaunted and bewitched by that whoore of Rome, & by her slaues? And what doth the worlde stil euerie daie? Reade we ouer al the histories of the auncient persecutions, no one excepted, shal wee find the like vnto that which hath beene practised in our time? For there is neither fire, nor water, nor aire, nor earth, which haue not al of them beene emploied to sucke the life of our poore brethren: there is no kind of cruel death through which they haue not passed, neither haue the handes of the hangmen onelie beene weari­ed with their slaughter, but the people also haue been imploy­ed to embrue themselues with the bloode of the poore, meek and innocent, without distinction of age▪ or difference of sexe, or anie priuilege of nature whatsoeuer: & this licenciousnesse hath beene permitted, to anie that would die his handes red with innocent bloode, not in time of warre and hostility, but in the greatest appearance and confidence that might bee of peace and frindship. As for all manner of sleightes and wiles, hath there bin any one vnforgotten? But what? Could these impedimentes stay the Bridegroome, and shut him as it were vp in heauen? No But hee hath leaped ouer all this, and though hee seemed to haue abandoned and forsaken those who are his, yet was there neuer anie tempest wherin he reached them not foorth his hand, and whereof the end and issue both in re­spect of them whom hee hath miraculouslie preserued and [Page 247] plucked foorth out of the bloodie handes of their enemies, as also in regard of them whom hee hath vouchsafed this honor of finding their life before him, in leesing of it before men) hath not finallie turned vnto the confusion of the persecutors themselues: some of them beeing presentlie punished, others beeing set as a spectacle of Gods horrible iudgementes, not outwardlie, which is a false marke & note, but inwardlie, dy­ing as wickedlie as they liued▪ others liuing still to this day for no other end, but to be witnesses of gods infinit patience; who giue them grace to acknowledge and amend their so great wickednes. Yea but will some of these mockers and scorners, of which the world is ful fraught at this daie, saie; It is now too late. I answere, and that without all sophistication, taking the woords as we ought to take them, that to come late is not to be­stow a long time in comming, but more time then should bee bestowed. The sunne commeth not vnto his point and period but after twelue monethes: shal we saie that he is too late ther­fore in ruling the seasons of the yeare? Yea verily, if we wil be wiser herein then God: but men of vnderstanding and reason, and such as knowe that the Lorde hath ordered and ruled the motions of the heauens with a wisedom in no point impeach­able & such as preacheth the glorie of God vnto al the world, as it is declared in the 19. Psal. and elswhere, iudge otherwise. And who maie then be suffred to saie, that the Lord who hath made the times and seasons for the good & the bad, according as it is said, Genes. 8.22. hath not also bounded the gouernment of his house and dwelling place, which is the Church? The Prophet is not of this opinion, Psal. 145.10. Let vs therefore knowe and holde this for an irrefragable point and vndenia­ble, and altogether resolued vpon, according vnto that which Saint Peter teacheth vs, 2. Pet. 3.9. that the Lorde is neuer late or slacke in comming, that is to saie faileth not to come at the point, yea and that leaping ouer all that which might seeme to slack & staie his comming: but it is hee which hath made the time, and who measureth it in such sort as it best appertaineth, which measuring of his a man can no more reasonablie finde [Page 248] fault withal, then if he should blame the sunne for not rising at night or at noone.

7 But al this which we haue said touching these mountaines & hils is not the principal, as being a thing easie to be vnderstood, that there is neither force nor subtilty which cā hinder or with­hold the almighty so much as a momēt of time. But know you what these great & terrible mountains are which stand so high betweene god & vs? They are our sins, they are our iniquities, they are our wickednesses which indeed separate and diuide vs from God: Esaie. 59.2. And herein wee must take heede howe wee flatter or sooth our selues. For truly these sinnes of ours, these transgressions of ours, these wicked impieties of ours, are growen and heaped vp from time to time into huge and great mountaines before the face of the euerliuing. And what hath the Lord alwaies done? Hath he not trauersed these mountaines to take pitty vpon his chosen and elect? What huge mountaine was the sinne of Adam? what mighty rocke raised betweene God and the woorlde, was that confusion which brought the deluge vpon the woorld? If wee passe farther in considering of the time vnder and after the lawe, what else shall wee find, then that which Daniel in that most excellent praier of his acknowledgeth and confesseth? Dan. 9.4. In the meane time what hath the Bridegroome done? Adam and Eue, in whom this spouse which was and shall be vntill the number of the e­lect be accomplished, was then wholie as it were comprised, had no sooner cast away & vndon themselues, but this bride­groome hasted ouer the mountaine to remedy the matter. The very night that the fower hundred years were expired & en­ded he brought his people out of Aegypt, shaking the heauens and the earth at their departure, Exod. 3.8. and 12.41. The like did hee p [...]cisely at the end of seuentie yeares, and stay­ed not a moment beyond to deliuer his people out of the cap­tiuitie of Babylon. For the Lorde is true in his promises, not in part, but in all and through al. Are we assaulted of any enimy? He is straight way by vs with armes in hand to defend vs, Psal. 35. Haue we prouoked him to displeasure, & hath he ta­ken [Page 249] the rodde in hand to chastise and correct vs? Hee knoweth whereof wee be made, and is for the most part contented to haue pulled vs onely by the eare: Psal. 103.9. If he be verie angrie, & wil strike in earnest, yet behold how he preuenteth his, hea­ling them as it were, before he haue hurt them. Goe to, arise my people, enter into thy secret chambers (that is the captiuity of Baby­lon) & shut the doore vpon thee, & hide thy selfe as it were for a small moment, vntill the indignation passe, Esay. 26.20. and 1. Pet. 2.24. nay which more is, where sinne aboundeth, there doth his grace in the fulnesse of times ouerflowe and superabound. And in our time, and in respect of vs, what hath he doone, and what doth he yet euery day, euery houre, euery moment, but hast and run vnto vs, notwitstanding al these mighty rockes and mountains?

8 And because that in the way he was to meete with that great & more then feareful bottomlesse pit of Gods most iust curse & malediction vpon vs, how hath hee wrought therein? O bounty of his, O loue, O charity infinite and incomprehen­sible! He hath charged vpon his backe this mountaine also of our sinnes and carried it euen vnto his crosse, he hath entred & waded through the gulfe of the malediction of that Iudge, so far as to cry: My God, my God, why hast thou forsaken mee? Being dead, he hath pursued death evē vnto his own home, which is the graue, & finally passing as a victorious conqueror through all this: he is come running vnto this poore desolate spouse, & hath drawen her out of darckenesse into his most admirable light, 1. Pet. 2.9. and hath raised her from the bottom of hell to the highest toppe of the heauens. Yee see then how most true it is which the spouse here speaketh preaching vnto vs the vn­speakeable speede and readinesse the Bridegroome vseth to awaken her, to guide and help her at her neede.

9 But that which the spouse addeth, That the Bridegroome kept himselfe behind the wall, and caused himselfe to be seene only through the grate or lattise, ought well to be considered as put­ting a difference betweene the old and the new couenant. For it is true that there was neuer no other mediatour betweene God and men, but this only Bridegroome of this only spouse, [Page 250] which is the Church. It is also most true, that in respect of the effect of his death, he hath suffered from the beginning of the world, Apoc. 13.8. and that consequently the faith of the an­cient fathers and ours is al one faith, Heb. 11. But in respect of the maner & measure of the manifestation of this knowledge, there haue beene two couenants: the one new, the other olde which hath an end, being ordained no longer then vnto the real comming of the Sauiour and full exhibiting and declara­tion of the doctrine of saluatiō, which is the gospel. Vnder the ancient couenant therefore the Lord hath spoken many times & in diuerse sortes, not of another doctrine, but after another fashion, both vnto the Patriarches before the Lawe, and after­ward after another maner vnder the Law by the shadowes & figures thereof: whereof Iesus Christ was the bodie and sub­stance, Heb. 1.1. &. 10.1. & Coloss. 2.17 &. 1. Cor. 10.4.11. & Gal. 4.24. but in the fulnes of times God spake by the mouth of his owne sonne, who became our brother, & exhibited and ac­complished reallie that which was before represented as it were a far off, through the shadowes of the Law ceremoniall, Heb. 11.13. The Bridegroome therefore came then vnto the spouse, but not so near as to kisse her with the kisses of his own mouth, for the last pledge as it were of the consummation of this mar­riage: but kept himselfe aloofe behind the wall, to saie as it were vnto his spouse, Lo behold me who forget you not, but wil as­suredlie keepe my promise with you in his time, without fai­ling a iot with you, how manie difficulties and hinderances so euer present themselues betweene vs. Which thing is verified throughout the whole sacred historie of the time which went before the comming of Iesus Christ in flesh. By this wall there­fore we must vnderstand, first of al whatsoeuer was wanting in the ancient couenant being compared with the new, & this againe in a double respect. For besides that the effect and end of the faith of the ancient fathers depēded on that which was to be executed & performed, & which was really executed for our saluatiō by Iesus christ come in the flesh, to the end that as it is said, Heb. 11.40. they should not be saued without vs: this secret [Page 251] & mystery was shadowed forth vnto thē by diuerse & sundry legal figures, which is compared vnto a wall, which was first to be sallied ouer, before he & his spouse could see each other & be ioined more neerer together. Moreouer, as the same is most diuinelie handled by the Apostle in the Ep. to the Galathians, the accōplishment of all righteousnes & the satisfactiō for our sins beeing not yet actuallie come, although by faith the same were present before God & vnto the eies of the beleeuing: yet was there stil as it were a very thicke wall betweene this Bride­groome & this spouse. Secondly the Lord hauing chosen vnto himselfe that only people of the Iewes, separated al other peo­ple of the world frō thē in euery kind of sort, whether we con­sider the principal point which was the couenant of saluation, or whether wee haue a regard vnto all that which concerned the policie of Israel, Eph. 2.12. the which separation endured vntil the mid-wal was broken downe, and the testament of Ia­cob was accomplished, who calleth the Messias (that is to saie this Bridegroome) the expectation of the Gentils in general as Si­meon in his song expounded the same, Gen. 49.10. Luk. 2.32. conformablie vnto the whole Scripture. It is no maruel there­fore if this spouse hauing regarde vnto her condition, such as then it was & should remain vntil the comming of this Bride­groome in flesh, maketh mention of this wal. Now she addeth this word of grates or lattise to shewe hereby that this wal is not of anie thick or earthlie matter, so that the Bridegrome might not be perceiued through it anie whit at al being on the other side: nor like vnto those wals which separate the wicked from God. But such a wal as hath open windowes in it, or as if it were pearced with grates & lattise. For such was the ancient couenāt made with Abraham & afterward renued vnder Moses with a thousād ceremonies, albeit obscure, yet such notwithstanding as that through them the ancient fathers beheld with Abrahā the daie of the Lord and reioiced thereat, Ioh. 8.56. Neither maie we doubt but that Salomon, who was the builder of the tem­ple, vsed these maner of speeches, in respect of those wals, vails and bars, by which not onelie the common people were kept [Page 252] forth out of the court of the priests, but the inner court also of the Priestes distinguished from the sanctuarie, all which par­titions were first broken downe from the bottom vnto the top at the death of the Lord, Mat. 27.31. to the end that all that, which declared that the promises were not yet reallie execu­ted, being remoued, the people of God should looke for a bet­ter condition, Heb. 7.19. & that that which separated the peo­ple of Israel from other nations of the earth beeing beaten downe, all people should be blessed being made the sonnes of Abraham, vnto whom the promise was made, that hee should bee the father of blessing, to all the nations of the earth, as the Apostle declareth the same most amply and at large in the E­pistles vnto the Galathians and the Ephesians.

10 It is said therefore that this beloued caused himselfe to bee seene through the grates or lattise, but it is also added by and by that he spake too. For the true Iesus Christ is not a dumbe Idol, nor a crucifixe of stone or of wood, hee is not this goodly breadden god closed in the Pixe, which cannot shew himselfe, without he bee caried about, and is dumbe and can make no complaint though the mites or the mise eate him. But this is the true God which spake then in the Temple by the figures of the law, and by the mouth of the Priestes doing their dutie, Mal. 2.7. and in the Synagoges by the Leuits and doctors of the law euerie sabbath Mat. 23.2. Act. 13.27. and 15.21. & in al places and euerie where by the Prophets, aswel by mouth as also by writing, Esay. 40.6. Zach. 1.14. Ierem. 36.2. & 1. Pet. 1.11. In a woord, wisedome did then cry in the streetes, euen by the mouth also of the penne-man of this Canticle, as all the rest of his writings doe also witnesse, Prouer. 1.20. but neuer by Ima­ges or Idols, which were afterward called the bookes of the igno­rant people indeed books to teach them al maner of falsehood, as the Prophets pronounce of them, and such as transforme the worshippers also of them into Idols, Psal. 115.8. and 135.18. as indeede is come to passe, and is to bee seene with the eie in euerie false Church of Idols. The true & only Church there­fore is she, which alone may say, My welbeloued hath spoken vnto [Page 253] me, which shee could not say neither, if as the Bridegroome spake, so shee also did not hearken vnto him, and retained that which she heard of him without blending any thing with it, or without adding ought thereto, or diminishing any thing from it. For the false Church vaunteth also that the Bridegroome hath spoken vnto her too: but if a man demaund what it is he saide, then appeareth her shamelesnesse and forgerie. For as for the common sort, whom they call the laity, it is heresie for them to read this word in the common & vulgar language: & as for those to whom they are to refer themselues, shall a man find one man among an hundred, who euer thought vpon the holy Scriptures, nay hath seene so much as the couer of the bookes? Indeede certaine wallet-brethren there are, of whom some be chattering vntill their chappes bee made vp with the pray they sought after: others of them recommend their co­uent to the charity of deuout people, and all of them together bestirre themselues well in their businesse. But where is in the meane time the word of this Bridegroome? It either sleepeth, or is yelled & howled out, censed, adored, clouted & patched vp in a strange language, and vpon some solemne daies sophi­sticated and quintessenced in a limbecke, to serue for a corre­ctiue in the poisoned drench of the whore. O most poore and miserable conditiō! But the world is worthy of such Prophets.

11 I haue said, that it is not enough that the Bridegroome speake, but wee must hearken vnto, knowe and practise that which he speaketh. That is not the true Church then which staieth herselfe still here belowe, and consequently goeth no farther then herselfe, either in whole or in part, mingling her owne merites with grace, according vnto the example of the proud Pharisie, Luk. 18.11. and that much lesse, which either boroweth or buieth the false merits of an other, which were neuer any: but shee which seeketh after her whole righteous­nesse & life, in the only free loue and dilection of Iesus Christ.

12 He calleth her also his faire one, and that by great reason and on iust cause. For the true Church is adorned and decked with the whole beutie of her Bridegroome, and therefore it is [Page 254] not that harlot painted with the painters pot of those inuenti­ons whereof mention is made, Coloss. 2.22. as neither are those hipocrites the Church of God, who are like vnto painted se­pulchers, faire without, and ful of al stench & rottennes with­in, Matth. 23.27. Neither those who are the reformed in name but more then deformed indeede, who haue put off the Pope with his superstition, but yet haue not put on Iesus Christ and true godlines: haue abolished and remoued the visible Idoles of wood and stone, but harbour stil within themselues the in­uisible Idoles, the more daungerous, whom they serue and ho­nour day and night, I meane couetousnesse, gluttony and such other good goddesses.

13 The Bride addeth and come thy waie, namelie vnto mee, and to no other neither in heauen nor in earth, yea and that without ioining with him anie companion or fellowe collate­ral, as they doe who worship and adore a straunge Queene of heauen: much lesse making anie his superiour, as doe those sa­crilegious worshippers and adorers of the virgine Marie, who are so impudentlie presumpteous as to crie out in their dennes of Idolatrie, Roga patrem, iube natum: that is, praie the father, com­maund the sonne: and Iure matris impera, that is, command in the au­thoritie of a mother. For this Bridegroome is the onelie mediatour between God and men, not only of Redemption, but also of Interces­sion, though the Saintes which liue doe praie in common both for themselues and for their brethren. And this was the pra­ctise of the whole Church from the beginning of the worlde, vntil the time of the generall reuolt, when it came in by litle and litle vnder colour of deuotion.

14 But some man wil happily demaund, in what sort this is to bee vnderstoode, that hee which commeth himselfe to a­wake the spouse, inuiteth her to come vnto him? The aunswere is, that wee would neuer come vnto Iesus Christ, either to heare him, or to practise his doctrine, if as he hath loued vs first, so he came not also to summon and warne vs first, to follow him. For if he came vnto vs to staie and abide here below with vs, then were his kingdome of this woorlde: but now hee ceaseth not [Page 255] to crie after vs to draw vs from hence on high vnto him, Coloss. 3.1.

15 What did this Bridegroome then saie by all the aunci­ent prophecies and shadowes of the Lawe, but this, Come vnto me, and rest not your selues on that which you heere see with your eie, but hold your selues vnto him, who is to come in per­son? Which thing beeing not well considered by the hypo­crites and ignorant, seeking after their saluation in the altars and sacrifices, wee see how sharplie and bitterlie they are for that cause reprehended thoroughout the whole Scripture. Which more is, this Bridegrome being arriued in person, and making himselfe visible and palpable in fleshe (which the A­postle iustly calleth the great secret or mystery Eph. 5.32.) would not notwithstāding haue vs to stay our selues on that corporal presence of his, but contrariwise it is expedient, saith he, that I go my waies, Ioh. 16.7. For, saith he, my father is greater then I. That is to saie, so long as you shall see mee in this humiliation and basenes of corporal presence in such an estate as you men are, you wil neuer learne and know what the authority and power is which I haue, and the possession whereof I shal then receiue when I shall bee entred into celestial glorie with my father. And in another place, I go my waie, saith he, to prepare a place, and lodging for you, Ioh. 14.2. yea in my fathers house: and where is this house, seeing god is euery where? It is true indeed that he is euery where, because he is infinit. But he dwelleth not but in his Saintes, & so consequentlie in his Church, beeing said to no other then vnto his people, I will dwel among them. Yea so far is it that this Bridegroome dwelleth in the worlde: that con­trariwise the Apostle desireth to bee dislodged to bee with him, Phil. 1.23. witnessing elsewhere that wee are wayfarers and pil­grimes here below, 2. Cor. 5.1. and therefore we sigh after his re­turne, not to soiurne here, but to bee caught vp in the cloudes with him, and to raigne with him for euer in that habitation, where­unto he is first ascended, and whence he wil one daie come to carrie vs vp aboue al the heauens, 1. Thess. 4.17. not to seeke or enquire farther after this glorie which surpasseth the reach of [Page 256] our vnderstanding. Therefore when it is said, that hee is with vs vnto the end and consummation of the worlde, this neither maie nor ought to be vnderstoode of the presence or situation of his bo­die here below, seing he is trulie ascended vp into heauen and there shal remaine vntil his returning againe at the latter day, Act. 1.11. and 3.21. but in asmuch as he dwelleth in our harts by his spirite, and that by his diuine power hee gouerneth and and pre [...]erueth his Church waiting her ful victorie. Otherwise if he were here by a real presence of his body, it should not be said that he is departed and gone, no [...] that he wil return hither againe: and we should saie with Saint Peter dazeled with the glory he saw, & not then knowing what he said, It is good for vs to tarry here still, let vs make vs tabernacles heere, Luk. 9.33. And this is a wonderful thing that themselues yet maintaining, and holding others in this false and blockish opinion, by which the foundations of our saluation, I mean the articles of the true incarnation, ascension & returning of Iesus Christ are notori­ously ouerthrown: consider not what themselues crie in their masse, to wit, sursum corda, that is, lift vp your harts, which were verie absurd to saie, if we must looke after him here below in the hands of him whom we see with our eies.

16 In sum, these few words, Come thy waie, ought to serue vs for a summary abridgemēt of the whole doctrine of saluation, consisting in these two pointes, that during this life, we should cōtinually aspire on high, vnto a far better life; & that to come therunto, turning our selues from al the enticements & allure­ments which stay vs here below, & vsing this world so, as if we were not at al in it, 1. Cor. 7.31. and Gal. 6.14. euerie of vs take our way right vnto God according vnto his vocation, practi­sing and putting in vre his commanudements: and not, when he saith Come thy waie, seeking after excuses such as are menti­oned, Luk. 14.18. for vnto such it shal not bee said, Come yee my welbeloued, but goe yee cursed: the Lorde graunt vs to heare that so happie a word, and preserue vs from this other so fearefull and so horrible. Amen.

Almighty God &c.

IF our first Parent had not gon beyond and transgrested the commandement of his Creatour and maker, the tempe­rature & mutual harmonie of the hea­uens and the elementes had remained and continued in such compasse and measure, 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 [Page 259] 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 [Page 260] 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 daie­spring 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, [Page 261] 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 the Lord, the goodly clear fair wether in­deed began to arise, which continued as it were vnto his full noone, vnder Salomon, who furnished the house of the Lorde both within and without, with a most triumphant magnifi­cencie, at which time God graunted so long a peace vnto his Church with aboundance and plenty of all temporall bles­singes: and it may be that the Bridegroome setteth before the eies of his spouse, that happy change of the time, inuiting & bidding her to awake to haue the fruition thereof. As much may we and ought we to say, to haue come to passe in the time begunne, about these threescore yeares since, the lord hauing of his infinite bountie and mercy driuen away out of a great part of Christendome, the horrible and deadly darckenesse of that Idolatry brought in by the false whore with such an effi­cacie of the spirite of error, that the greatest part of them who attribute vnto themselues the name of great Catholickes and [Page 262] Christians, are yet therewith vnto this day enchanted and be­witched. This spring-time therfore was sent by the Lord from heauen, who raised vp in our time these great and famous per­sonages in the holy ministerie of his woorde, and on the other side placed in the seates of magistrates, his Ezechiasses and Iosiasses, who mightily destroyed the newe Baalimes and Astarothes.

4 And what did they els but call and inuite this spouse, be­ing awaked, to come vnto her Bridegroome, and to accompa­ny him into those goodly gardens of true delights wherof the Prophet maketh mention, Psal. 22.36? And we which are suc­ceeded after them, what other thing doe we but crie in your eares, in the name of this Bridegroome, Arise, come, the win­ter is past, the goodly weather is come, the acceptable time, the day of Saluation, 2. Cor. 6.2. But alas, what shall I say? Euery one play­eth the deafe mā, euery one is asleep, euery one is shrowded & nestled, in I know not what retchles securitie: against the which though we haue long cried, yet we crie still in vaine, so that the end is, wee are likely to be shortlie awaked, by other maner of messengers. In the meane time let vs take a viewe of the excellent description of this goodly season, whereof men­tion is made by Dauid, Psal. 118.24. to the end that they who haue eares may heare what the Bridegroome here saith, and reioyce in this merry good morowe of his.

5 The winter, saith the Bridegroome, is past, the raine is past, it is gone away. We know that the winter is nothing els but the death as it were of the woorld, besides that the stormie colde and the obscuritie and darknesse of the ayre couered through­out with thicke cloudes, depriue men of the vse both of the heat as also of the light of the sunne. The Church on the con­trarie side is the kingdome of light, Ioh. 5.6. and 1. Thess. 5.5. And because that Iesus Christ is the life, Ioh. 11.25. nay hath life in himselfe, Ioh 5.26. it followeth that the church only is in life, as the worlde is in death: and therefore is she also compa­red vnto a forrest of trees not dead, and such as are ready to be cut down, and cast into the fire, Mat. 3.10. but alwaies greene, [Page 263] florishing, and laden with fruite, Psalm. 1.3. yea and that when they are extreme old, Psal. 92.14. The reason is added in that place, because they are planted by the riuers of running waters; and of what waters? Certainly of those which flowe forth vnto eternal life, Ioh. 4.14. not of that which is in ditches and welles, rising from out of the bowels of the earth, but of the water, saith this Bridegroome, which I giue, which issueth from aboue, not which this sun draweth vp from the earth, but sen­deth down into the earth, as flowing & proceeding from him, as it is said, Psal. 110.3. that the Church is borne of the dew of this morning: and Matth. 5.45. beeing borne anew by the water which is from aboue, which is the spirit of God, Ioh. 3.15. much lesse that water, which is drawne out of some standing poole, or cestern: but that which is most pure, and most cleane Ier. 2.13. namely, not the water which men haue digged in the earth, but which himselfe sendeth from heauen, and whereun­to hee calleth and inuiteth all those who are his, Esay. 55.1. These things being well considered, teach vs to know the true Church, from the false, I meane the liuing Church from the dead, Apoc. 5.1. the true woord of God, powred from hea­uen vpon the Prophets and Apostles, to carry abroade and disperse it through the whole woorld, Esay. 2.20. Apoc. 22.2. from the false proceeding from the earth, and out of mens braines, Esay. 29.13. and Coloss. 2.22. and consequently the true christian, from the superstitious and from the hypocrite.

6 That which the Bridegroome addeth of flowers with which the earth is tapistred, is referred vnto the same that that before, beeing meant hereby the efficacie and working of the holie ghost in the Church, when it pleaseth God to blesse the labour of his ministers and seruants, in such sort that the whole ground of the Lord is throughout platted with flowers, which cast a sweet smel euen vnto heauen, being most pleasing vnto the Lord, I meane, in Iesus Christ, saith the Apostle, 2. Cor. 2.15. and not in themselues, that men forge not vnto themselues me­rites out of the qualities of the fairest and sweetest flowers, which our garden can bring, though it be blessed from aboue: [Page 264] so far is it that that ground, on which the pestilent and conta­gious windes which come forth of the holownes of the earth doe blow, can produce these flowers which are heere menti­oned: how euer they smel sweete vnto men, who beare them­selues in hand, that the filth of their inuentions, sauour of musk before Lorde. These flowers then are such as God soweth in his ground, 1. Cor. 3.9. namelie by the ministerie of such as hee hath ordained to plant and to water, 1. Cor. 3.16. for which cause the Apostle calleth the Philippians his ioie and crowne, Philip. 4.1.

7 For who else soweth these flowers but the Lorde, who sendeth them from an high, by his most precious woorde, dis­pensed and administred by the order which hee hath establi­shed? Esai. 5.2. namelie vnder the Lawe, in that magnificent temple togither with all his furniture and prouision, & by that so wel ordered armie of the Priestes and Leuites, in that mag­nificencie, which is particularlie painted out vnto vs, in the first of the Kings & the first of the Chronicles, wherunto we must adioine the wisedom of Salomō, which gaue his shining brightnes vnto the ends of the world, accōpanied with al o­ther blessings of God, by which his people became admirable & wōderful to al the natiōs of the earth. But yet were al these flowers nothing in comparison of the ministery of the gospel, committed first vnto the Apostles & Euangelists his most ex­cellent and diligent planters and sowers, 1. Cor. 3.9. by whom the garden-plat as it were 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 [Page 265] 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 conforma [...]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 tēple 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 [Page 266] 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 moning [...] 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 [...]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 [Page 267] 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 earth towards men, Luk. 2.14. and his song or charge what is it? Come vnto mee all yee that are heauy laden and oppressed, and I will ease you, Math. 11.28. And what is that of the Apostle? Reioyce alwaies, saith he, and a­gaine I say vnto you reioyce, Philip. 4.4. And to the end we should not think, that the crosse which is an inseparable companion of the gospell, hindreth any whit at all this ioy, In asmuch, saith he by the mouth of Saint Peter, as you are partakers of Christes [Page 268] sufferinges reioyce yee, 1. Pet. 4.13. which lesson himselfe had learned of his maister, Math. 5.12.

12 Behold then the time whereof the Bridegroome heere speaketh, beholde the songs of this turtle which calleth her mate vnto her, which faileth not to answere her with the like, as we see the examples thereof in the songes and Canticles of the Saintes: whereunto the yong birdes also inuite vs, know­ing the time of their chast mating & coupling: for which cause we are to our great reproch & that iustly sent back vnto them by the Prophet, to learne our duty, Ierem. 8.7. And let vs note that when wee speake of songs which ought to ring in the Church, the question is not so much of the voice, albeit the mouth must confesse that which the heart beleeueth, Rom. 10.10. but the heart within and the mouth without must accord, that we be not touched with that reproch, This people honoreth mee with their lyps, but their heart is far from me. Esay. 29.13. And in an other place, what hast thou to do to recite my ordinaunces, and to make mention of my Law within thy mouth? Psal. 50.16. And there­fore the Prophet saith not onlie that we must praise God, but that his praises are sitting vnto them who walke vprightly, Psal. 33.1. Se­cōdly the true faithful mā is composed altogether of mouthes and of tonges, neither thinking, nor saying, nor doing anie thing, nor in a word hauing ought in himselfe, but that which declareth & testifieth the glory of him, whose newe creature hee is, created for his glorie, Ephe. 1.12. and 1. Cor. 10 13. o­therwise wee know not what this spring-time meaneth. For how euer it be, the land of the Lord is of songs and thankes­giuings, Psalm. 118.15.

13 And this is cause why the spouse addeth for other marks of the spring-time, that the figg-tree hath yeelded foorth her yong figges, & that the vines are shooting out their young grapes, to shew vs that in the Church of God grace is giuen vs, not onelie to will which is as it were the flower, but also to do, which is the fruit, to wit, the effect of our will, Philip. 2.13. Eph. 2.2.

14 And let vs note that he speaketh of two kinds of fruit, the most delicate that bee, to shew vs the difference, which is [Page 269] betweene the appearaunces of vertues, ordinarilie called Morall vertues, (such as they are) which a man may meet with­all in them who are not regenerat, in whom god doth in some sort represse that naturall wickednes which is in all, whose woorkes notwithstanding, are without either tast or sauour, (according vnto that which is saide, that whatsoeuer is without faith is sinne, Rom. 14.23. and that without Iesus Christ there is nothing which can please God vnto saluation) and the works of the children of God gouerned by the spirit of regeneration Rom. 8.9. For which cause it is also saide that faith which is without workes is but a dead thing. Iames. 2.26.

15 Farther let vs note that he speaketh in this place of the Church, not as of a ground planted altogither newe, but as an ancient possessiō & heritage, which being for a time laid wast or fallow, hath been husbanded anew and manured. For as for the true Church of God, shee shalbe alwaies found to be more old and auncient, then the false, seeing that truth is before ly­ing, and that which is sound and entire before that which is false and corrupted. So was Adam created after the Image of God, before he was deformed by sinne: and after sinne was en­tred, Adam and Eue beleeuing the promise of saluation (for o­therwise there should haue been no Church in the world) the Church which is the citty of God, had her beginning before the citty of Satan, which began from Caine & his. But seeing that men haue, time without mind, accustomed to set foorth and commend themselues vnder the name of Antiquitie, es­pecially vnto them who are ignorant, whose ignorance they abuse who liue by this abuse: behold how it commeth to passe that they which will not suffer themselues to be better taught, take often times that which is newe for olde, and that which is olde for newe. Such are they of whome Saint Peter spea­keth, who saide of that time, when a man spake vnto them of the second comming of the sonne of God to iudge the world, which wee yet wait for, that al things were, as they are now, since the first fathers: which thing is false saith hee. For they should knowe that the world was not created in such sort in the beginning as now it is, [Page 268] [...] [Page 269] [...] [Page 270] and that God hath already executed an horrible iudgement on the cor­ruption thereof. In this sort after the captiuitie they reproched Ieremie, that he had marred all, and that then and before he mealed with preaching vnto them, they and their fathers found themselues in good case by calling vpon the Queene of heauen and burning incense vnto her, Ierem 44.17. nay which more is, when they heard Iesus Christ himselfe to speake, they saide, What kinde of new do­ctrine is this? Mar. 1.27. But Iesus Christ answered them, Search the scriptures for they speak of mee, Ioh. 5.39. Now this Queen of heauen was the sunne, as the phrase of the Hebrue toung doth import, and in my time what other difference hath there been but this, that by the Queen of heauen, is ment not the sunne but the Virgin Mary, as if there were a Queene mother in heauen? For it is certaine that there is a Queen, the spouse of this Bride­groome which is already partly in heauen, and partlie yet lan­guishing here on earth, to wit, the Church being coheire with Iesus Christ, as shee is also called by this name of Queene. Psal. 45.10. but this is not because shee should be adored. Not the whole church, I say, so farre is that the blessed virgin euer re­quired, or yet requireth that which is properly belonging vn­to her sonne, or that she allowed of (to admit that shee coulde vnderstand them) these titles ful of most horrible and most ex­ecrable blasphemy, to be called a Mediatrix, mother of mercy, our life, our hope, hauing power to commaund her son. And yet to find fault with al this, were a point of greater impiety in the opiniō of them, who call themselues chiefe Christians, then if a man had denied God, an hundred thousand times. For behold, say they, there was neuer yet any since Christes time, that called not vpon this Queene of heauen, & al the Saintes, yea who gaue not credit to al these thinges, which you cal miserable abuses: as neuer yet the time that there was not Masse said, & a Pope to be gods vicar in earth. And what new gospel thē I pray you is this of yours? Where was this newe Church of yours I praie you fifty yeares ago? Behold their common language. But we wil send them backe vnto this text, and wil tell them with this Bridegroome, that this is that onely vine which hee trans­ported [Page 271] out of Aegypt, which hath beene a long time in the handes of wicked, not vineyarders but destroiers, from whom it is now taken, to be restored and husbanded. The wild beasts haue broused it, but God hath made vp the hedge thereof a­gaine, & set vp his wine presse in it, Psal. 80.15. & Mat. 21.33. they are the same fig trees which were before, but beeing be­come barraine for want of careful trimming and looking too, they now beare litle figs, as the vine beginneth to shoote forth her tender grapes. Such was the condition of the Church after the storms which fel in Saules time, which Dauid by all means sought to remedy, but was not able notwithstanding entirely to perfect the seruice ceremonial, nor the temple, which Sa­lomon afterward hauing compassed, he compareth this newe restablishment & reformation vnto a plat of ground where the fig trees are laden with young figs, and the vine beginneth to yeeld foorth her smal grapes, giuing great hope of a goodly vintage.

16 But what? These young figs, and these smal grapes may not remaine at one staie, but the young figs must become fair and good figs, and the smal grapes must proue faire and good­lie raisins. As the young child hangeth not alwaies at the mo­thers brest to sucke still, but liueth and is nourished with solid meat, after his sucking time is past, 1. Cor. 3.2. In a word we are regenerat and borne a new in Iesus Christ, to encrease in him by little and little, vnto wee be come vntill his ful stature in vs, Eph. 4.12. & we are entred the list, not to stand stil in the mid­dest of our race, but to runne stil on, vntil wee sease vpon the crowne of eternal life, 1. Tim. 6.12.

15 Behold, I saie, what our dutie is, that we be not that vn­happie fig tree which represented the miserable nation of the Iewes, whose cutting off was near at hand, and whereof men­tion is made, Mat. 21.19. where it is said that the Lord finding on it nothing but leaues, cursed it, though the season did not serue for figgs. And why so? To shew the Iewes that the time of iudgement was come, because they had let the time of grace and mercie to passe, as hee before declared vnto them, Luk. 13.6. and therefore, said he vnto his Disciples, As you know [Page 272] that the summer is neare when the fig tree shooteth foorth his leaues: so when you see the signes of my comming, knowe you that I am hard at the dore. And what shal we say hereupon, touching the time that wee are in? Truely happie if wee knew how to know the visitation from on high, Luk. 1.68.78, but more then thrise vnhappie, through the hardnes of heart, and rebellion of the world, Esai. 5.24. For is it not in our time that the lord hath begunne to raise vp this vine which was laide wast, and to dig vp the earth round about this fig-tree to mould it better? Is it not in our time that the fig trees haue brought forth their young figs, and the vine her smal grapes? Yea (I dare saie it, and God be praised for it) there haue beene faire and good figges growen, goodlie and pleasant grapes yeelded. But alas, besides that the winds which haue fel and the stormes of hail, which we haue brought vpon vs by our sinnes, haue shaken the trees and the vine plantes, and constrained the Lorde of the vineyard to ha­sten his vintage, in what state is this ground and heritage at this daie? Naie how manie fig trees and vine plantes see we pluc­ked vp by the rootes? How manie young figs and small grapes are fallen downe? And what hope doe the youth of our time yeeld vs? Alas very litle, the time being rather come wherof mention is made Esa. 5.2. the Lord complaining and saying, I looked for fruit of my vineyard, but it hath brought me nothing but wild grapes. What remaineth vs then but that the withered braunches of the vine, and the dead bowes of the tree be cut off and cast in­to the fire? Mat. 3.3.10. Ioh. 15.6. And indeed are we so blind as not to see that this is come to passe in the East, West, North, and South: and so to continue more & more? Are we so deaf as not to heare the great blows of the hatchet & axe hewing downe the goodly carued seelings of the house of the Lord? Psal. 74.5. Do we not heare the Lyon roare, and the waues of the Sea to make a noise? Esai. 5.29. And if the Lord haue not spared the naturall braunches, will hee spare the small abortiue suckers? Rom. 11.21. Let vs therefore craue of our good God eares to heare, and praie him that he wil giue vs the spirit of repentance and conuersion, and preserue and blesse the residue of this his vine­yard, [Page 273] which hee expecteth in great patience, that wee should bring forth fruites of righteousnesse and of charity, which may be pleasing and acceptable vnto him, vnto his honor and glo­rie, and vnto our soules health and saluation.

Almighty God &c.

[Page 274] THE residue of this thirteenth verse which wee haue read vnto you hath beene before expounded, in the tenth verse. But it is not without cause here reiterated. For besides that by this re­citall againe of the same thing, we are aduertised, more neerely to consider of, and more often to wey the con­tentes and meaning thereof, for the excellency of the comfort and consolation therein comprised: ordinarie and dayly expe­rience might be able to teach vs, how by nature, yea and that after our regeneration, we are heauie and sleepy, and alwaies drowsie and lazie, some of vs standing stocke still in the waie we began to take, others trayling the wing, insteede of flying on, others turning taile and going backward. And therefore it is more then necessarie that we bee daily warned and pricked forward, the Lord, by whose only voice and mercie we are a­wakened, shewing herein as in all the rest, his more then ad­mirable patience in this, that he ceaseth not to crie continual­lie in our eares, to draw vs vnto himselfe, as it is said, not with­out great reproch vnto them, that hee bare forty yeares with the maners and conditions of his people, Act. 13.18. and Psal. 95.10. as the Lord also complaineth in Ezechiel 22.30. and is declared vnto vs at large vnder the similitude of the vineyard, Mat. 21.33. And what shal we neede to goe farre for examples? What hath the Lord done for the space of these threescore yeares since he began as it were a newe to open his mouth among vs? And what doth he stil euerie daie, but cry, vp arise, vp arise, vp a­rise, Eph. 5.14. but who is he that giueth eare vnto him? Who is he that awaketh? Where is hee that putteth himselfe in the waie? Nay contrariwise see wee not that the most part make a mockerie of it? Some to saie, hold thy peace, others to seek by all meanes of cruelty and subtill treacherie to stop the Lordes mouth? See we not what swarmes of Couetous men, Ambiti­ous, Adulterers, Gluttons, Dissolute? In a word, who is hee that answereth not, let me alone, I haue somewhat else to do? Giue [Page 275] mee leaue to take a reckoning of my monie, to seeke after my gain, ease, & preferment, to be merry & passe away the time, as others doe: briefly to say, let me be damned, what need you to care, you shal not answere for me? And if anie man happily an­swere, Lord I goe my waies thither, is it not for the most part to doe as he did, of whom it is spoken, Mat. 21.30. And what wil follow of this in the end? Mary euen that which is said in the same Psalme 95.11. I haue sworne in my anger, if they shall euer enter into my rest, and that which is said, Sopho. 1.12. At that time I wil search euerie corner in Ierusalem with candels, and wil visit those men which are frozen in their dregs and saie, the eternall doth neither good nor harm. O wretched case, O miserable estate! And there­fore for the honour of God, my brethren, let vs bee more care­full for our saluation. Let vs content vs with that which is past, 1. Pet. 4.3. and let vs not heap vpon our heads the anger of God, against the day of wrath, Rom. 2.5. but seeing he saith againe, vp arise, let vs doe as our father Abraham did, who rose and departed out of his owne land assoone as the Lorde had said vnto him. Get thee out of thy countrie, Heb. 11.8. & Gen 12.1. and as Mat­thew the publican, who being at the receit of custom, so soone as the Lord had said vnto him, follow me, staied not to make vp his bookes and to tel his monie, but left al and followed him, Mat. 9.9. Moreouer the onelie excellencie, nay more then ex­cellencie of this speech of the Bridegroomes, shoulde it not suffice to make the drousiest of vs al to awake, to speak, to run? For what a thing is it, to be called the loue or beloued of this great sonne of God, who hath loued vs more then himselfe, by giuing his own life for vs to ransome & redeem vs from death, Ioh. 10.15. & 1. Pet. 1.19. yea to make vs coheirs with him, Rom. 8.17. and what beuty is comparable vnto this glorie which waiteth for vs, 2. Cor. 4.17. and 1. Cor. 2.9. of which we haue alreadie the pledges, 2. Cor. 5.15. namely the knowledge of the deep things of God, 1. Cor. 2.10. & the worke of sanctification which he hath begunne in vs, & which hee will continue in vs vnto the end by his holy grace, 1. Ioh. 3.10. Fie therefore on the world, from out of which wee are separated: fy on this soup of Esau for which he quitted and [Page 276] gaue ouer the blessing, which hee coulde neuer recouer after­warde, Gen. 26.32. and. Heb. 12.15. Fie vpon this vaine appea­rance which passeth away as a dreame, and coosineth vs so ea­sily as this same Salomon hath at large taught vs in his booke of the Preacher, & as the Apostle sheweth vs, 1. Cor. 7.31. And whither wil he that we should go? Ʋnto him, vnto him, that is to say, vnto this light of glorie, 1. Pet. 2.9. vnto this incorruptible inhe­ritance, 1. Pet. 1.4. vnto this kingdome which he hath prepared for vs since the foundation of the worlde, Mat. 25.34. And who is then so wretched & vnhappy as to desire to be stil creeping here be­low, & who wil not rather say with Dauid, O how long & how te­dious is this my abode vnto me, with these inhabitantes of Kedar and of Mesech? Psalm. 120.5. and with Saint Paul, I desire to bee dissolued, and to bee with Christ, Philip. 1.23. and, O miserable man that I am, who shall deliuer mee from this bodie of death? Rom. 7.24. Neither ought wee to excuse our selues here­upon that we are deaffe by nature, and cannot heare. For as hee calleth vs, so hee presenteth vs eares to heare: and bid­ding vs to come vnto him he offereth vs feete, and commaun­ding vs to looke on him, he giueth vs eies, Psal. 40.7. and 146.8. And this is the cause why hee beginneth heere, with so gracious and sweete woordes, my welbeloued, to shewe vs that all, namelie to will and to doe, proceedeth from him, and whatsoeuer else he demandeth of vs commeth from his mere and free good wil towardes vs, who were his enemies. But as our first Parent then, when as yet hee was not corrupted but most sound and entire in that nature, which he receiued from his Creator, did voluntarily depriue and spoil himselfe of that light he had of vnderstanding and vprightnes of wil, so his po­sterity for the most part, through naturall wickednes which is now in them, refuseth, both the Phisition who offereth him­selfe and the phisick.

2 But let vs hearken vnto the residue of the Bridegroomes speach, seeking after this spouse: My doue, saith he, which keepest thy self in the cleftes of the rocke, and in the secret places of the ascent therof. And what are the great secrets which are comprised in [Page 277] these words? Let vs pray vnto God he wil vouchsafe to teach them vs throughly. We haue said before, that the spouse, the Church, is brought in in this place and represented vnto vs, as­sisted by her Bridegroom in such sort, that sometimes she lan­guisheth after him, sometimes she obtaineth as it were the fi­ansailes, sometimes she seemeth to be as it were a far off, some­times as it were somwhat nearer, sometimes she is seeking as it were after him, sometimes shee seemeth to be sought after: which thing we are necessarily to vnderstand & diligently to consider, that we take heed the better of the mask of the false Church, which many paint foorth and shape out vnto them­selues in their owne braine, perswading themselues, that the Catholique Church continueth always in her apparant glosse and bewty: contrary vnto that which is deliuered through­out the whole sacred historie, and the experience wee haue since had, and haue vntill this day, thereof: wherein these so wretchedly abused resemble the Butterflie which flieth into the candle and burneth himselfe, and those simple seely birdes which fly into the fire thinking they are in the warm sun. This is then a false opinion in which many do gladly please them­selues, because they would haue a gospel of ease and a Church all of veluet: whereas, it is in the crosse, that the Bridegroome triumpheth, and hee was crowned with a crowne of thornes, and there is no reason the spouse be put in a better liuery then her Bridegroome. Wee haue therefore heard aboue in the 11. verse, how the Bridegroome made mention of the winter, bringing tidinges vnto his spouse of the sweete and pleasaunt spring-time. Hee speaketh therefore now vnto her, as if shee were frighted and skared as sometimes Pigeons are and dri­uen from the doue house, and therfore flowen to hide herselfe in some chinckes and creuises of a rocke, to haue there some place of retire and rest. Where we are to note that it is proper­lie in these and such like occurrences, that the faithfull shewe themselues like Doues, not countermining deceit by deceit, but withstanding and fighting against the sleights and craftes of the world by their meeknes and simplicity, Luk. 16.18. and [Page 278] leaue not, for al the hote assaultes that are giuen them, to keep their conscience pure stil and vndefiled, as Dauid so often both in woord and deed professeth, which is the cause also why the Lord spareth them, when the rod of the wicked is vpon them. Psal. 125.3. and 1. Cor. 10.13. but yeelding vnto the furie of their persecutors so much as they maie, their only refuge they haue is, to endure in silence, & patience, Luk. 21.19. It is this spouse therefore who beeing forced to shroud and to hide herselfe in the clefts and holes of the rocks, is now inuited by her Bridegrome to come downe againe into the plaine, the foul weather being ouer­passed and gone.

3 Such was the state and condition of the Church manie times vnder the Iudges, and especially in Helies time, as when the arcke was taken, there followed an horrible confusion. In the time of Samuel it had as it were some small refreshing vn­der the beginning of Saules raigne. But by and by after, and especially during the time of the persecution raised against Dauid, the massacring of the Priests, the discomfiting of Saul, the ciuil war betweene Dauid, & Iphiboseth, whither shal we say the small number of the true faithful were brought, so long as god exercised his iust iudgements vpon the whole country? In what estate was then this doue-house, that is to say, the ta­bernacle & the whole seruice of God, Silo being destroied, & the Arcke placed in a priuate mans house, to wit, Abinadabs, 1. Sa. 6.22. separated from the tabernacle which was in Nob, 1. Sam. 21.1. & from thence was brought vnto Gibeon, 2. Chro. 1.3. And this separation of the Arke from the tabernacle du­red vntill the time of Salomon, who (beeing a figure of this bridegroome) set vp that goodly temple as it were a doue-house, whither he inuiteth this doue in this place: whereunto it is no doubt, but this text ought to bee referred, especially the same being twise specified in the historie, 1. Sam. 7.1. &. 2. Sam. 6.3. namely that the house of Abinadab from whence the Ark was brought by Dauid vnto Hierusalem, was seated within an hill: which it may bee Salomon meant expressely to note vnto vs, making mention of the cleftes of the rocke, whither this [Page 279] spouse retired herselfe during this tempest. But there is no­thing letteth but that we may extend this yet farther. For du­ring the kingdome of Salomon himselfe, was she not in part as it were driuen from her doue-house by the Idols which Salo­mon set vp? And what was she afterward? So that the conditi­on of the Church is here represented vnto vs, not as it is once, or fiue, or sixe, or moe times, but as beeing an ordinary and cu­stomary thing vnto this spouse, whom notwithstanding her Bridegroome in his good time calleth downe againe into the plaine. So then after Salomon, by the diuision of the ten tribes, how many doue-houses, I meane synagogues, were ruined & plucked downe, to lodge Ieroboams calfes in? Whither was then the resort and repaire of Leui, flying as it were in flockes with as many as feared the Lord into the rocke of the temple of Hierusalem? 2. Chron. 11.14. But alas what was this nest, vn­der the greatest part of the kings of Iuda, from Roboam vnto Zedechias? A nest prophaned vilanously polluted with the doung of Idols, as the storie witnesseth, and is especially most amply declared in Ezech. 16. What could thē the poor childrē of God do but sigh & mourne like vnto poore pigeons in their smal holes? Such was the flight of the prophets into wast & de­sert places of Israel vnder Elias and Elizeus, 2. Kings 4.38. And yet was this poore culuer-house sorer shaken, and as it were vtterly ouerturned by Iesabel, insomuch that an hundered of the Prophets were hidden by a good man in two caues, and fedde with bread and water, 1. King. 18.13. Behold also Elias himselfe brought vnto that extremity, that he was faine to bee fedde in an hideous desert by two rauens, 1. King. 17.16, & by the ministery of an Angel, 1. King. 19.5.6. And during the cap­tiuity this poore doue beeing driuen thrise away by that horrible northerne wind which razed at length the doue-house & the Citty, did shee not nest, and as it were hide her head in secret holes? For so is it said, Esay. 26.20. and vnder the horrible per­secution of Antiochus, whither retired she herselfe with Mat­tathias? 1. Macab. 2.17.

4 But what? Beginning with Iesus Christ himselfe the [Page 280] Bridgroom which is here spoken of, was he not himselfe from the time of his natiuity driuen as it were out of the world? For in what place was he born in? In a stable, the lodging of beasts, for there was no other roome for his mother, Luk. 2.17. from thence must he not fly into the deserts of Aegypt? Math. 2.14. Where was he brought vp and nourished? In a poore Carpen­ters house, Mar. 6.3. in the cittie of Nazareth built also vpon a rock, Luk. 4.29. a cittie of so small reckoning and account, that it is demaunded whether any good thing can come from thence, Ioh. 1.4. driuen thence whither must hee retire himselfe? Vnto the rocke of Capernaum, Luk. 4.31. and 10.15. not hauing a place where to rest his heade, Luk. 9.58. finally whither was he cari­ed to be crucified? Vnto the mount of sculs, otherwise called Caluarie. And where was hee laid after his death? In a caue hewen out of a rocke, Luk. 23.53. Thus you see how the Bride­groome himselfe, during the time of his life here belowe did nothing els, but fly as a man would say from rocke to rocke, vntill he were flowne againe into heauen. This is also the way which all the Apostles haue walked, and the whole Church truely Apostolicke, being in this world as wayfarers and wan­derers hither and thither, 2. Cor. 6.5. and Heb. 11.38. the same being foretold, euen vnto the last time, Apoc. 12.14.

5 Such was the condition of the ancient Church, & name­ly of that of Rome, vntil the time of Syluester vnder Constan­tine the Great, since which time this doue, which kept herselfe before vntil this time in holes and corners, finding afterwarde the spring of the meddowe, so pleasant and sweete, and so fal­ling there asleepe, the rauening and vnclean birds are come & nestled in her place, and disguising themselues at first into Doues and pigeons, haue so flattered and enchaunted the Ro­mane Eagle, that finally the great puttocke of Rome hath sea­sed on the Eagles crowne, and charged himselfe with three, decking himselfe with the Eagles feathers, and namely with the capitall citty of the Empire, so that at this day the rest must doe homage vnto this beast. And this is the reason why this Image of the Romane Empire (which is the whore sitting vp­on [Page 281] the seuen hilles of Rome) succeeding this beast whose I­mage she is called, being of the same nature, tendeth vnto the same end: vsing stil the same trade of ruining the doue-houses and driuing away the poore feareful doues of the Lorde with fire & sword, yea thrusting the fire into their smal culuer holes, as shee hath alwaies doone, and yet doth vnto this day. But what? The Lord hath limited the seasons of the winter, as wee see he hath doone, by continual experience, yea breaketh off suddenly the course of the stormes and tempestes as it is saide, Psal. 65.8. and as he practised the same sensiblie, Matth. 8.26. I speake this especially for vs in this place, which a man maie truely call a small nest placed in these cragges and mountains, which hath serued and yet serueth for an harbour of poore fu­gitiue doues, which hath beene by a singuler and more then admirable goodnes and mercy of God preserued, and that by euident & apparant miracles, against al the enterprises which satan and his complices could hitherto deuise: for which so great a benefit of his, God giue vs grace to be thankefull, both in word and deede.

6 But to goe on let vs note that this Bridegrome saith not that this Doue is retired into the holes of the rocks, but of the rocke, as of a certaine rocke and no other. For it is for them of this woorld to retire themselues heere and there at euerie iut they haue in time of aduersity, keeping neither waie, nor foot-path, as we see how the superstitious haue euery one his saint, and e­uerie one his deuotion apart: but the children of God haue but one rock and refuge, to which they wholie betake themselues, according vnto the stile which Dauid customarily vseth in his Psalmes, and therefore faile not at anie time to bee in safety. Contrarie the vnfaithful ones and enemies of God find them­selues deceiued of their imagined helps, when the iudgement of God falleth on them and pursueth them, and therefore cry in the daie of wrath vnto the hils and saie, Fall vpon vs, and hide vs from the face of him which sitteth vpon the throne, Apocal. 6.15. So did the fiue kings of Canaā hide themselues in a caue, but it was to haue their reward which they deserued, Iosua. 10.16. [Page 282] the Lord therefore who is on high in the heauens is the refuge & hiding place of his: & this spouse euen here below on earth where she is yet a pilgrime & wanderer, findeth alwaies some place of retire & harbor in the hardest times, in the assembly of saints whersoeuer they keep, though they be but two or three, Mat. 18.20. Luk. 17. & 37. & how euer men seek to bring her low, yet shee alwaies lifteth vp her head on high, not of pride, as did the Pharisee, Luk. 18.14 but of an assuraunce which is giuen her, by the meanes of that grace which is shewed her, whereby shee taketh courage and defieth all her aduersaries, and whatsoeuer incomberaunces are laid before her, Rom. 8.30. and Heb 4 16. naie which is more, shee taketh occasion by those assaultes which are giuen her, to raise her selfe vp vnto God & to make her profit by them, Rom. 5.3. which the Bride­groomes wordes doe also shew vs, when he saith, that his Doue keepeth her selfe in the corners, not of the descent, but of the ascent and staires of the rocke, although that in diuerse respectes the side of a mountaine hath his pitchings mounting and descen­ding.

7 But let vs heare what the Bridegroome doth farther de­maund. Shew me heere, saith he, thy face, and let me heare thy voice, that is to saie, let me heare thee and see thee. And what mea­neth this? The Lorde who seeth all thinges, and knoweth the verie thoughtes and that before they are conceiued, and who heareth the wordes before they be pronounced, Psal. 139.4. the onely sear­cher of the heart, Ier. 10. and whose eies are specially vpon this Doue, Psal. 34.6 is hee absent from her? No, in no wise: but the Lord doth as a good woorkeman, who hauing made some goodlie and curious peece of worke, although he that made it hath no neede to enquire of what, or how it is made, taketh a pleasure notwithstanding to viewe and contemplat, yea to praise and admire it. And therefore it is also said in the historie of the creation of the woorld, that the Creatour tooke a viewe of his work, & finding it to be good, blessed it. Now is there a more goodlie peece of woorke heere below (after him who hath re­ceiued the spirite without measure, and who is the head of his [Page 283] spouse) then is the Church regenerated and reformed, and as it were fashioned anew vpon the patterne it selfe the sonne of God, into which shee is incorporated to be altogether spiritu­al in him: not to be a peece of worke without sense or motion, but Iesus Christ putting into her heart that which shee ought to beleeue, and in her mouth that which she ought to speake, Phil. 1.19. Psal. 40.4. Esai. 57.19. and Psal. 51.17. as this high mysterie is most amply declared vnto vs by the Apostle in his Epistles, and namely, Rom. 6. and 7. and 8. Ephes. 5.30. Col. 3. and elsewhere.

8 Euery faithful soule therefore in the person of the spouse (by whom is vnderstood al the company of the faithfull,) bee­ing yet here belowe, hauing receiued the power to will & to do, is heere inuited to shew himselfe, & to speake vnto his Bridegroome, that is to say, to make the effects of his grace, which hee hath receiued of his regenerator, to appear both within & without. This is that which was figured vnder the Lawe, by that com­maundement of God, that euery male childe should present himselfe before the Lord thrise a year at the least in the taber­nacle, and afterwarde in the temple; as if God, who is euerie where and seeth all, had said vnto them, you are dispersed here and there throughout the country and in your synagogues, & therefore are as it were absent from me, who haue chosen this place, as it were for mine house and habitation. Now I would see you and heare you, and therefore you shall come and visit me and doe me homage thrise a year, to the end that you may reioice in my presence, and I with you. And whom would not the consideration of such kindnesse and bounty rauish & asto­nish, & cause him to say, O Lord, thou art not contēted to haue shewen me so great fauor, vnto me I say altogether vnworthy thereof, nay worthy of thy curse and malediction: but which more is, knowing my heauinesse and lazinesse, and that if by adding grace vpon grace, thou shouldest not forme in mee a desire and power to be thankfull vnto thee therefore, and to honour thee, I would continue groueling stil on the ground & burie the memorie of thy benefits, thou prickest mee forward, [Page 284] and inuitest mee to present my selfe before thee, and to cause thee to see by effect what thou hast wrought in me, voutsafe­ing of a third grace of thine, to like and accept of my woorkes, considering them not as they come from me, who am yet soi­led with sinne, but in asmuch as thou acknowledgest in me thy worke and new creation. That then which the Bridegroome saith in this place is the same which is said, Psal. 50.23. And in deede, as Dauid saith, Psal, 116.12. What can we render vnto the Lord for so great benefits of his, but this reknowledgemēt, presenting our selues before his face with the confession of the mouth, speaking of the abundance of the heart? Neither are we now to trot vp and downe hither & thither as these holy pilgrimes of Ierusalem, who go yet at this day to seeke after Iesus Christ in his sepulcher. For euery land and country is now sanctified vnto him, 1. Cor. 10.26. and he is neere vnto vs in euery place, and we must cause our selues to be seene and heard, lifting vp of pure hands, 1. Tim. 3.8. in al places, wheresoeuer it pleaseth him to lift vp his banner. For the question is heere of a publike appearance & inuocation, in respect whereof the Bridegrome leadeth his spouse down from the rock, & out of the desert in­to the plain, whē he wil haue the faire weather return againe: as hee hath specially doone since about these threescore years ago. But what doe we all this while? The Lord hath proclai­med by so many trompets the yeare of acceptation, and our true Iubile, renewing and as it were sending againe into the worlde that which is said, Esaie. 61.2. and Luk. 4.18. & euerie day he still calleth vnto vs in this place, My doue come out of the desert, shew me thy face, and let me heare thy voice, and I will take pleasure in it:

9 But what? There was indeed at the beginning some zeale shewed, and many came running from farre to do their duty, as it is said of those which entered into Canaan with Iosua, & the gouernours of that time, Ios. 24.3. But these are nowe de­parted in peace and seem to haue caried away all the zeale, & whatsoeuer good thing els was among vs. The Bridegrome crieth by his seruants, Come & see me, and let me heare your [Page 285] voice. Yet for al this some haue no cares, others heare, but they hearken not vnto it. Others, especially on those daies which are specially ordained for this appearance and inuocation of the name of God, had rather be a walking, playing, tipling, ga­thering in their debtes, toying and sporting in the streetes, and before their doores. Others there are who will appeare in the place where the Lorde is, but is it to cause their voice to bee heard, that is, hauing diligently hearkened vnto the voice of the Bridegroom, & the praier of their pastour, to answere with heart & with mouth the Amē of Christians, 1. Cor. 14.16. that is to say, to make a true and perpetuall acknowledgement to­wards God, by true amendment of life? Alas no. For were it so, the effects thereof would appeare: whereas nowe you shall haue some sing the Psalmes in deed, but their heart shall be far from that which they sing, Esay. 29.13. Others come to the Church to sleep, others wil not voutsafe to open their mouth or eares. If any mā demaund how we know this, I answer that wee see part of it with our owne eies, the rest is made knowen and discouered by all the fruites of the flesh which are quoted & numbred vp, Gal. 5.19. And thither it is I must send you, you hypocrites & contēners, adding for the reward which is reser­ued for you, if you change not your selues & become new mē, that which the eternal saith, Esa. 57.12. I wil declare thy goodly righteousnes & thy deeds which shal not help thee: & Ps. 50.21. these things thou hast don, & because I made as if I heard not, thou thoughtst that I was like vnto thee. But I will reproue thee, & will set all these things before thine eies. ô what a terrible thing it is to fal into the hands of the liuing god whē he is angry! And therfore for the honor of god let euery one amend himselfe while it is time, let vs consider of this great and endlesse bountie of our God, who hath retired and gathered together his poore doues out of the holes of the desert, out of the powers of those cruell beasts, & out of the iawes of the rauening Lion, inuiting vs still at this day to present our selues before him with a true repentance, & that pleasant acceptable sacrifice vnto him of a contrite hart and of thankesgiuing, Psal. 51.19. and 19.32, to the end that receiuing [Page 286] vs to mercy and finding vs fruitefull trees indeed in his house, he may heape on vs his blessings, according vnto his holy pro­mises.

IT appeareth by these words which we haue to handle, that the Doue is flowen vnto her Bridegroome at his call, who hath gathered her with her companie as wee shal afterwardes see, according vnto the purport also of the historie, that finally al the tribes put themselues in subiection vnto the anointed of the Lord, I meane, vnto Dauid, & after vn­to Salomon, both which were figures of this true Bridegrome in this respect. But to the end that the spouse should not ima­gine, that this spring-time brought so perfect a peace, as that nothing should impaire and disturb it she is in good time war­ned, that this vineyard hauing escaped the former storms and tēpests, was not for al that, altogether freed frō al kind of hurt. And this hee warneth her of, not to affright or astonish her, but so as to make her ful of consolation. For he saith not, there are foxes which wast and destroy our vineyardes, but take vs those foxes, as if he said. Indeede there are great and little ones, but I haue taken order they shal be caught. Now to make our profit hereof, wee must first of al learne that they abuse them­selues much, who are so persuaded to see the Church in so good case as to bee without her afflictions, either within or without, or both together within and without: the experience of al ages sheweth vs the contrarie.

2 Let vs therefore note heere in the first place, that there is no mention heere of Tygers or Lyons, which are open and declared persecutors of the church, as were sometimes against Israell, Edom, Moab, Ammon, and finally the Chaldeans and Babylonians: and in the time of the Christian Church, the Romaine empire, the Sarracens & the Persians, & the Turcks, [Page 288] but of those which are ctept into the midst of the vineyard like crafty Foxes to keep back and hinder the vintage, which sort of beastes, the vineyard were it neuer so well planted and hus­banded, neuer wanted. Such were in the time of Moses, Core, Dathan, and Abyron, who as it is written Numbers, 16. beeing in the very midst of this vineyard, sought suttelly to vndermine the foundation thereof, vnder colour, saide they, because the whole people were the people of the Eternall, and hereupon preten­ding to ouerthrowe the ministery of Moses and Aaron. Such were the false Prophets who lulled the people of Israell a­sleep, vaunting of their visions from God, against the true ser­uantes of the Eternal, as is especially seen in that miscreant Se­dechias opposing himselfe against Michea, 1. King. 22. and in Hananias against Ieremy, Ier. 18. and by al the writinges of the Prophets: vnto whom, for the most part they alwaies lent an helping hand who should haue beene the principal hunters of those foxes, to wit, the Priestes, as is witnessed throughout the whole sacred history. And what foxes were the Pharisees, Sad­duces, Scribes, Essenians, Herodians and others, who so crafti­lie & so sliely ventered to entrap the Lord himselfe of the vine­yard, beeing descended from heauen expresly for this purpose, to take order for this vineyard, and traueled so throughly here­in, that finally he thrust them out of possession of it, and trans­planted his vineyard, as he had before threatned them he wold doe, Mat. 21.41. and planted it among a people, which before appertained nothing at al vnto vnto him, as hee had menaced thē by Osee 2.23. the execution of which threat is most large­ly set downe Ephes. 2.11. And afterwardes, though the chiefe and principall hunters of these foxes, trauailed diligently to transplant and to husband this vineyard which had spred her braunches from East to West, and had prouided it of good la­borers and husband-men after them: notwithstanding their histories and their writings do witnesse that they had alwaies more to doe against such foxes, as the great sheepeheard fore­warned them, Matth. 7.15. (though there they be called raue­ning wolues) then against all other open enemies within or [Page 289] without. Such were they who woulde needes mingle Iesus Christ and Moses together, whose most pestilent and pernici­ous error is declared and condemned, Act. 15. against whom Saint Paul was yet afterwardes constrained so long and so ea­gerlie to fight. After these succeeded, as it were in great and mighty armies, heretiques of al sortes: some of them assayling the diuinity, others the humanity of the Lord of this vineyard: others confessing both the one and the other, but diuiding Ie­sus Christ into twaine: others making a monster of him which should bee neither God nor man: others degrading him from his office: others impugning other articles of our faith: others blending with the truth of Christian religion a million of er­rors not onely vtterlie false, but altogether monstrous.

3 But aboue all others the foxes which haue succeeded certaine faithful auncient pastors of the Church of Rome, haue vnder the coulour of the authoritie of the Cittie of Rome, and because the Lord at the beginning caused the glory of his exceeding grace to shine foorth, learned to plaie the part of a fox so sliely and so wilily, that by little and little, & that (which is a thing of al others exceeding straunge and wonderful) hel­ping to hunt other foxes, they haue brought all vnder their pawes, and then stripping themselues out of their foxes case, (but yet so, as to slip it on againe when neede and occasion requireth) haue taken vnto themselues the Lions skinne, she­wed their talants, torne and deuoured the poore flocks, so that they haue wonderfully skared them. For this is a maxima and general rule in this matter, that if these cubs be let alone to be­come foxes they faile not in the end to become Tygers and Li­ons, such as Michea speaketh of, Mich. 3.5. For proofe hereof we neede no other witnesse together with the poore estate of Christendome then the legends of the Popes written by their own secretaries, among whō that monster Boniface the eight beareth the bel: of whō themselues giue this testimony, That he entred like a fox, he raigned like a Lion, and died like a dog. And know you, that when I speake thus, I meddle not with their manners which are so infamous and detestable, that there is [Page 290] not a creature which demaundeth not vengeance vp on them of god: but I haue principally respect vnto their false & cursed doctrine: being no heresie concerning the office of our Lorde Iesus Christ (without the which trueth, whatsoeuer they con­fesse touching his person and the pointes concerning it in the Creede, serueth them to no other end, but to colour their lies & falsehoodes which they couer with the cloke of this truth, ac­cording vnto the example of satan their father, whom the lord put to silence, Luk. 4.34.) which is not couied, and afterwarde hatched, & stil nourished and maintained yet in the schoole of these foxes, or rather these wolues, which are the talants & the teeth of that great monster of Rome, who hath left them to deale in the doctrine, wherein they haue learned to acquite themselues so wel, that euerie one hath his morsel of the pray: & hath snatched for himselfe together with his spiritualities, the scepters and crownes of Princes. Such are among the rest these foure sortes of wallet-breethren declared sometimes by the Vniuersities themselues to be the locusts issuing out of the bottomlesse pit, of whom mention is made in the Apocalyps. But what are al these foxes, which are become wolues, in com­parison of that treacherous carauane horde of those vermine, openly polluting the holy name of Iesus, and selling their fil­thy trash and trumperie in such sort Gratis, to them that will feede themselues therewith, that they haue so wel grated, that in lesse then forty yeares, they haue haled in and heaped vp in their borroughs greater and richer spoiles, then al the foxes & wolues besides could mountaine vp in fiue hundred years be­fore, though the time serued them as well as they could wishe or desire. And herein I report me at the least to these other poore conuents of Monks and of Friers, whom these new fresh gamesters haue left onely a poore coule to shroude their bald heades in, and the taile of a white frocke to traile after them: themselues being become as fat as bodie-lice by eating vp the others brewes: as the natural Philosophers say of the serpents, that they become in the end Dragons, by eating vp other small serpents.

4 But not to stand any longer on them who are nowe the [Page 291] firebrands & bellowes of persecutions, nay persecuters them­selues, how euer they shroud themselues vnder the mantle of deuotion and religion, we ought to see and consider how the Lorde had no sooner begun in our time, to take his vineyard into his owne handes, but satan thrust in into it those foxes the Anabaptists and Libertines of many sorts, from whom sprang those vile & filthy heretickes of the family of loue, who shame not notwithstanding to couer themselues in speach with a more then Angelicall perfection. On the other side, are crept into the world the Arrians, as men zealous of the vnity of one only God: others who feare least the humanity & manhood of Iesus Christ, should bee kept as it were in prison in heauen, if wee beleeue not that it is also really in his essence in earth with the bread and the wine of the holy Supper: and that the Sacrament would bee annihilated and abolished, if wee eate not the verie fleshe of Iesus Christ also with our mouthes and teeth. Others there are who are iealous of the humanity of Ie­sus Christ, as they say: from whom notwithstanding are crept into the world, both Nestorians in seuering of the two na­tures, and Eutichians in the confounding of the essentiall pro­prieties of thē. In a word I know not whether ther be at al any one old heresie which satan indeuoreth not to set a broach a­mong vs, or new yet to be inuented which he hammereth not in the forge, so to break in vpon this vineyard being yet yong and tender, to hinder her fruit to come to maturity & ripenes.

5 And what haue we to do hereupon? Soothlie that which the Bridegrome here saith, & the Lord of the vineyard willeth vs to do. Take vs, saith he, those foxes & those cubs which wast the vines. But to whom speaketh he? Certainely to those to whom he hath giuen in charge to husband & looke vnto his vineyard, who should bee watchful and diligent aswell to husband it, as also to fence and keepe it from whatsoeuer maie hurt it, ar­ming themselues the better to doe this with his authority and power, both in reproouing the false doctrine by the true, and also in cutting off the dead and rotten members. For although themselues be also members of the Church, which is here ge­nerally [Page 292] represented in the person of the spouse, yet notwith­standing in respect of their particular calling and vocation, which is to prouide for the purity and suertie of the Church, they are particularly distinguished from the rest of the bodie, and in this regard they are heere willed and commaunded to take these foxes. Such haue beene, and yet are, and shal be vnto the end of the woorlde, those whose ministerie and mouth the Bridegroome alwaies vseth to declare his holy wil, and there­fore they are called his mouth, because they speake beeing mo­ued by the holie Ghost, 2. Pet. 1.21. which for this cause spe­cially are called in the holy Scriptures by diuerse names, to wit, Men of God, Seers, prophets, watchmen, builders of the house of God, pastors, doctors, ambassadors of God, the frinds of the Bridegrome, and dealers in the marriage match betweene Iesus Christ and his Church, keepers of the vineyard of the Lord, dispensers of the secrets of God, names and titles exceeding honourable before God, but despised of men: names, I saie, of great honor, but of a maruai­lous, yea vnsupportable charge, if we take them strictly, 2. Cor. 2.16. And this is the cause why the Apostle calleth not this charge a dignity, as they vse to terme it who haue forged that goodlie Apostatical Hierarchy, but he calleth it a work or a bu­sines, 1. Tim. 3.1. whose charge is vnderstood oftentimes gene­rally by the woord of watching and feeding, sometimes more di­stinctlie, by attending vnto the woorde and vnto praiers, Act. 6.4. sometimes by these wordes of teaching, improuing, correcting and instructing, 2. Tim. 3.16. sometimes by these wordes of planting and watering, 1. Cor. 3.6. All which are concluded in these two points of aduancing the good & hindering the il, by a watch­ful, naie continuall care and prouidence, handling the sworde of the word of God with the right and the left hand as occasi­on requireth, as wel in general vnto the whole flock, as also by diuiding it particularly to euerie one, as it is written Act. 21.31. and 2. Tim. 2.15. Go to then, saith the Bridegroome in this place, yee Gardiens & keepers of my vineyard, be you conti­nual in chase of these hurtfull beastes, and leaue not vntill you haue rid and freed my vineyard of them. And by what means? [Page 293] Marie setting the toiles and pitching the haies of the word of God, to catch and entrap them therein, shutting them vp in their dens and caues by this woorde also, compared vnto fire consuming the chaffe of falshood and lies: and if they will not bee taken and tamed and transformed into sheepe, chasing them awaie and driuing them out of the flocke, 1. Tim. 1.20. and so leauing them vnto the iudgement of him who iudgeth those who are without: Tit. 3.20. and 1. Cor. 5.13. Asmuch is to be sayd concerning other foxes, who by their scandalous maners & wicked examples, wast & destroy the vines in like maner, & especially the tender ones: which sort of foxes are otherwise called scabbed sheep, & compared vnto leauē which sowreth the whole lump, of which the Apostle giueth vs a rule in the person of the incestuous, 1. Cor. 5.5.11. And these are the chief and principall hunters of these foxes and young cubbes. For it is properly by the spirit of the Lords mouth, that the vineyard of the Lord is planted, husbanded and preserued.

6 But besides these vnto whom properly this charge ap­pertaineth, there are yet other hunters in the vineyard of the Lord, who ought to trauell no lesse in this hunting, to wit, the magistrates aswell soueraigne as other, called also seruantes of god, established in autority, & girded by him with a bawdrier, Iob. 12.18. Rom. 13.1. to the end they should mantaine, not on­ly honesty of life opposed vnto all violence and dissolution, but to the end that God may bee knowen and obeied by the establishment and maintenance of the true seruice of God, which is called Piety or godlinesse, 1. Tim. 2.2. These are they therefore who should with al their power which God hath gi­uen them, vphold & maintaine the holy ministery & seruice of God, as wel in the purity of doctrine, as also in the discipline of the Church, each conformably vnto the word of the Lord wit­nessed by the writings of his Prophets, without either adding any thing thereto, or diminishing ought there-from, and con­sequently bridle as much as in them lieth, and also punish ac­cording vnto the exigence of the case, the open and conuicted wicked and incorrigible perturbers of that which is the true [Page 294] Archpiller and foundation of humane society, namely the pu­rity and exercise of true religion: and all this they should doe by the order which God himselfe hath established, not med­ling with that which appertaineth vnto the pastors and aun­cientes of the Church and the holy ministerie, like vnto Vz­zias, 2. Chron. 26.19. Matth. 20.25. and Luk. 12.14. pertaining also as little and lesse a great deale to the pastors to intermedle with ciuil Iurisdiction and temporal as they call it, as vnto the magistrates to administer in the Church the word and the sa­cramentes. The magistrates on the other side must take heede how they make Lawes to bind the conscience, or take vpon them to sette vp a gouernment of the house of God according vnto their owne wisedome and aduice: which thing appertai­neth vnto God alone who hath ordained, deliuered and enre­gistred his inuiolable lawes in his holy Scriptures, as wel of the olde couenaunt, which dured but a time, as of the newe which shal continue and endure vnto the end of the world. Which if it had beene well obserued, or if it might bee redressed at this day, then verily we should see the Church of God so reformed as it ought to be: as we see how the holy Kings gouerned thē ­selues in this point, as Dauid and Salomon: who euer tooke counsel of the mouth of the Lord, and did according thereun­to, without passing of their boundes. The like did Asa, 2. Chron. 15.12. and Iosaphat 2. Chr. 17.7. and 19.11. and Ezechias and Iosias, as their historie declareth.

7 But wil some man say, is this enough to say, Take vs those foxes, seeing there are so and so many sortes of them, and that they who should be the hunters and takers of them, are often times themselues the most dangerous foxes and wolues of al? Mich. 3.3. Act. 20.29. I answere that it is enough to saie, take them, seing this word proceedeth out of his mouth, which in speaking giueth vs the abilitie & efficacie of executing that which he commaundeth, as experience hath alwaies declared the same, being neither the wilines of those foxes, nor the vio­lence of those Lyons & Tygers euer able to hinder the conser­uation or restauration of this vineyard, whē the time therof was [Page 295] come, this heritage & possession which reacheth from one end of the world vnto an other, being giuen vnto this Bridegrome for euer, Psal. 110. whose kingdome by consequent, which is this vineyard, remaineth for euer: although that vntil that later daie, in the which the Angels shall rid this vineyard of bram­bles and briars, and shal faggot them vp and cast them into euerlasting fire, Matth. 13.41. when God shalbe all in all. 1. Cor. 15.25. it be in danger still to bee thus assaulted: but yet so, that not one good and true plant of this vineyard can be taken a­way and rooted vp, Ioh. 17.12. & 189.

8 And this is the cause why the spouse addeth this verse full of incomprehensible comfort and consolation, saying, The Bridegroome is mine, and I am his. For what a treasure is this? This is the only sonne coessential and coeternal with God the father, in asmuch as he is God: and in asmuch as he is man, the perfit of perfits: he in whom the father is fully pleased & contented, in whom are al the treasures of knowledge and vnderstanding, and who hath a name aboue al names, hauing power in heauen & in earth: and who is so good, so mighty, so rich as he? And we, what are we? conceiued and born in sin: not able of our selues to think on that which is of God in respect of our saluation, but culpable of iust and eternal malediction. Who can therefore conceiue of such a bountie & liberality, either in respect of the giuer, or in regard of that which is giuen, or in respect of them vnto whom it is giuen? He who is the giuer thereof hath all the reason in the world, to hate him on whom he bestoweth this exceeding treasure: the gift is no worldes-good, but the giuer himselfe: hee on whom the gift is bestowed is not only vnworthy thereof, but worthy of the cleane contrarie. All which circumstances beeing well considered ought so to moue the senselesse and hard harted, as to be rauished with the admiration of this so bottomlesse a gulfe of bounty and liberality: and make al them dy for shame who are so wicked as to contemne such an exceeding grace, what allurement soeuer were presented thē. For what is there to bee compared with such a treasure most freely bestowed? And what recompence is a man able to giue of his soule? [Page 296] Mat. 16.26. Desire we any good thing from an high, or from below? Who shal giue it vs but he who is the Lord of high and low? Wish wee for anie true commodity, within or without? Who shal giue it vs but he who made and preserueth the one and the other? And howe shall hee refuse to giue it him, vnto whom he hath giuen himselfe, and that by a donation vtterly irreuocable? So that when we demaund any of these blessings, and receiue them not, let vs know that this therefore hapneth, because hee knoweth a great deale better then wee our selues what is for vs, or because we do naughtily demand that which is good for vs, or because it is good for vs to haue the denial for a time to sharpen and whet our appetite and desire, Psal. 40.1. for otherwise wee should alwaies finde this promise infallibly true, Knock and it shal be opened vnto you, aske, & it shal be giuen you. But wee are to obserue and retaine one generall rule in this matter, that is to saie, that concerning temporall blessinges, which haue not a special promise (as Dauid had a special pro­mise of the kingdome, and therefore he specially craued it, & obtained it, Psal. 2.6. and .4.4. and elsewhere in manie places: and Daniel after the 70. years accomplished and expired prai­ed specially for the returne of the people, Dan. 9.2.) wee may not demaund them at Gods hands but with these clauses, If it bee good, if it bee expedient, when, and in such sort as it shall please thee: but as for demaunding grace at his handes by the remission of all our sinnes, bringing vnto him an heart truely humble and contrite, wee may and ought to craue, and demaund this with al holy assurance grounded vpon him, Heb. 4.16. and Iam. 16. yea so far as to defie al our enemies, according to the example of the Apostle, Rom. 8.37. for, saith he, hee which hath not spared his owne sonne, but giuen him for vs, how wil hee not giue vs al thinges with him? Let vs therefore hearken vnto this spouse, or let vs be rather this spouse, which saith, My beloued is mine, and I am his. What shal Satā thē be able to do against vs, seeing this Bride­groome, together with all that hee hath, is ours? Why should our sinnes appal and astonish vs, seeing he hath carried them vp­on the wood of his crosse? 1. Pet. 2.24. seeing hee is the Lamb that ta­keth [Page 297] awaie the sinnes of the world, and that that which he hath suf­fered for vs, is ours? Shall the want of righteousnesse, and the perfect accomplishment of all the Lawe of God which wee ought to perfourm daunt vs? Why? He hath accomplished the whole Law for vs, and hee is ours with al his obedience, Gal. 4.4. & Rom. 5.19. Shal our natural corruptiō affright & terrify vs? Why? He, in whom it is fully & entirely repaired for vs, is ours with al his integrity & holines, Ro. 8.3. besides that this corrup­tion beginneth already to die in vs, so that wee bee no longer in subiection vnto it, Rom. 7.18. Shal death hold vs stil chained & fettered with his bands? Why? He who is the life, & he that hath ouercome death for vs by his owne death is ours. What thing then is able to trouble our repose or abate our assurance?

9 And to the end we should be the more certaine and assu­red, it is not onely saide that this beloued is ours, but also that we the beloued are his. The donation therefore is mutual and reci­procall. But alas what gift haue we brought him and presen­ted him withall, hauing nothing in vs but wickednes and cor­ruption? Yea verilie, then when he took vs vnto himselfe with all our filthy defilementes: not to defile himselfe with them, but to blot and wash them out, and in lieu of them to deck and adorne his spouse, with that puritie and beutie, whereof wee haue before spoken, and shall hereafter be further occasioned to speake of, Ezech. 16. To say the truth then, wee haue giuen him nothing nor brought him any thing in respect of the first grace: but haue doone nothing but receiued by the hand of faith, which was freely giuen vs to receiue the other withall, Ephe. 2.8. Philip. 1.29. But this former grace being receiued, it hath beene accompanied with other giftes, which we offer vp vnto him together with our owne persons, Rom. 1.21. which hee most graciouslie accepteth of, though he haue no profit thereby, Psalm. 16.2. Luk. 17.19. but according vnto his good pleasure onelie. In a woord therefore, who can giue any thing vnto him, from whom alone whatsoeuer is good to be giuen, commeth and proceedeth? Rom. 11.35. & Iam. 1.17. and if wee present him anie thing, it commeth all from him. [Page 298] We are therefore giuen vnto him, because he hath giuen him­selfe to vs, & hath bought vs with the price of himselfe, 1. Pet. 1.18. not as if wee had bought and sold with him, to pay him or giue him that which wee haue receiued of free gift. And yet wee maie not come with emptie handes before the Lord, see­ing he giueth vs wherewith to make an offering, Exod. 23.15. Will we then haue a part in this great & inestimable treasure? Let vs giue our selues vnto him and be his indeede, and let vs not doe as those two whooring sisters, of whom the same Pro­phet speaketh, Ezech. 23. for if wee be, al is marred, and our la­ter estate and condition wil be worse then the former, 2. Pet. 2.2. This is the cause why it is added that this Bridegrome pastu­reth or feedeth, that is to saie, maketh his abode and taketh his pleasure with his spouse, among the Lillies, that is, where vertue, purity, and syncerity is, beeing meant by these Lillies the fruits of the spirite, which the Apostle reckoneth vp, Gal. 5.22. opposed vnto the stincking, venimous and wicked plants gro­wing vp in our harts, vntil God plucke them vp by the rootes, with which the whole world is so thick sowen.

10 But some man will saie, this Bridegroome was not yet come, when this spouse spake thus: but I aunswere that seeing faith cannot bee without him vnto whom it tendeth as vnto her onely end and scope, and which also hath her foundation in him who giueth it & formeth it in those who are his, (which is Iesus Christ, true God and true man, and not God onelie or man onely) and againe seeing the Church cannot be without faith being the true and essential forme thereof, if from the ve­rie promise made vnto Adam, Iesus Christ, true god and true man were not in the Church, then was there nether faith at al, nor anie Church at al. And yet the humanity and manhood of Christ began not actually to bee before then, that it was con­ceiued by the vertu of the holy ghost in the womb of the most blessed virgine. This I confesse to be most true: and yet I saie with the Scripture, that Iesus Christ (which name importeth together with the quality of an onely mediatour, that which is absolutely and necessarily required, namely that he bee ap­prehended [Page 299] and considered by faith, true god and true man in one only person) not onely was, but was also sacrificed from the beginning of the woorlde, seeing that the Church, beeing from al eternity elected and chosen, was not saued but by him, Apoc. 13.8. And these things are easily agreed and accorded, if we consider diligentlie that which is said, Heb. 11.1. namely that faith that is to saie, this gift of God, through which, euery faithfull one assureth himselfe of his saluation, by that onelie mediator Iesus Christ true God & true man) causeth that, which the beleeuer hath not yet but by hope, to be vnto him alreadie as it were present in beeing, and sheweth him (I meane vnto the spirit of the be­leeuer) that which he seeth not. The humanity therfore and man­hood of Iesus Christ (without the which he should not bee our mediator, nor the obiect of our faith) was not in nature in Sa­lomons time, nor many ages after, but yet notwithstanding was really & effectually present in respect of the eies of faith, whereof Saint Paul is a witnes (ouer and besides that inuinci­ble reason which I haue before alleadged) who calleth Christ him whom the fathers tempted in the desert, 1. Cor. 10.9. and saith that the fathers being in the desert, did eat the same spiritual meate, and dranke the same spiritual drinke which we doe, to wit, Iesus Christ. Now Iesus Christ to come, and Iesus Christ come; which was to be borne and to accomplish whatsoeuer was absolutely re­qui [...] [...]nto our saluation, and which was borne and hath ac­complished it in his time, are not two Iesus Christes: as also there neuer was nor euer shal be anie more then one god, one faith, and one Church: the difference therefore consisteth in the diuerse dispensing and manifesting of Iesus Christ, and not in the essence of him: whereas Abraham could not see the day of this Bridegrome and Lord, but he saw it by the eies of faith, though Christ were not yet actually in nature, Ioh. 8.56. This is it which the spouse meant in this latter verse praying this Bridegroome that hee returne vntil the wind of that daie arise, and the shadowes fly awaie, calling the condition in which they were, shadowes, namely, during the time that this Bridegroome shewed not himselfe, but vnder the shadowes and figures of [Page 300] the Lawe ceremoniall, Heb. 10.1. the substaunce of which, (to wit, Iesus Christ, Col. 2.17) appeared not but afar off, Heb. 11.13. not that there was not light enough through this shadow, to conduct the Saints vnto the light of glory, according vnto their measure, seeing this light is called the bosome of Abraham, Luk. 16.22. but obscure in comparison of this great day which hath brought this spouse vnto vs comming in person and de­claring vnto vs clearly and particularly, the whole counsell of God his father touching our saluation, Ioh. 15.15. & Mat. 13.17. as he did afterwards by his Apostles, & yet doth & shal do vnto the end & consummatiō of the world, by his true pastors and Doctors, Eph. 4.11. in such sort that wee must distinguish the shadow of this night, from that which is called the shadow of death, whereof mention is made Esai. 9.2. wherein we are al of vs borne, Eph. 2.1.

11 And we must heedfully obserue this manner of speach vntill the wind of that daie arise, which is taken from that which naturally hapneth and commeth to passe; namely, that when the daie beginneth to break, some smal wind is wont to arise, which proceedeth and commeth from the beames of the Sun, beginning to chase and driue awaie before it the grosse and thicke vapours of the night: which winde is compared to this great and incomprehensible vertue and power of the holie Ghost which stirreth and as it were bloweth on the world, to­gither with the light of the gospell, to enlighten, or rather to creat the world anew, Esai. 65.17. I meane by that wind which was sent vnto the Apostles, & which shal neuer cease to blow vnto the end and consummation of the world, Act. 2.2. Matt. 28.20. and Act. 20.28. So in the creation of this corruptible world it is said, that it stirred and moued it selfe vpon the waters, as it were warming and cherishing them, to hatch as it were and breed thence the creatures which were after formed of them, by the which vertue also they are yet maintained in their bee­ing, which either faileth or is renewed by the want and pre­sence hereof, as it is said in the Psal. 104.29.30.

12 But what is the cause the spouse vseth here the woord of [Page 301] returning? For this presupposeth some retire & withdrawing going before. And this is the reason, why some haue taken this woord as if returne were as much as, forsake me not. But it is bet­ter we keepe the signification of the worde, notwithstanding with some declaration of it. For to say the tueth, the Bride­groome did neuer vtterly forsake this spouse, no not when she for the most part forgot herselfe & her duty greatly: for which reason we shall ordinarily finde in the Prophets, in one & the same Prophesie, the wound of chastisement, and the medicine of grace, neuer befalling the like to Sion, as vnto Sodom and Go­morrha, Esa. 1.9. But because he is neuer so neare at one time, as at an other, not onely when the drawing backe is on the spouses side, Ier. 2.3. but also when it pleaseth the Bridegrome so to proue his spouse, Psal. 44.1. & as the Lord hath thought it good to make his trueth to shine in the worlde, more in one time then in an other, as it is to be seene in the ancient history, especially from Iosua vntil the time of Dauid: this is the cause why the spouse beseecheth him to approch nearer and nearer: as also, how euer it be, the Lorde for his part hath doon, though the one halfe hath more & more abused this grace & fauor of his. This is thē that praier which we in like maner should day­lie make, beseeching the Lord (who iustly seemeth to draw himselfe from vs by little & little, hauing verily takē out of the world within these fewe yeares, so many great and excellent lightes of his Church, who might yet haue continued, because we were not woorthy of them) that it wil please him to approch and draw nearer againe vnto vs then euer before.

13 Finally this surname or name of addition which she v­seth calling them craggie or cleffie Mountaines as beeing full of downe-falles & hollow places, in which the chamoyse and o­ther beastes of marueilous and almost incredible agilitie are mounting and 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 [Page 302] 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 [Page 303] 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.

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 [Page 306] 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 the pillow: but in general there where the pot seethes is our holy mother the Church. In a word if you will be­leeue them the gilden steeple of S. Peter at Rome, & the chair wherin they say he sate, are the essential, immutable, necessary, & infallible visible marks of the true religion & of the Church which they cal Roman & Catholick ▪ that is, particular & vniuersal both togither. Al this foūded, if you wil haue me say that which is, vpō this repose of too great an ease. But to bring farther a­sleep those who are already brought asleep, there are no faire pretences wanting, of the excellency of S. Peter among the rest of the Apostles, which they turn into a principality: after­wards for that Saint Paul so highly commendeth the faith of the Romanes of his time, as if their successors were like vnto them. Besides this they alleadge the preeminencie which the [Page 307] Bishops of Rome had aboue others, which wee know well e­nough, proceeded partly vpon the autority of that City, as be­ing the head cittie of the whole Empire▪ which preeminencie was also maintained by the godlines and constancie of the Bishops there & the notable examples of their martyrdomes: partly also beeing afterward autorized by the first councell of Nice, vntill such time as the persecutions ceasing, and ambiti­on together with wealth & riches encreasing, euery one slee­ping soundly in their peace, entred in place of doctrine doting dreames, so that finally the poore spouse at her awaking found herselfe in a most wretched & miserable estate, in which shee yet continueth to this day, persecuted in so greeuous manner as shee is, by the officers of the whore, who hath taken her place while she slept so quietly, as it was also expresly foretold of the Church of Rome, both by Saint Paul, and also by Saint Iohn in his Apocalyps, if we wil credit in this behalfe the most auncient expositors, Greekes and Latins. And (as it is come to passe by a more thē admirable prouidence of God herein) the Italians thēselues, whose poems & rimes are at this day prin­ted & song in Rome, cal her Babylon ful of couetousnes & impiety, the harbour of the wrath of God, & the temple of heresie, besides that common experience maketh the same most plaine & euident vnto the eie of those, who are not vtterly blinde. Neither is it in our time, or our fathers time onely, that satan hath first be­gonne to deale in this sort. For behold how the gouernours of the Church & successours of Aaron together with the people bewitched in like maner and enchanted, replied vnto the ser­uantes of God, reprehending their falsehood in doctrine, and corruption in maners; the Temple, the Temple, the Temple of God, Ierem. 7.4. & that with as loude a cry, as that seditious Deme­trius cried, & caused to be cried in Ephesus, the Temple of the great goddesse of Diana, of the Ephesians yea caried headlong with the same lying and murdering spirit, being no other difference at all betweene them then this, that the Iewes abused a good ground and principle, for indeede the Temple of Ierusalem was built by the commaundement of the Lord, and vnto the Lord, [Page 308] which could not bee said of the Temple of Diana, built by the suggestion of Satan vnto a false goddesse: all comming not­withstāding to one end, seeing the Temple built & consecra­ted vnto God, was become the place where his holy name was most vilanously polluted and abused. This is it which wee are taught in this place by the verie confession of the spouse herselfe, seeking after her Bridegrome, and not finding him in her bed, where the Bridegroome, without going far from her, had laid her, as we haue seene in the Chapter going before. And how came this to passe? Vpon no other thing, but that the spouse fell asleepe in this bed, on which notwithstanding she was laid downe, not to sleepe, but only to rest herselfe, and that conti­nuing stil watching. And yet neither if we continue so, can we deale so wel and so diligently, that there be no default, as wee shall afterwardes see. What other thing then can happen, but an extreme desolation, when men fal asleepe vpon their ease and quiet, and especially when they of all other are the fastest asleepe, who should watch for themselues and for others? Matth. 13.25. But from whence is the fault? Not on the lords side, but on the wretchednesse of man, who cannot order him­self aright, neither in prosperity nor in aduersity, not in pouer­ty nor in wealth & abundance. And if we compare both these extremities together, we shall find both by reason and by ex­perience, that the waie of peace and rest, accompanied with prosperity & aboundance, is the more dangerous. For aduersi­ty and neede stirreth vp and awaketh the most senslesse and sluggish, to thinke on the remedies thereof, whence it is said that Necessity hath beene the occasion that artes and sciences were found out and inuented: but prosperity and aboundance bring the best asleepe, witnesses whereof may be Adam and Eue be­fore their miserable fall, and Salomon who was so wise: in a word the whole historie of the Church truely Christian, Apo­stolicall and Catholique, which florished vnder Saint Peter, and Saint Iohn, who had neither gold nor siluer, Act. 3.6. but di­stributed vnto others in midst of their pouerty from the break of daie vntil night, the true riches which God had committed [Page 309] vnto them, Act. 5.21. & vnder S. Paul who liued and nourished o­thers by the labour of his handes, preaching vnto them daie and night, and that with teares, Act. 20.31.34: whereas afterward vpon the peace which Constantine graunted it, accompanied with wealth and aboundance, the mother of ambition and dissolu­tion, it neuer ceased vntill this daie to decline touching hea­uenly & celestial things, though in respect of the world it haue growne great and mighty. For how can the kingdom of God and the kingdome of the world agree together? Luk. 18.36. Things so contrarie one vnto the other, Iam. 4.4. Thus you see then in what sort a sweete repose and rest bringeth asleep not this man or that man, but the whole Church considered in a generality, that in lesse then a turne is she turned and wandred away from her Bridegroome.

2 But the Bridegroome who can neuer vtterly forget his spouse, no not whē he hath for a time in his iust iudgemēts cast her off & left her as it were to the wide world: findeth alwaies means to awakē her, & to forme in her a desire of returning a­gain to find him, as it is said, Deu. 32.37. & 1. King. 8.46. which is here declared vs by the spouse saying, that she sought him. And how could this be if she were not first gone from him, & afterwarde come againe vnto herselfe to thinke to seeke after him? And that by his meanes who speaketh within, and saith, Awake thou which sleepest, Eph. 5.14. and Esai. 26.19. And here wee must put a great difference betweene that sort of waking which is proper vnto Gods elect, and which proceedeth from his meere grace (as hee also causeth vs to finde the waie out of which we are wandred and straied) and that waking & good morrow of sinne which the wicked haue, which leadeth such as are reprobate into despaire, according vnto that which is said, that there is no peace vnto the wicked, Esai. 48.22. and as is to be seene in that horrible example of Iudas the traitor, Matth. 27.4. For this awaking proceeding from the pricke of sinne, maketh the sinner to flie before the face of the Iudge, accor­ding vnto the example of Adam, Genes. 3.8. but that awaking which proceedeth from grace, & from an hart truly contrite, [Page 310] createth in a man an ardent desire of returning vnto his Saui­our: for which reason the spouse here saith, that when shee awoke she sought him.

3 But what meaneth that which afterwardes is added by her, namely, that she founde him not? And how agreeth this with that promise of Christ verified by so many experiences, knocke and it shal be opened vnto you, seeke and you shal find? Matth. 7.7. and Luk. 11.9.10. And if the Lorde hath caused himselfe to bee found of those who sought him not, Esa. 65.1. (for it is the sheephard which seeketh after the straie sheepe, and not the sheepe the sheepe­heard, Matt. 18.12) how is it possible that this spouse found him not? I aunswere that the spouse saith not, that shee could neuer find him, which should contrarie the promise aboue: but that seeking after him in her bed, shee found him not. True, in her bed, for there he was not. To find him therefore, it is not enough to seek him, but we must seek where he is to be sought: & therfore it is no maruel though the spouse found not her Bridegroome in her bed, for he was not there. Moreouer we must seek him in a fit and conuenient time if wee will find him, namely when the time is of setting the dore open▪ otherwise wee loose but our paines to seeke him, Esai. 55.6. and we must knocke at the doore, be­fore it be bolted on the innerside, Mat. 25.12. Far [...]her we must aske of him, of whom we ought to aske, and who wil not be mocked 1. King. 18.27. and then, that which wee ought to aske, Mat. 20.21. and againe, in such a sort as we ought to aske, Iam. 1.7. and finally, vnto the end which we ought to aske it. We may not therfore won­der, or take on with God, but with our selues, if for the most part we find not that which we seek after. For the fault is in vs. And though wee failed in no one point of those which I haue aboue set downe yet we must doe God this honor to giue him leaue to chuse the time and the meanes, to grant vs that which he wil giue vs, when we haue demanded it as he hath giuen vs our rule. Abraham beleeued and obtained the child which was promised him, but it was fiue and thirty yeares after the pro­mise was made. Dauid obtained the kingdome: but it was af­ter he had waited in waiting, Psal. 40.1. yea vntil his eies were dimme [Page 311] and failed in looking and waiting after it, Psal. 119.82. and that hee was hoarce with crying, Psal. 69.3. not that the Lord is not with­out al comparisō more ready to heare then we are to pray, see­ing it is hee who formeth in vs the desire of praying, and who teacheth vs how we ought to pray, Rom. 8.26. and it is he who must open our lippes that they maie shew forth his praise, Psal. 51.17. But it is expe­dient and profitable for vs to be so delaied, because we are wont to make light of that which we come lightly by: in a woord how euer it bee, it is hee who hath the times and seasons in his hand, Act. 1.7.

4 But here the spouse seeketh after him whom shee ought to seeke, & faileth not in any thing saue this, that shee seeketh him of errour there where he is not: and where is that? In her bed. And yet who gaue her this bed, and who laide her there? Her Bridegroome, hauing so expresly inuited her, and so ami­ably and kindly entertained her, as we haue seene in the chap­ter going before, and especially in the tenth verse, and in the verses following. What is the reason then, why hee could not bee founde, as if hee had parted cleane awaie? Because the spouse falling asleepe, made more of the gift, then of the giuer, that is to say, gaue herselfe so farre ouer vnto this rest and ease, that she continued to be heauie and drowsie still. So commeth it to passe in all other temporall and spirituall blessings, when we stay and settle our harts and mindes wholly vpon them. Life it selfe is an especiall gift and blessing of God, in whom we are, we moue, and we liue. Act. 17.28. But say we once with the children of this worlde, There is nothing more to be desired then to liue? We are dead whilest we liue, 1. Tim. 5.6. Asmuch is to be said of all the commodities and blessings of this life, albeit they bee the blessings of God, vnto them on whom the gift is bestowed of vsing them wel, as on Abraham & on Iob, Iob. 31. and on a verie fewe others. But what doe the most part of the world desire? Mary they would find Paradise in their bed, that is to say, they would haue a peaceable gospell, that they might lie downe softly and sleepe, & passe their time of life with others in rest and security. I speake not yet of them, who loose the [Page 312] raines to all sortes of pleasures, and giue themselues ouer to their vnmeasured lusts: but of those who would content them­selues with a measure. Notwithstanding if we settle & rest our selues hereon, as if we were to find herein our only felicity, we shall finde our selues deceiued, and depriue our selues of the principall vse of these benefits and blessings, which is to han­dle them so as if we handled thorns, Mat. 13.22. & to be more carefull in the well disposing our expence, then in the en­creasing of our receipt, 1. Tim. 6.18. in a worde to followe the protestation of Dauid, Psal. 16.5.

5 For example we may and ought to say that God hath at this day prepared vs a goodly soft bed, and giuen vs rest both here & in many other places, whether we respect that which is the principall, I meane, the purity of doctrine, & some kind of order in the Church together with the meanes of being in­structed in learning and good letters, or whether wee regard our ciuil liberty and freedome opposed to the miserable con­dition of a great part of the world besides. This is a goodly bed which God hath himselfe made vs by litle and litle in this world, & which he hath curtained and kept close for vs about these 60. years, notwithstāding the infinit resistāces of our eni­mies to the cōtrary, which is as much as if he should haue built his nest in the middest of the impetuous waues of the maine Ocean. If hereupon euerie man fall asleepe in his bed, and let the preachers preach what they list, they wil care for nothing but for their temporall profits and commodities: briefly, if we make but an accessarie or a by-woorke of that which should be the principall, what will come thereof in the end but this, that at length the principall will be cleane neglected and for­gotten? And this is the cause why God hath giuen vs some smal lashes with his rod, and namely the last yeare, to awaken vs therby: but who hath beene the better by them? And there­fore let vs take heed hee laie not downe his rod and take vp a whippe, and in the end a barre of iron, not to awake, but to quell them who are so fast and so heauie asleepe in time of their peace and quiet. Now if but to occupy our mindes a litle [Page 313] in those commodities which the Lord granteth vs, be a thing so dangerous, as it became to bee to Salomon himselfe, what shal become of them who haue settled their minds so farre on them, as that they vtterly forget the giuer? What shall I say then vnto you ye rich-misers, who either haue inherited hou­ses full of wealth, or whose labours God hath so plentifullie blessed, to you I speak, who put your confidence in your riches and thinke on nothing else, but how to pintch and spare and scrape and scratch together, and neuer make any reckoning how or where to imploy them wel, you I saie, who haue no o­ther god but your belly: in a word all you who haue receiued such a largesse of gods blessinges, and thinke on nothing lesse then how to vse them to his honour and glorie. What shall I say vnto you? Wil you neuer bethink your selues of so great an abuse? Neuer consider of so great a disorder, feare yee not to be forsaken of him, whose blessinges you so wickedly, so wret­chedly abuse?

6 But what shall become of them who sleepe not in that bed which God laied them in, or enioy that rest & quiet which God bestowed on them, but in that which their owne lustes, & their wicked practises haue purchased them? As some plen­ty of riches, and goods il gotten, or some other shewe and ap­pearaunce of credit and quiet, redeemed and purchased with the losse of their conscience: as also when anie are asleepe in a leud course and traine of life, whether it bee in whooredome (whereof we haue a straunge example in Dauid himselfe, who of an adulterer became a traitor and a murderer, by falling a­sleep in his sinne) or whether it be in gluttony, as wee see it to be the trade of these gamesters, tiplers, tauern-haunters, & o­ther such dissolute people, who ende their daies in misery and commonlie on the gallowes: for fewe of them haue that grace giuen them which is mentioned in the parable of the prodigal sonne. But O poore and wretched bed, not of feathers, but of thornes and bryars, full of deadly pricking! O miserable & vn­happy prosperity which bringest with thee perperuall and re­mediles calamity! O sleepe, not sleepe, but a plaine lethargie [Page 314] of the soule depriued of al true sense and motion!

7 But to apply this doctrine yet more nearer vnto our vse, when wee see at this day such differents and controuersies in Christendome, it is not for vs to say, Let all be as be may, we will meddle with none of thē ▪ as these good fellows do, who depart out of the worlde, before they knew wherfore they came into it (a most wretched & miserable condition) but we must follow the example of this spouse, who in the midst of her ease fel not so asleep, as not to wake againe to seeke after her Bridegroome, that is to say, to be throughly resolued where he was, and to ioine hirselfe vnto him. Behold the first point. The second is, that to know where this Bridegrome is, & consequently the true do­ctrine of saluation, we may not looke where the greatest ease is, where the greatest number, and on which side the greatest honours and promotions are to be found, as wee see the ma­ner of the world to be at this day, siding & sorting themselues with them, who seem the stronger & the more eminent mē in their eies. For cōtrariwise, if you were of the world, the world would loue you, saith the Lord, Ioh. 15.19. And this worldly blessednes & happinesse is not among them which Christ reckoneth vp, Mat. 5. Luk. 6. Nay contrariwise, if a man be waxen fatte and rich, he must become leane & slender to be able to passe through the eie of the needle, Luk. 18.28. which is the streit way which lead­eth vnto saluation. Let vs therefore remember that the spouse ha­uing sought the Bridegroome in this bed, found him not.

8 Now our aduersaries hereupon will saie, that this geare toucheth vs near, who hold with, saie they, and maintaine the broad waie, seeking after nothing else but our carnall liberty, hauing taken away the time of Lent, & finding fault with fa­stinges and pilgrimages: and what else? Promising saluation vnto al the world without anie good workes. And they, what doe they? They eate no flesh a great part of the year, they fast, they labour and take paines without ceasing to winne para­dise: all their clergy voweth virginity: so many good men of theirs haue as streit rules of life, as none can be more. Some of them neuer eate anie flesh: others go wolward and in hair: [Page 315] others whip themselues a-vie who shal whip most. Ye hypo­crits, yee whited wals and painted sepulchers, yee meal-mou­thed counterfaites, yee deuourers of widdowes, and eaters vp of orphanes, ye vowers of pouerty to nestle and dwell in pal­laces, and there to liue and feede your selues fatte at the costes & charges of others, seeke you your answere in the 53. Chap. of Esay, and in the 23. Chapter of Saint Matthew. As for those who are wretchedlie bewitched and seeke to winne paradise by their owne trauaile, to them I saie, how long will you seeke the kingdome of God in meate and drink? How long wil you conti­nue to seeke paradise in the broken and stincking cesternes of your own imaginations and traditions? How long wil you be ignorant, that it is the blood of Iesus christ which hath saued the true martyrs them­selues, and not their owne bloode? Now is this I pray you to sette a cheap price vpon paradise, to cal and settle the consciences of men vpō him who hath redeemed them with so great a price, as Saint Peter saith, 1. Pet. 1.18. and not on charmed water, or the pardons of his false successors? Doe we seuer and disioine true amendment of life from remission and forgiuenesse of sinne? Cry we not out daily against al manner excesse, riot and dissolution? Doe wee not commend and recommend vnto all men, all inward integrity and vprightnes? Al sobriety? Al kind of mutual edification? But it would be too long to make a par­ticular replie vnto euery point. Let it be aunswered them in a word, that touching their doctrine compared with ours, wee haue 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 [Page 316] 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 [Page 317] 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.

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, seeing him not in the bed where shee slept, was not there­fore cleane out of hart, but getting her selfe vp sheweth, that because she found him not, her desire of seeking after him was so much the more augmēted. And indeed as we said the last daie, this is the means by which the Lorde not suffering himselfe to bee alwaies found at the first, sharpeneth the faith and hope, and fortifieth the patience of his, as we see it by infinit many of examples of the holy Scrip­ture. So the people serued as a straunger foure hundred yeares, [Page 319] in the land of Chanaan and of Aegypt, and fortie yeares in the desert, and seuenty yeares in Babylon. So did Ioseph endure much in prison, and Dauid during his flight, saying in the 40. Psal. I waited and waited for the Lord, and he heard me. According therefore vnto these examples if in diuerse difficulties and di­stresses touching our conscience, either in perils or aduersities, it seemeth, that the Lorde, as I maie so saie, flieth from vs, let vs runne couragiouslie after him, vntill hee suffer himselfe to bee taken of vs. But who shall continue vnto vs this vigor and cou­rage? He who for the loue which he beareth vs first, formeth in vs the loue whereby wee loue him reciprocally, as the spouse doth thrise heere reiterate it: that is to saie, not fainedly as hy­pocrits do: nor so so, as they who are neither hot nor cold, nor seeth­ing, but luke-warme: and therefore are by and by vomited vp. Apoc. 3.16. whereas they who are violent and importune, catch the kingdome of heauen away by an holy importunity, Matth. 11.12. Luke. 18.2.

2 But wee must especially consider that which the spouse saith in this place, namely, that she diligētly sought after her Bride­groome, by the open places, and went round about the Cittie and found him not. For contrariwise in the parable of the banquet, Luk. 14.21. the seruantes are commanded vpon the refusall which the greater sort and the rich made, to go vnto the open places & streets of the City, to bring together those which were poore & impotent, lame and blind. But this similitude tendeth to another purpose then this of the spouse, to wit, to shew vs that they are no members of the Church, or (if they were before) leaue to bee, who make more reckoning of their woorldly ease and other their com­modities and affaires of this world, then they doe of their con­science: in whose places God doth often chuse the poore and con­temptible of the world, as it is saide in the Canticle of the blessed virgin, Luk. 1.52.53. We read also, Pro. 1.20. that Wisedom ma­keth her voice to ring in the streets and open places: but it is not said that she was harkned vnto or receiued there: yea cōtrariwise, Wisedome lamenteth and bewaileth the disorders which doe there raigne. There is likewise speach in the parable of the [Page 320] sower of seed which fel in the waie, which because it pearced not into, and entred the earth, it was incontinently eaten vp by the birds. These two places maie serue vs for the interpretation of this, in which we vnderstand by the open places and the circuite of the Citty, that which is cōmonly receiued & beareth sway among men. And to saie al in one word, it is that mask which is called at this daie by the name of the Catholique Church, not that Ca­tholique Church which wee mention in our Creede, but that monster which the efficacie of errour hath engendred by her, who hath bewitched the kinges and nations of the earth, as it hath beene before prophecied and foretold.

3 To answere therefore this matter, which is the last refuge of our aduersaries, what is that the spouse here saith, beeing so affrighted & hared, for that her Bridegrome is departed from her, while she was asleep in her bed? It is this, which I say & re­peate againe, that she thought, that he whom she sought, and so consequently the truth, and her saluation, were to be found in the religion which was commonly receiued among the people. And what induced her to think so? The promises made vnto that people and to no other, before the comming of the Bridegroome in flesh, Act. 3.25. as at this daie, the Church, say they, cannot erre, hereupon to ground al their errours. Where­in then did this spouse deceiue her self? Euen with that which was aunswered, Ier. 18.18. and presupposing (as they woulde gladly make vs to beleeue at this daie of Saint Peters steeple at Rome) that religion was nayled as it were with a tennepenie naile, vnto Abrahams race, without distinguishing the true Is­raelites from the false, as Saint Iohn Baptist reproched them in his time: shee iudged of true religion according vnto that which was brought in when she was asleepe, & of a long time receiued of great & smal, whereas shee should haue sought af­ter that which was proposed and commanded for a rule vnto the people, that is to saie, in the lawe and in the testimony, as it is said, Esa. 8.20. For seeing that the true Church iudgeth not the the controuersies of religion, but so farre as to referre her selfe wholy vnto that which the Bridegroome hath thereof deter­mined, [Page 321] by the mouth of his Prophets & Apostles, it followeth that it is neither vnto that which is commonly receiued and maintained, nor vnto the greater number that wee are to refer our selues to be resolued, seeing that euen in the affairs of this world there bee more fooles then wisemen, and more wicked men then good: but we must refer our selues vnto the Bride­grome himself, who is iudge both of the one and of the other. Yea, but where shall a man finde him? Wee must not say, (saith the Apostle after Moses) wee will ascend vp into heauen to finde him there, or passe the Sea to seeke him. But the woorde is in thy mouth, and in thy heart, that is to saie, this word of faith which wee preach, Rom. 10.8. And this is it by which we must discerne the true Catho­lick Church from the false.

4 What is then, you will say, this Catholicke Church, in the which no where else, Iesus Christ is found, & out of which there is no saluation? It is the assembly of all the true elect and faithfull, gathered out of al people and nations in vnitie of the Propheticall and Apostolicall doctrine considered in her ge­nerality, in which assemblie truely the light of the trueth can neuer be put out, albeit in the parts and members of the bodie distinctly & seuerally considered, there may be some defects, doubts, & ignorances, as the history of all times declareth the same. To this Church thus vniuersally considered, is opposed the generality of all companies besides, which are also called Christian, and which keepe the marcke of Baptisme, but haue forged vnto themselues a religion, according vnto their owne lust and fancy, whether they couer themselues with the name & writings of the Prophets & Apostles il interpreted, or whe­ther they inuent a doctrine altogether newe according vnto their own pleasure, for which cause 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 [Page 322] 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 [Page 323] 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 [Page 324] 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 hers, [Page 325] lost the sight of her Bridegrome when shee looked so ill vnto him, had referred her selfe to this goodlie watch to haue her resolution of them, shee had but lost her paines, this watch beeing set rather to turne aside & to skare these poore affrigh­ted sheepe, then to bring them againe into the right way. God therefore himselfe was aiding vnto his spouse in this, that shee passed farther, without staying for an aunswere from them, according vnto that which the Lorde in his time speaking of such saith, Let them alone, for they are blinde leaders of the blind. For wee shall see afterwardes that she was beaten of the watch.

9 But let vs see whether this doctrine, which we haue more neede of now then euer, extend it selfe vnto the time of the newe couenant: for behold the poynt wherein Satan at this day employeth his whole forces, namely to persuade men that neither can it nor may it euer happen, that they whom they cal the Church representatiue (the titles whereof they afterwards ei­ther shorten or lengthen as please them, calling it sometimes the Romane Church, sometimes the Romane Catholique Church, & sometimes the Catholique Apostolicall Romane Church, that this company I saie, either hath or can euer be so forsaken of God, that it may for the most part bee either it selfe apparantlie de­ceiued, or deceiue others. If a man aske why, seeing this came notoriously to passe in the ancient Church, beholde their an­swere is ready. It was saide vnto Saint Peter, I haue praied for thee that thy faith faile not. Now that Saint Peters faith were not at one time greatly shaken it cannot be denied. And therefore they must needes confesse, that if their representatiue Church haue no more force then hee whom they of a notable abuse take for their foundation, it may at least for one time be so sha­ken, as to denie Iesus Christ three times and that with an oth and execration. And I would to God the like had happened to them but thrise. But to let this passe, what maner of conclusiō, I pray you, is this? The Lorde by a singular grace of his, raised vp and comforted his disciple in such sort that hee acknowledged his fault without drowning himselfe any farther therein, & which [Page 326] more is, hee vsed him afterward to encourage and strengthen others, I pray you, what doth this appertaine vnto the Citty of Rome, or vnto the See afterwardes erected there? Saue that I confesse (and I say it after one of their principall Poets whose verses themselues yet print and sing euery day) that many ages ago this Papall See hauing put out and defaced the ancient A­postolique Church of Rome, is become The temple of heresie in doctrine, and an other Sodome in manners. But what alleage they farther? Iesus Christ saide thrise vnto Peter, feede my sheepe. The Pope therefore, and that Church which acknowledgeth the Pope for their head cannot erre: no though he should driue whole cartloades of soules vnto hell, no man may say vnto him, sir what do you? O God, what impudent shamelesnes is this! As if Saint Peter, the See of Rome, and they who sit in it were al one. Yet this I will wel confesse notwithstanding, that since the time of many ages they who haue sate in this See, and haue made a throne there­of and exalted it as much as lay in them, aboue that of God himselfe (in that they attribute vnto themselues the power to dispense with the Lawe of God, and the autoritie not to bee iudged of any man liuing, yea to haue power to commaund the Angels) that they, I say, are not fallen from the faith which they neuer had nor neuer cared after or tooke thought for: I let passe other allegations of theirs, which howe friuolous and foolish they bee the very little children are able to iudge. And what hath come to passe in this behalfe which was not expre­sly foretold by Iesus Christ and his Apostles, and found true by the experience of our time? Matt. 7.15. Luk. 21.8. Ioh. 5.43. Act. 20.30. Rom. 16.17. Philip. 3.2. and 2. Thess. 2.4. and 1. Tim. 4.1. and 6.3. and 2. Tim. 3.1. and 2. Pet. 2.1. and 3.16. and 1. Ioh. 2.18. Now if these so expresse predictions and prophecies suffice not, and that the whole ecclesiastical storie cannot serue for sufficient proofe, at least let a man now open his eies and see the effectes thereof more apparant and great then great and mighty mountaines, I meane the effects there­of in all the ground articles of Christian Catholique doctrine, that is to say, the doctrine which God hath deliuered vnto his [Page 327] whole Church at the beginning, to remain and continue vnto the end and consummation thereof. For at the least it appea­reth by that we haue aboue saide, and followeth vpon neces­sarie consequence, that seeing they who ought to bee the eies of the flocke are subiect not onely to be blinde, but leaders also of the blinde to fall both togither into the ditch, Matt. 15.14. and that they who ought to haue the key of knowledge, may keepe it back, & indeede haue often kept it back, not onely not to enter in themselues into the kingdome of heauen, but also to keepe others out, Luk. 11.52. it is an ouer manifest falsehoode to conclude, that without all manner of replie and gainesaying, we must in matter of con­science & relligion, hold our selues vnto that which they, who call themselues the succeeding Church of the Apostles, and especially that goodly Apostle of Rome, who may be iudged of no man liuing, commaundeth vs to beleeue.

10 Nay albeit we granted them that their originall & be­ginning were as Apostolicall, as it is Apostatical, Iesus Christ who is the truth it selfe might wel haue made after Saint Iohn Baptist this conclusion for himselfe absolutelie, Ioh. 3.33. and yet he notwithstanding suffered & commaunded also that his doctrine should be examined by the scriptures, Ioh. 5.39. The Apostles also though their doctrine were vngainsayable (con­sidering the measure of the spirite which they had) yet they came vnder this examen, Act. 17.11. and practised it them­selues, Act. 15. and recommended the same expresly vnto o­thers. For it is by the doctrine of the Apostles expounded by it selfe, that wee must discerne the Apostolique Church, to which we are to ioyne our selues: from the false, which we must turn from and auoide: and therefore our aduersaries could by no meanes better shewe by what spirit they are led, and that they are not successors, but vsurpers & vniust possessors, since they refuse this examen and tryal, vnto which they haue beene and yet are euery day called but in vaine, except they will bee both Iudges & parties, but it is thou ô eternall God who shalt iudge of all this matter in conuenient time.

11 Why then, wil some reply, what manner of Church wil [Page 328] this be if the prelates be not the Iudges of errors, and if other keepe them not to their sentence and resolution? Truly I con­fes that all things ought to be orderly done in the 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 [Page 329] 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 [Page 330] 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 [Page 331] 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 to make satan iudge of the truth. But he saith, Search the scriptures, Ioh. 5.39. credit the testimo­nie of Iohn, or shew wherin it is false, Mat. 21.25. which thing we haue done and counsailed others to doe at this day, not to erect and set vp aultar against aultar, as they falsly slaunder vs: but to set vp the aultar of the Lord, that is his holy ministery a­gainst the aultar of Damascus: for the perfourmance whereof the Lord hauing aided with his grace many princes and po­tentates, to follow the example of that good and holy king E­zechias, the Lord hauing likewise raised vp in our time Elias­ses and Eliseusses, what should they else do but separate them­selues from such pollutions, and betake themselues vnder co­uert, who are not among the pharisaical leauen simply, but in the faire midst of the confusion of Babylon, as this name was giuen the City of Rome in Saint Peters time if we wil beleeue the auncient expositors, on that of Saint Peter, 1. Pet. 5.13. and which name manie of the ancients after Saint Iohn haue most clearely applied vnto the Church of Rome in their time? For I pray you, if the Prophetical scriptures were sufficient in the time of Iesus Christ, to make him throughly to be known, and to cause al contrary doctrine to fal and vanish away, the Apo­stolical writinges and scriptures haue they empayred and di­minished this clearnes, or haue they not rather bin as the sun rising, after day break? If the Baptisme of Iohn which was no­thing else but the daies morning, was sufficient to direct them whom Christ sent back thither, Mat. 21.25. and Act. 19.30. ought we now to seek any other text or glosse, then so authen­tick a testimonie, sealed by so manie miracles, and so faithfully registred in those writinges which wee call the newe Testa­ment?

[Page 332]14 In a word therefore, in a time of such horrible darknes, it is not vnto these false leaders, that hee must seeke who will not be deceiued, but he must goe farther and seek, being desti­tute as it were of al ordinarie meanes, vnto the Lord himselfe, to bee nourished as it were in a desert. And this we are taught in the historie of Elias, who was nourished all the time of the first yeare of droughts by a Rauen, 1. King. 17.4. and afterward by a poor Sydonian widdow. 1. King. 17.8. and who afterwards by the strength of one meale walked fortie daies and fortie nights, 1. King. 19.8. By which example it is shewn vs that the Lord in such and so lamentable a time, nourisheth those who are his, though they be sometimes so scattered here and there, that they cannot know one another, 1. King. 18.13. and 19.10.18. that is to saie, he nourisheth his Church in that litle harbor of his vntill the time of his indignation be ouerpast, Esaie. 26.20. when the ordinarie minister is cut off, as it came to passe in the time of our fathers in the East and West Church, vntill such time as it pleased the Lorde to awake his spouse and to shew what difference there is between the vtter exterminatiō of Sodome, and the visitation of Sion, Esa. 1.9. pittying the ru­ines thereof, & building it vp againe, Ps. 102.14. Which thing our time might haue taught vs and doth yet teach vs euery day, to the end we acknowlege the great & wōderful miracles of God which haue hapned since within these 60. yeares one­lie, and to pray vnto him daie and night, to perfect this deliue­rance of his people, for the loue of his holy name, to whom be al honor and glory for euer. According vnto this holy doctrin we wil demaund of him grace and mercy as followeth saying.

Almighty God, &c.

IT hath bin shewed in the Sermon be­fore what diligence the spouse vsed in seeking after this Bridegrome of hers, who seemed for her, to bee lost: and how shee found him not in the open places, nor could heare anie tidinges at al of him of the watch: whereof we haue largelie entreated. There remai­neth notwithstanding one difficultie more, in that wee said that by this watch were meant the false Pastors of the Citty of God which is the house of this spouse, namelie, the Church: whereunto it seemeth that this which is here said is directly contrarie, to wit, that this watch was not a­sleepe in their priuate houses (for had it been so, the spouse had not met with them, as neither would shee haue made this de­maund [Page 334] vnto those which had been asleepe) but that she found it where it should be to gard & defend the Citty round about: which thing the false Pastors are not wont to doe, whome a man shal find rather in their beds, or at table, or in the stewes or anie where else then in their corps degard. I aunswere that there are in general two sortes of these false Pastors: for some of them are more shameful and detestable in their whole life, and making their vices the onely trade of their life they shew themselues publickely and openly for such as they bee: others there be (to wit such are of the richest and wealthiest sort) who are Church-robbers, haukers and hunters, dronkards, fornica­tours, adulterers, hauing no other god but their belly, brieflie such as Bernard describeth the court of Pope Eugenius which is since nothing mended, but hath sowed and encreased her filthy manners in al the quarters of the world: others (of which sort are these masse-mungers, cōfessors, graund amners,) make open profession of being baudes, stewards of the house, clearks of the kitchin, yeomen of the horse, to haue a soupe at their maisters broth & brewes. In the meane time the poore vicars must trudge about and watch, that is to saie, must barke & bay daie and night at the parchment, and make sale of their mer­chandize for the quick and the dead which they haue taken to farme, to sel againe (as well as they maie to bee sauers them­selues, how euer the poore sheepe paie for it) to him that offe­reth most and out-biddeth the rest: paying the woorld againe with Christmas-carols, and prouiding especially for this, that no other wolue catch their sheepe. And thus you see howe the Lords sheepefolde is guided by them who cal themselues the chiefe pillers of the Catholique Church, and maintainers of diuine seruice. For which thinges I report me to that which heauen and the verie conscience of euery one which hath any at al can witnes, to iudge whether I slaunder them in speaking thus of them or no. Others are after another sort disguized, all of them hauing this one thing in common, that they are no­thing lesse thē that they appear without for to be, I mean, true Pastors, but deceiue, after diuerse sortes, both themselues and [Page 335] others. Some make nothing else but a mockerie of them who make reckoning of them, beeing no other within then meere Atheists: others are poor superstitious ones, abused & abusing others, thinking to appease the fire of the wrath of god by their inuentions & deuotions, sparing neither body nor soul which they torment not, of whom the Apostle speaketh, Coloss. 2.22.23. And this is properly of those two last sorts of gardiens that the spouse here speaketh, whom a man shal find to busie from mattins to vespers a mūbling their crucifixe, besides their ordi­narie deuotions: some of them of a meere hypocrisie: others of zeale without knowledge: albeit, when there is any question of persecuting the Church, we maie then truely saie, that there is neuer a one of these asleep, but they al forget for a time their ordinarie traine altogether, to catch and entrap as many seely sheepe as seeke to flie and escape their talants: as did the great councel of Ierusalem who watched al night long, to take Iesus Christ, and to frame his enditement, when Saint Peter himself and his companions could not keepe themselues waking. This is not al then to watch, for the Diuel watcheth also, as do they also whom he setteth a worke. But wee must keepe watch and ward to a good end, for they are of al others the most daunge­rous, who are most diligent and expert men to doe euil.

2 But let vs leaue these merchandizers of soules, and such as make trafique of poore seely consciences, and come wee now vnto that which the spouse here saith. Which is in summe thus much, that beeing past a little this watch shee found her beloued whom shee neuer left vntill shee had brought him home to her mothers house, yea to her mothers owne chamber: whereupon we are to rei­terate that which we haue aboue already noted, namely that when the Lord maketh vs to seeke him by recoiling as it were and drawing backe from vs, hee doth it not therefore that hee would frustrate that desire which he first formed in the hearts of such as are his: but because hee would by that meanes shar­pen their diligence, and cause vs to esteeme so much the more of him when wee haue found him: beeing an ordinarie thing with men to contemne that which they came light by, where­of [Page 336] we haue stil daily experience. For if himselfe seeketh after the sheepe which is straied, Psal. 119.176. Luk. 15.4. if he ran after A­dam when Adam fled, Gen. 3.9. if hee cause himselfe to bee found of them which seeke him not, Esai. 65. how will he neglect the perse­uerance of them, who seeke after him?

3 What excuse then shal our temporizers at this day haue, who albeit they be in their consciences cōuicted, expect not­withstanding some of them the resolution and determination of a general councel to bee resolued: others some assurance of peace, before they wil shew themselues and returne vnto the flock? But if the doore bee shut in the meane time, who wil o­pen it? Mat. 25.10. Esa. 22.2. If the time which serued to finde him be lost, who wil assure vs we shal find him againe? Matth. 25.10. Ioh. 12.10. Esai. 55.6. But saie these kindes of people; some, I am no cleark. Desire therefore and labour to be one. For why hath God bestowed a reasonable soule & vnderstanding vpō thee? Come thou therefore vnto him who hath made the eies, & who giueth eies vnto thē which haue none, Psa. 140.8. know that thou art blind, & thou hast already receiued a good beginning of light, Ioh. 9.39. Others saie they cānot tel what to do, there are so manie contrarie opinions among the Doctors and teachers themselues. The like mought they haue said who followed Ie­sus Christ when the people were diuided into Pharisees, Sad­duces, Essenians, Nazarites, Herodians, Samaritanes. What must we do then? That which the spouse here teacheth vs. We must take a good and holy courage vnto vs, and goe farther. For in the end we shal meete with Iesus Christ. But wil he des­cend visible from heauen to make himselfe to be seene? No, for hee hath alreadie descended, and hath withdrawen him­selfe vp againe into heauen vntill the latter daie, in respect of his corporall presence, yet notwithstanding hee continueth with his by his quickening power to the end and consumma­tion of the world. But where is he in a word? Verily there whi­ther he sendeth vs, namely in his scriptures, as wee declared at large the last Thursdaie, which aunswere Abraham also made vnto that rich damned wretch, Luk. 16.29. And we must trulie [Page 337] confesse that we haue herein a great aduantage aboue this spouse considering the time when she spake thus: the light of the Scriptures or writings of the Apostles, being farre greater without comparison then that of the Prophets, as is most am­ply set downe vnto vs and declared, in the Epistle to the He­brewes, and by the similitude of the body, and of the shadowe which the Apostle vseth, Coloss. 2.17. But they reply again & say, euerie one we heare dispute, alleageth the Scriptures for himselfe: what shall we then doe hereupon? Mary first looke diligently vn­to this, whether it be true that euerie one alleageth the Scrip­tures. For if I should say that a great number of lies & forge­ries may be found in the writings of our aduersaries, alleaging most falsely for Scripture that which is no more found in anie booke of the Bible, then Paradise is in Hell, I should not lie at all. Secondly we must note that they are no lesse false-saiers then the rest, who for proofe of their doctrine, alleage any o­ther testimonies, ouer and besides the aboue named scriptures and writings of the Prophets and Apostles, vnto whom wee are no lesse forbidden to adde, then to change and diminish, seeing they containe the whole Counsell of God touching our saluation Ioh. 15.15. and Act. 20.27. And to the end no man reply, that al was not written which the Apostles taught: let vs answere this lie first with that which is said, 2. Tim. 2.17. where Saint Paul re­quireth nothing, besides the scripture, to make the man of God perfect & complete. Secondly let these goodly vnwritten doctrines and verities forsooth be compared with the scriptures, and the day wil condemne this darckenesse. Thirdly, alwaies and as often as there are diuerse interpretations found of one and the same place, let vs know that this commeth to passe, partly be­cause euerie one hath not one and the same measure of vnder­standing, and partly because the scripture is so plentifull in all trueth, that of one and from one only place, a man may drawe diuerse expositions, which may be al of them notwithstanding conformable vnto the trueth of edification, & euerie of which may as occasiō serueth be profitable. But whē the interpretati­ons are so repugnant, that it must needs be that one or more of [Page 338] them be false, then if we conferre other places therewith, & so expound Scripture by Scripture, as Iesus Christ teacheth vs by his own example, Mat. 4.6.7. & as the ancient Councels haue doone (hauing by this only most true and most assured means conuinced al sorts of false allegations of heretickes) & if with­al we refer the whole vnto the correspondencie of the articles of our faith, which we call our Creede, the summary abridge­ment of euery fundamentall point of Christian doctrine & re­ligion, there is no man can bee deceiued, no not the simplest I­diots of all, except they will needs deceiue themselues: I mean if so be they bring with them a docible and teacheable mind, and a desire to bee taught in all humility, according vnto that which is said of the writtē word of God, Ps. 119.8. & Esa. 55.1. And thus you see how folowing the exāple of the true Spouse, that is, searching Iesus Christ in his owne home, we shal find him, & neuer be deceiued.

4 But what is it to find him if a man seaze not on him? And what is it to seaze on him if a man hold him not fast to enioie him? Verily no more to purpose, then if a mā should find good meat, and not touch it: or put it in his mouth, and not swallow it: or swallow it, and not digest it. And alas howe many such guestes are there in the woorlde? For to let passe those who vouchsafe not to come vnto this banquet, and those also who not only enter not them selues into it but hinder also others from entering in and that by all manner not onlie craftines but violence also: letting I say, these goe who are without, let vs speake of them who enter in, who see & heare him who is both the banquet, and the banquet maker, I mean our Lord Iesus Christ, & yet notwithstanding do neither sit downe, nor vouchsafe to eat, nay not so much as to open their mouthes to chew the morsels already cut & prouided for thē? How manie contēners & mockers are there? How many that swallow the meate downe but are fedde neuer a whit with it, & therefore grow nothing at al in this inward mā, shewing by the course of their whole life, that they as yet haue not any sense or feeling of the spirit of him, in whō all true Christians do liue, as he also [Page 339] liueth in them, Ga. 2.20. Behold the ruine of Israel & Iuda, which we yet see to continu before our eies, behold what hath caused the Candlestickes of the Churches of Asia to be remoued, according vnto the threatning contained in the Apocalyps, and which in the end brought in the deluge of Mahomet & of his cōpanion vpon the foure ends & quarters of the world. We see it with our eies, & who taketh it to hart? Who thinketh on that which the Apostle foretelleth of the fulnesse of vs the Gentils? Ro. 11.15. in such sort that it wil happē vnto vs as in the daies of Noe, Mat. 24.37. Let vs look vnto our selues my brethren, that we be not found asleepe, Lu. 12.37. much-lesse cast out of the banquet into outwarde darkenesse, Matth. 21.22. & finally cast forth of the temple of God as filth and doung.

5 But wee must yet better examine all the woordes of this so true and faithfull a spouse. I found him, saith shee, whom my soule loueth; yea, because he made himselfe to be found, and for that the true loue of the Bridegroome serued for a guide to di­rect this spouse, whom himselfe loued first.

6 I seazed or laid hold on him. And with what arm? Verily with that of faith, for this is the only vessell to receiue him in, this is the onely hande to take hold of him, Rom. 9.30. But this faith must be firme & stedfast to holde him without letting of him goe, otherwise this is not that true faith which is the gift of god, properly belonging vnto the elect & irreuocable, Rom. 12.29. but an opinion which vanisheth away, with the first wind that bloweth: which maketh vs in some sort to tast the good gift of god, not to swallow it down & digest it, Heb. 6.5. Mat. 13.21.

7 And howe is this faith and by it Iesus Christ continued & mantained in vs? The spouse declareth vs in one word whē she saith, that she brought this Bridegrome into the house, nay into the se­cret chamber of her mother which conceiued her. Now to vnderstād this matter the better, we must note that the Church is diuers­ly considered: somteimes as being ioined & vnited together & making one mystical body with her head: so that sometimes it is called Iesus christ himself altogether whole & entire, 1. Cor. 12.12. as if without her he should be an head without a body, [Page 340] Ephes. 1.23. and in this sense she hath no Mother, but one hea­uenly father alone. Somtimes she is also considered in her ge­nerality without any respect of times or places, notwithstan­ding distinguished from Iesus Christ, in which consideration she hath also no Mother, but one heauenly Father alone, toge­ther with a brother & Bridegrome: sometimes also she is con­sidered with distinction & diuersity of time, for which respect S. Paul saith, he hath begotten the Church of the Galathians, & cal­leth himself the father of the Corinthians in regard of his ministe­ry, Gal. 4.19. & 1. Cor. 4.15. In which sense a man may say that the Church of Ierusalē (& not that of Rome) hath brought forth al the churches: the word of god (which is the incorruptible seed, 1. Pet. 1.23.) proceeding and comming from her, Esa. 2.3. Ac­cording vnto this sense also is it, that this spouse which is but one & perpetual in her generality, is (according as the one en­gendreth the other vnto the Lord) distinguished into an anci­ent church vnder the law, & into a christian church which suc­ceeded it: & according vnto this maner of speaking, the church of our time hath for her Mother the church which we cal Primi­tiue. What is it then which this spouse, considered as it were in the time of Dauid, meant to say and to teach vs in this place? Namely this, that after those troubles & disorders which hap­pened so many times in the time of the Iudges & of Saul, shee hath as it were found her bridegroome & is most happily reti­red with him vnto her mothers house, that is to say, hath now the full knowledge and enioying of her Bridegroome, by con­forming herselfe vnto the true auncient Church of the Patri­arcks, ruled & ordered afterward by the Lawe, and which en­gendered her vnto the Lord. For it is in the church of God that this Bridegroome doth raigne & that we enioy his graces and blessings, the greatest part of the worlde remaining vnder the tyranny of him who is called the Prince of darcknes & cursednes.

8 Let our aduersaries thē & gainsaiers reproch vs no longer that we attribute nothing vnto the church. For cōtrariwise we auow & protest that the Apostolick church is our mother, in the which the holy ghost hath in his time begottē vs & nursed vs, [Page 341] as he yet nourisheth vs. The controuersie then between them and vs lieth not in this point, whether there be any saluation with­out the Church, and whether the Church bee our mother in whose chamber we must liue and abide as her true children: for hereof wee make no doubt. But this is the whole controuersie, namelie, whether they be the true Church, or rather the clean contrary a false strumpet, which hath driuen the true mother out of dores into the deserts, and bereaued her of her children, which shee demaundeth of her againe, and which this true spouses Bride­groome maketh her to restore and deliuer euery day.

9 But yet there ariseth one, naie two difficulties more vp­on this matter. For first if this Bridegrome be found no where but in his Church, and this Church is our mother, how can it be that this spouse found him without? For how may it bee saide that she brought him in into this house, if he were ther already and that she found him there? The answere is, that it is true in­deed, that this Bridegroome dwelleth, that is to say, declareth his vertue and healthful power in this house. But it followeth not thereupon that he goeth not foorth, as I may say, vntil hee find his children euen in the bosom of this back-sliding whore (as in our time he hath fetched them and yet fetcheth them e­uery day, out of these sinckes of monasteries) to bring them in­to his house. So hee went out of Ierusalem, and sent into the East and West to cal vs, to make vs to draw near vnto him, vs, I saie, which were poore Gentiles and nothing lesse then his people, to bring vs into his admirable light, Ephes. 12.12. And thus you see how this spouse found her Bridegroome abroad, from whom she was, as we haue most amply declared before, straied aside and wandered.

10 The other difficulty ariseth vpon this manner of speach that the spouse caused her Bridgroom to enter into her mothers house, seeing on the contrarie side, it is the Bridegrome, who seeketh after vs and findeth vs, and bringeth vs in into his house. This is most true, and we must doe God this honor, to confesse that it is he, who according vnto his infinite goodnesse, as he hath destinated vs vnto saluation in his sonne before the founda­tion [Page 342] of the woorlde, so doth he in his time preuent vs, seeking after vs al when we are straied, & finding vs when wee are fled from him, and bringing vs into his house, which is also the dwelling place and habitation of our good and holy Mother. But this is after such a manner notwithstanding, that wee are not all this while like blockes and tronckes, which a man fin­deth & carrieth whither he wil, without anie feeling or moti­on in themselues. God then seeketh after vs, forming in vs the desire to seeke after him: he findeth vs giuing vs the meanes & the power to find him: we take hold of him and embrace him meeting with him, bicause he createth in vs the faith which ta­keth hold of him: he bringeth vs into the house of our mother, bestowing on vs the grace of desiring to ioine our selues vnto the company of the true church neuer to stir or depart from it. These two things then agree very wel together, prouided, that we adde this, that as God produceth in vs natural effectes by natural causes which he hath created in vs: so, if the question bee of these graces which are meerely supernaturall (seeing fleshe and bloode reueale not these thinges vnto vs, Matth. 16.17. naie our naturall wisedome is enmitte vnto God, Rom. 8) wee must voutch and confesse that the puritie of vnderstanding and vprightnesse of will are the meere free giftes and graces of him who enlighteneth the eyes of our vnderstanding, Ephesi. 1.8. and createth in vs both to will and to doe, Philip. 2.13. So that if this proposition and sentence bee true, when wee speake of the creation of the woorlde, that it made not it selfe, and that a dead bodie raiseth not himselfe: so is it as true, the que­stion being of the light of the soule, be it in the vnderstanding or vprightnes of wil, that we are truely the woorkmanship of God by his meere and only grace, Ephes. 2.1.5.10.

11 There remaineth yet one point more to be handled tou­ching this place, namely, concerning that which is here saide, both of the house, as also of the chamber of this mother, a thing which ought to bee well and throughly weighed of them who des­pise the holy publicke assemblie established from al time by the Lorde in his Church, and without the which, as I maie so [Page 343] saie, the Church (which is as much to say as an assembly called to­gether out of the woorld) is no Church: as a flocke hath no appa­rant forme of a flock, if the sheep remaine scattered one from another. I speak here of the contemners of congregations and assemblies, as we haue among vs Sundaie and Thursday Christi­ans, naie some from Communion to Communion: & others which make no reckoning at al of them, wicked wretches and vtter­ly inexcuseable before God and before men. There are others and too too manie, some of them making no conscience to betake themselues into the midst of Idolaters, following here­in Lots fault: others who neuer come forth, & being reprehē ­ded & accused for not giuing testimonie of their Christianity, insteed of confessing their weaknes and infirmity, or their di­strust and couetousnes, beare themselues in hand they doe wel enough in reading at home in their house & praying a part by thēselues. But the Apostle exhorteth them in another lāguage, forsake not, saith he, our assembly as the manner of some is, Heb. 10.25. And indeed if this pretence might take place, must we not condemne the Prophets, Apostles, & other martyrs of the lord for madmē & senseles? But behold how wily satan is to diuide this body in peeces, which can neuer bee ioined ynough togi­ther & vnited. And indeed the end of such goodly priuate chri­stians maketh vs at the last to know their faire domestical exer­cise they practise at home: which wee neede not to maruell at, seeing that euen those who are most diligent to frequēt the as­semblies & congregations, where they are reproued, admoni­shed, comforted, taught, stirred vp & heated euery day, leaue not for al that to be cold, lazy, & negligent in their duety. Let vs therefore note heere, my bretheren, in Gods name, that the spouse protesteth she came with her Bridegroome not onely into the house, but which is more, into the Chamber of her Mo­ther. What shal we saie then of those who wil not set foote in­to this house, and think to keep themselues without with Iesus Christ? But yet it is not enough to bee in the house, but we must enter into the priuy Chāber & wardrob of this spouse. For such a one may be in the house which is not in it, and who entred [Page 344] not in, but to come foorth straite waies againe. But to enter into the chamber of this mother, is to bee in the place of her rest, and where she causeth her selfe to bee seene and heard, nouri­shing there her children with the bread of life.

12 Now sith our good God amiddest so manie tempestes, which haue ouerwhelmed and destroied the woorld, & which haue within these few yeares borne and beaten downe so ma­ny goodly Churches, the mother and her children beeing so cruelly driuen forth, hath vouchsafed vs so great and singular a benefite, to preserue vnto vs this little cabbin, assaulted with so many wild & cruel beasts, shal we alwaies contemn so great a grace and blessing and so long a patience of his? God forbid my bretheren: but let vs beseech him hee woulde rather heate such as are a cold, thrust forward those who recoile, hasten the slow, fortifie the weake, and in generall giue vs the grace that his woorde may dwell plentifully among vs, according vnto the exhortation of the Apostle, Coloss. 3.26. and that wee maie be faire and fruitfull trees in his courtes, to depart from this house heere belowe, vnto that euerlasting pallace where wee shall raigne eternallie with him: wherein hauing hitherunto so notablie fayled, let vs craue his grace and mercie as follo­weth.

Almighty God, &c.

THE spouse trauelling painefullie to find her Bridegroome, and hauing at the length found him, seazed on him and brought him home to her Mother, reioi­ceth nowe and is exceeding merrie and gladde of this happie estate and condition of hers, charging those about her not to waken her Bridegroome: not that hee sleepeth; for, hee that keepeth Is­rael doth neuer slumber nor sleepe, Psalm. 121.4. But because his rest is the rest of his spouse, holding and keeping him [Page 346] in the priuie Chamber of her hart. Rom. 5.1. and therefore kno­wing that this rest & quiet is neuer without such as enuy it, for whom they need seek no farther then in the midst of Ierusalem, that is to say, of them thēselues who wil brag & vaūt, that they are the principal members of the Church, shee chargeth them here vnder the name of daughters of Ierusalem, & that with me­naces & threates, that they presume not to trouble this rest of her Bridegrome with her: as if she shuld say, that she is able to make thē repent it, if they be so bold as to do it. But touching this rest & this maner of charge, we haue spokē aboue at large Chap. 2. vers. 7. where the Bridegrome giueth the like charge that they trouble not the repose & rest of his spouse: & therefore wee will refer our selues vnto that which hath bin said thereof: but there is notwithstanding a particular consideration offered in this place. For it seemeth the spouse speaketh very boldly, such a charge beseeming rather the Bridegroom, who hath al auto­rity, thē the spouse, who ought to refer her whole garding and safe keeping vnto the Bridegrome. I confesse indeede that the spouse speaketh here very loftily & gallantly. And why should she not? For seeing she hath for her, & with her, yea within her this great & mighty king: what is he that standeth against her, whom she may not and ought not to defy? We haue hereof in­finit examples, and those also ioyned with their effects. Iosua commaundeth the Sunne to stand still, and hee obeyeth, Iosu. 10.13. And wee know what the Lord promiseth vnto his, Mat. 17.20. not to establish thereby the gift of dooing of mi­racles as perpetual in the Church, but to shew that this spouse threatneth the perturbers of this peace which the Bridegrome giueth her, seeing she hath in her hand his autority & power, & can say that her Bridegrome is hers, and therefore by conse­quent she may boast of the effects of this fellowship and soci­ety with him. Now the temporal gifts & blessings, which god bestoweth vpon his Church, are a smal thing in comparison of the spiritual treasure which is proper vnto her, although who­soeuer offendeth the children of God euen in these, they shall haue the worst, the Lorde himselfe hauing giuen this charge, [Page 347] Touch not mine annointed, Psalm. 105.15. So that no sacrilegious person, no not among the Paynims and worshippers of false Gods had euer his wickednesse vnreuenged: and Aegypt and Babylon caried not farre the outrages they committed against the people of God. In a woord, it is not without cause that the head speaking of his members cryed from heauen, Saul, Saul, why persecutest thou me? Act. 9.4. But heere the matter concer­neth spirituall blessinges, and the proper and peculiar treasure of the Church, namelie, the enioying of the Bridegroome in his woord, and the gouernment of his house. Pharao woulde needes seeke to hinder the children of Israel from this bles­sing, first simplie, afterwarde by certaine conditions. Wee see what it cost him. The Assyrians and Chaldaeans, who ruined the Temple, and destroyed the Cittie, fared no better. So sped the Kinges of Persia who hindered the building of the Tem­ple. Contrariwise God blessed in carnall and woorldly things Alexander the great, who bare himselfe otherwise, how am­bitious a Paynim so euer he were. His successours the Kinges both of Syria and of AEgypt, maie serue vs for example heerein both on the one side and on the other, according as they fauoured with al peace and tranquillitie this mutuall re­pose of this Bridegroome and spouse, or otherwise endeuou­red to hinder it. Those two Romane Captaynes, Cras­sus and Pompee, who were the first which spoyled the Tem­ple of God (although it were then most vilanouslie pol­luted by the gardiens and keepers of it themselues) peri­shed so exemplarilie and wretchedlie, that hee is blinde who perceiueth it not. The third who was Titus escaped no better. And the Romane empire, when God had serued him­selfe with it to reuenge the vnthankfulnesse of his people, ma­king warre against this spouse, neuer ceased since to bee the executioner and hang-man of itselfe, vntil it fell in peeces.

2 The beast mowled and fashioned vpon this Empyre, against which monster wee are still in combate at this daie, wil saie as much against vs, putting her selfe in the place of this spouse. But wee haue two peremptorie replies a­gainst [Page 348] them. The one, that all histories make contrarie proofe heereof, if wee iudge thereof not by the beginning of a false prosperity, but by the issue and ende of houses and fa­milies which haue fauoured this beast, on whom the horrible iudgement of god hath finally bin brought. The other, that by the iust permission of God the prince of this world must keep some promise with his seruantes, whom he telleth euery daie shewing them the kingdomes of this world, Al these wil I giue you if you wil fal downe and worship me: and therefore they, contra­rie to that which Christ aunswered him, Matth. 4.9. take him at his woord, and become his seruantes. But such a master fai­leth not in the end to pay such seruants their wages. And if we haue but eies to see the examples of our time which haue been shewed vpon the greatest of Christendome both in the East, Weast, North, and South, wee shall not neede to search anie auncient recordes for this matter. Such is then this gallaunt and holie confidence of the spouse to braue her enemies, in whose person the Apostle speaking, wee see how hee dealt with Elymas, Act. 13.10. howe he defieth all creatures, high, middle, lowe, Rom. 8.37. how hee beareth downe e­uerie high thing which presumeth to make head against God, 2. Corinth. 10.5. And indeede what power is there of any mo­narcke whatsoeuer which can vaunt of this promise: Whatso­euer you bind on earth shall bee bound in heauen? Matth. 6.19. Vn­derstand it not of one alone, no not of Saint Peter himselfe, but of the Church, Matth. 18.17. and 1. Corinth. 5.4. and of the true Church, not exceeding the limites of her com­mission, and established by him who is her garder and defen­der.

3 It followeth in our text, What is she that mounteth vp out of the desert like palmes of smoke? Whereupon a man maie first of all demaund, what personage is brought in in this place. Some thinke that these are the Daughters of Ierusalem, vnto whom this charge was giuen: but there is no reason of this. It is therefore the Bridegroome which speaketh, discoursing and talking with his spouse in her Mothers Chamber, and mag­nifieng [Page 349] with her the graces and blessings which himselfe had bestowed on her. And this very changing of the person (name­ly that he turneth his speech so, as if he spake to a third person although hee spake to her herselfe) hath a marueilous grace. Neither must we take this for a question or demaund, as if the Bridegroome asked and enquired after one which hee knewe not: but we must take it as a kinde of admiration, touching the goodly comelines and grace of this spouse. He compareth her therefore vnto a pillar which is high and streight as were the palmes or date trees of that countrie: a pillar, Isay, of a vapour or fume moun­ting countermount from the mountaines of the desert or wildernesse, which vapour hee also saith to proceed from hence, that the spouse is so perfumed with al sortes of excellent odors, that the fume thereof mounteth, as I may say vp vnto heauen, whereof wee shal speake anon. Such thē is this cōparison, which seemeth to haue beene borowed from this, that a multitude marching to­gether and comming from any place resembleth as it were a clowde, as the Apostle speaketh, Heb. 12.1. For how euer this spouse be brought in, speaking in this Canticle as it were one person onely, it hindereth not for all that, but that the whole company of the faithfull and beleeuing be vnderstood by her person, ioyned together notwithstanding in one bodie, and quickened by one and the same spirit, as it is described vnto vs, Act. 4.32.

4 And if hereupon any man demaund wherefore there is here mentiō made of the desert, I answere that it is in respect of the first beginning of this people, which before their iourney­ing into the desert, was but one family, and began first to be a people in the wildernesse, where god ordained thē a maner of policie and common-weale and gaue them a forme of a peo­ple: neither are we to stay our selues on this desert of Arabia, & namely that of Sinay and Pharan. For to speak in a more gene­rality, the Church being chosen out of the midst of the world, not onely in respect of that time, but from age to age, accor­ding as some die and others succeede them, shee was indeed drawen, and is yet euery day drawen out of the most horrible [Page 350] & hideous deserts, that cā be in nature: in consideration where­of Iosua warneth the people to remember that Abraham him­selfe & Thare were takē & drawen out of the desert of Idolatry, Iosu. 24.2. which the head of euery family in Israell was in ex­presse termes as it were to acknowledge and confesse in doing fealtie & homage by his first-fruits, Deu. 26.5. This is it where­unto also the lord had regard, when he saith, that insteed of harts of stone (which is the desert in which he findeth vs) he wil giue vs an hart of flesh, Ezech. 36.26. that is to say, of a soft & tender mat­ter, easily to receiue that which his spirite writeth therein, according vnto the tenor of the new couenant, Ier. 31.33. Esay. 54.13.

5 The most part of vs who are in this place may and ought to giue true testimony hereof, hauing beene by an infinit mer­cy of God drawen forth of this horrible desert & dungeon of Idolatry and superstition wherin our fathers & we were for so long a time plūged. But alas how many are there who are not ascended out of the desert, but are entred out of one desert into an other? Not, god be thanked, that this place where it hath plea­sed God to gather vs together, is a desert and wildernes in re­spect of the graces and blessings which god hath here planted & sowed, hauing ridde it of most pestilent bushes & woods by most painfull and diligent husband-men: but because that the desert out of which wee are to ascend to bee comprised in this spouse, is that in which we are born, & which we carry within our selues, where euer we be or go, receiuing there, & there en­tertaining that wicked spirit, of who it is said, Mat. 12.43. that he seeketh after dry places & deserts. Let those thē who out of the desert of superstition and Idolatry are fallen into the dungeon of impiety: & out of the desert of a wretched conscience which vtterly frighted & amazed them with feare, into that horrible gulfe of a rotten and senselesse conscience: & out of the desert of riotous dissolution into the pit of miserable couetousnesse: in a word, who out of sottishnesse haue cast themselues head­long into wickednes: let those, I say, know that they haue no­thing to doe with her of whom it is thus saide, that she ascendeth out of the desert.

[Page 351]6 And therefore neither these goodly father Eremites, nor these cloistered Monks, nor these rabbles of religions which pester & fill euerie city, may help themselues with this place. For if we speake of ancient Eremits (that is to say, inhabitants of deserts) there is great difference betweene those and these which are now. For some of them were constrained by perse­cutions to seeke after woods & rockes, as did Elias & Elizeus, where they abode, as we see by their paines & labors, nothing lesse then idle, or spending their time in dreaming and doting contemplation. Others withdrew themselues aside for a time, for quiet-sake, the better to prepare themselues to al good ex­ercises of studie, and of praiers, and of seruing the Churches whereunto they should be called. And yet we must confesse that many euen among these, keeping no meane or measure, neither in their solitude, nor in their austerity of life, did both themselues and the Churches great wrong. But wherein doe these sinks of Sodom and of Gomorrha resemble this desert? These plaunches and sties of superstition and impietie? These harbours and lurking-holes of all cursed idlenesse, the stinck­ing vapours whereof infect both the heauen and the earth? But what mean we to speake here of the deserts of these holy fathers? Let a man but looke vpon their steeples, their towers, their cloisters, their oratories and dormitories, their garden-plots and orchards, and especially of these of the latter crew, these who spoile al men besides of the name of Iesuits, which is as much to say, as Christians, to appropriate the title thereof vn­to themselues, and what royal pallace shal a man find compa­rable vnto their deserts? What man is there who by his honest paine and trauell for the benefit of this Church and common weale, in what vocation of his soeuer, hath gotten in all his life the hundreth part of that which these honest vowers of pouerty haue raked and yet rake together euery day, by doing all things as they say Gratis, and for Gods sake?

7 But leaue we these soule-slears & soule-robbers in their dennes & deserts, & let vs pray vnto God to keep al passengers frō thē: & come we vnto this spouse which mounteth vp out of the [Page 352] desert like vnto a palme or date-tree, in such sort, that she maketh herselfe to be seen & appeareth aboue al the trees of the desert. Such a one was Iohn Baptist, drawing all the inhabitants of the citties, yea of Ierusalem it selfe after him. And this is the nature of the palm, the more it is pressed down, the straighter and violenter it riseth and swaieth vpward, Psa. 92.13. euen so doth the vertue of the Lord declare it selfe more and more to­wardes his church, then when she is in most weake and feeble estate, 2. Cor. 12.9. yea so farre as that shee becommeth able to say, I can doe all thinges in him which fortifieth me, Phil. 4.13. For whether doth not this true spouse raise herselfe by the vertue and strength of her Bridegroome? Her conuersation is in heauen, Phil. 3.6. shee is alreadie seated in heauenly places, Ephes. 2.6. shee is alreadie transported into the kingdome of the welbeloued sonne her Bridegroome, Coloss. 1.13. A great miracle of God in trueth, as the Apostle speaketh, Eph. 15.32. and therefore is the Bride­groome brought in here himselfe wondering at the excellen­cy of his own woorkemanship as the Apostle calleth this spouse, 1. Cor. 3.9.

8 And to the end we should knowe that this excellency of hers is testified & declared by most certaine effects, he addeth that this spouse is perfumed with al sortes of excellent perfumes, yea such as cast forth a clowde of most sweet odours. Now we know that both the outwarde heat of the sunne, as also that inward heat which is in the earth, to temper together with moisture the seedes of whatsoeuer the earth bringeth forth and produceth, is it which draweth vp these vapors, to be made more subtile, and distilled as it were in a limbecke, and finally to serue in­steede of leauen vnto the element of the earth, as that most ex­cellent naturall Philosopher painteth forth the same vnto vs, Psal. 65. Which thing may serue vs for a most liuely & expresse similitude and resemblance of this, which the spirit of God or­dereth, prepareth & doth in the vnderstanding & heart of the elect in our time, to cause it there to budde, & finallie to bring foorth fruites of true knowledge, which are, giuing of thankes, praiers, and works of charitie which ascend vp euen to God, Act. 10.4. [Page 353] Apoc. 5.8. and 8.3. Phi. 4.18. First therefore it is through the grace of the holy ghost, that the matter of these perfumes is gi­uen vs, beeing a thing which waxeth not in our garden. Se­condly it is by the same vertue that they are kindled and cau­sed to fume. Thirdly as the fume and smoke of the fatte of the beastes which were sacrificed, which could not bee of it selfe but stinking, was made to be of a most sweet odor, by the pre­cious perfume which was made vpon the golden altar: so the best motions, and the most excellent actions which can part & proceed frō vs, how sanctified so euer we be by the holy ghost in this life, being considered according vnto their valew, there is found nothing in them which is ought worth, or which de­serueth any blessing whatsoeuer, & yet they leaue not to be li­king & acceptable vnto the Lorde, & are finally crowned by him with a crowne of Glorie, in as much as it pleaseth God to consider of vs & our actions vnto which hee hath fashioned & prepared vs, not in vs but in him, in whom alone he accepteth of vs: Eph. 1.9. who hath giuen himselfe for vs in oblation and sacrifice vnto God an odour of a sweete smell, Eph. 5.2.

9 The spouse hereupon insteed of standing on those praises which are attributed vnto her, describeth vnto vs the estate & effects of him in the gouernment of his, first vnder the simili­tude of a bedde, afterward of a coch, turning her speech vnto the daughters of Ierusalem as it is set downe in the last verse of this chapter, that is to say, vnto the nation which God had chosen to haue a part in his couenant, who had yet good neede to bee b [...]tter instructed in the knowledge of the trueth, amiddest the corruptions, from which the church is neuer so freed, but there hath beene stil some defect or other on the behalfe of many, as the histories & writings of the Prophets doe testifie & declare the same: besides, that how euer it be, to be a true mēber of the church it sufficeth not when a mā is come vnto age, to be born in the church, but he must be instructed & there learn & giue himself wholy to the doctrin of truth which is there preached.

10 The spouse therefore speaking vnto these, proposeth vn­to them first an allegorical description of the magnificent bed [Page 354] of this king, which is as it were the Bride-bed prepared for this king and this queene which here speaketh. By this bed there­fore we wil vnderstand generally & first of al the whole coun­trie of Chanaan where it then pleased God to make as it were his residence and abode, hauing as it were abandoned and gi­uen ouer the rest of the woorlde for a time vnto perdition & destruction, Act. 14.16. and particularly we wil here vnder­stand, the temple, the city of Ierusalem, the synagogues, cities & townes of the whole territorie & country, yea euery one of the faithful, in asmuch as the Lord dwelleth in them by his spirit: on the other side, by Salomon is meant, not onely this name, which is as much to say as peaceable, but also the promise made vnto Dauid of this son an eternall successour, couched in such terms that it comprehendeth all in one, both the figure which is this sonne of Dauid: as also the trueth and reality figured by him, which is Iesus Christ, 2. Sam. 7.13. & 1. Chron. 17.12. Salomon therefore in this place representeth vnto vs this Bridegroome, the true and only peace-maker between god & his beloued as he is expresly called the prince of peace, Esa. 9.6. & his bed at this day is the whole vniuersal world wheresoeuer he is knowen & acknowleged of the elect gathered out of the four corners of world, as the same was declared vnto S. Pet. by that sheet which descended from heauen and was tied at the foure ends, Act. 10.11.

11 The spouse after this, to shewe vs that it is there and no where else that we must seeke after and find the true repose & rest, as it is declared vnto vs, Matth. 11.29. & that there is no­thing more safe & assured then this rest, addeth that this bed is enuironed & compassed with 60. valiant men of Israel: and who besides their prowes and courage haue also experience, to hinder that nothing fal out by night, which may hinder the fruite of this rest. Now that which we try & experience euerie day sheweth vs, howe not only profitable, but altogether necessary this doctrine is. For what is one of the chiefe and principall causes of this, that so few men giue themselues vnto this rest, and that so few conti­nue in it? Is it not because that this bed seemeth to be but sorily garded, and badly defended, & therefore they feare least they [Page 355] should be easily surpressed & haue their throates cut. But let vs know that these carnall caitiues, doe as the foolish birdes doe, who so soon as they see the cat, insteed of keeping themselues on their pearch, throw thēselues into the talants of the enimy. For hee that goeth foorth of the Church, casteth himselfe vn­doubtedly into the pawes of the rauening lion, 1. Pet. 5.8. The fault therefore hereof proceedeth frō hence, that men hauing no other eies then those of their head, & not those of faith, be­leeue only that which they see, & perswade themselues of that which cannot be seene, but by the eies of the spirite which see that which is inuisible, Heb. 11.27. and Ephes. 2.18. except it be when God bestoweth some speciall priuilege vpon some, as he did on Iacob, Gen. 32.2. and on the seruant of the Prophet, 2. King. 6.17. But what saith the Lord? Thomas, because thou hast seene, thou hast beleeued: but blessed are they who haue not seene, and yet haue beleeued. Ioh. 20.29. In the meane while we do al con­fesse that God alone is almightie, yea that none hath any power but of him, as himselfe said vnto Pilate, Ioh. 19.11. But why doe we not ad, that it is in his Church that hee truely dis­plaieth and sheweth forth indeede and most mightily this power of his? Because there are very few which haue learned throughly to beleeue that God is almighty, a friende and pre­seruer of such as bee his, and that it cannot be that the Bride­grome suffer any one of them to perish, whom the father hath giuen him, Ioh. 8.9.

12 Now touching this nūber of 60. we are not scrupulously to stand vpon it, albeit that they who haue written of numbers obserue in this nūber a special perfection, for which cause the Astrologers did especially chuse it for the easier & readier cal­culating their degrees & minutes: seeing a man may find in it without any fraction or broken nūber a moity or halfe, which is thirty, a third which is twenty, a fourth which is fifteene, a fifth which is twelue, a sixth which is ten: all which numbers are found quoted in that materiall Temple built by Salomon, except the fifth which is the number of twelue. Besides this if wee recken in particular, al the Canonicall bookes aswell [Page 356] of the olde as of the newe testament, excluding the two latter Epistles attributed vnto S. Iohn, which are indeed as it were priuate letters, we shal find they make iustly the number of 60. & those are in truth as it were, the true gard of 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, [Page 357] 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.

[Page 358]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.

[Page 260] OF the bed of the Bridegroome we haue already spoken, nowe there is heere made a most magnificent description of his Coch, according vnto the whole frame and building thereof: whereas concerning the bed there is no speech but in generall, and of the gard about it. The reason thereof is, because that to say the truth that repose & rest which is figured vnto vs by that bed, in which the Bridegroome doth yet stay for & expect his spouse, there to rest with him for euer in perpetual blisse & felicity, 1 Thess. 4.17. is yet vnknowen vn­to vs, naie is incomprehensible, hauing receiued nothing yet but the pledges thereof: but the Coch representing vnto vs the holy ministery of the word of truth and of life, ought to be per­fectly knowen vnto vs, that it may bee set vp and vsed among vs. Moreouer in that the Coch is added vnto the bed, it sheweth vs, if we consider of the ancient couenant, that the bridegrome had in such sort erected and set vp his bed in that Temple, and the seat of his kingdome in Ierusalem, where he said he made his dwelling place, Psal. 132.13.14. that notwithstanding hee woulde make, as it were, his progresse throughout the whole country, for which cause not onely the Citties of the Priestes, but the families also of the Leuites, were dispersed heere and there throughout the whole country, as the sacred history she­weth vs. But it was indeed especially vnder the new couenant ratified by the comming of the Bridegroome, that he indeed walked and made his progresse▪ first in person throughout the whole countrie, ceasing neither daie nor night, preaching vn­to the woorld the ioyful tidinges of the perfourmance and ac­complishment of the promises, Act. 10.38. and the true yeare of Iubilee to be put in the possession of our true heritage, Esai, 61. and sending after his ascending aboue the heauens his A­postles, and after them Pastors and Doctors for the gathering togither of his elect from all the foure corners of the world, Eph. 4.11. But this ministery being in such sort polluted by litle and litle [Page 361] for many hundreds of yeares, that in the end this Coch of the Bridegrome was made the throne of the whore which sitteth vpon the seuen hils, the Bridegroome hath in our time after so long an interruption restored it againe & hauing harnished it anew & ioyned his horses vnto it, hath trauersed a great part of the world in it, to enlighten the eies of the blind, as the Po­ets faine that the sunne guiding his chariot from East to west giueth his shining light vnto the worlde. Such is then this Coch, the description whereof, we are more nearly, and more particularly to consider of.

2 First therefore it is said that Salomon himselfe made him­selfe this Coche, to teach vs, that whether wee consider the do­ctrine of truth, for the publishing & making knowen whereof this Coche was made: or whether we regarde the whole furni­ture and direction thereof, it is he that must set downe the or­der, and as I may say the Carpentership: he must pinne it and fit it throughout, and he must after teach the Cochemen the manner and order how he will haue it ruled and gouerned. Wherein there is a double fault cōmitted. The first is in them, who will build & frame this Coche after their owne fancie and appetite, keeping themselues no farther then liketh them vn­to the ordinaunces and prescriptions of the bridegrome: the other is in them, who confesse indeede that as for the manner and fashion of this Coche in generall considered, there must be nothing but that which is correspondent vnto the patterne which the bridegrome himselfe hath left vs, not in chalk one­ly, but in liuely picture and pourtraite in his holy scriptures. But for the direction of this Coche, some are of opinion that they must followe the ancient customes of the fathers, taking away onlie such abuses as afterwardes came in: others thinke that because of the contrarietie of circumstances of places, times, and persons, God hath left it in the power and libertie of the Churches to appoint and ordaine the whole ordering, according as they iudge it to be expedient: prouided alwaies they tend vnto the right end and marke they ought. And the grounde of all this is that God doth it as it were by himselfe [Page 362] which he doth by the ministerie of them whom he setteth a worke in his name, whether they be Pastors, or christian Ma­gistrates. I allow well of this ground, for otherwise what shall be saide of the auncient Church which went before the com­ming of the Bridegrome in person, and of the Church, which followed the ascension of the Lord into heauen, & which shal continue vnto his second comming in person? And he that would gainsay, & contradict this, should find himselfe conuin­ced by the whole scripture: but I deny the cōsequēces which are drawen from hence. Now to aunswer distinctly of both these points, I meane, that of doctrine, and afterward that con­cerning the gouernement of the Church: I say touching the first, that being a thing most notorious that flesh and bloud, Mat. 16.17. (that is to say, the spirite of man such as it commeth into this world, as the Apostle speaketh, 1. Cor. 2.4.) cannot re­uaile or comprehend that which is the onely and true foundation of the doctrine of saluation, that is to say, of that which is necessarily, & absolutely necessarie vnto the saluation of all such as are of yeares of discretion, as the Creede of Athanasius doth witnes, and 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 [Page 363] 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. [Page 364] 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 [Page 365] 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 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, [Page 366] 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 [Page 367] 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 [Page 368] 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 of the world vnto the other, Ps. 2.8. & lifting it selfe vp in the end aboue the heauens, Ioh. 14.2. As also if we consider of euerie member of the church, which are as it were so many persons placed and conducted in this Coch, not one of thē can perish, Ioh. 6.39. & 18.9. What do you then shall I say men or diuels, who seek to ouerturn this Coch? Who indeuor to hinder it in his course? Nay, who deuise by al meanes to pull it in peeces? Alas poore caitifes, it is of the wood of Liban, which resisteth al assaults. You doe nothing but runne your heads against the mountaine, and are no wiser then your predecessors, who are dashed in peeces, and yet the mountain continueth still firme and stable. This Coche resisteth iron, and therefore wil turne the edge of your swordes. The fire cannot consume it, but purgeth it and maketh it more bright and glit­tering. This Coch floteth vpon the water, and neuer goeth so vnder but that it commeth vp againe vpon the water. Neither can death or time set-tooth in it, and howe can the earth con­sume [Page 369] vs, seeing the graue doth nothing else but refine our bo­dies, to bee afterwarde clad with incorruption, 1. Cor. 15.42. Where shal then our place of refuge be in a time of so great & so rough stormes? In this Coch, my breethren, in this Coche vn­der the wing and protection of the mightiest of mighties, and no where else.

7 The spouse hauing spoken of the matter of this Coche, commeth vnto the Pillers which he saith, are of siluer, and made by this King Salomō. And what are these Pillers els but such as God hath chosen and giuen to be the principal peeces of the Coche, and whose ministery he vseth for maintaining and preseruing of it, as the Pillars vnder-prop and stay vp the building? I mean the Prophets and Apostles as the principall master-builders, and as it were the hande of this king to put this Coche in readi­nesse: as the Pastours and Doctors finding it ready made, as we haue aboue declared, are put in trust to maintaine and keepe it whole in al his parts and peeces, 1. Cor. 12.28. Ephe. 41. And this is the cause why the Apostle saith, that the Church is found­ded vpon the Prophets and Apostles, Ephe. 2.20. because the Apo­stles receiued this grace to haue ended that which the Pro­phets had as it were hewed out and squared: as it is saide, that the wall of the City descending from heauen had twelue foundations, and in them the names of the twelue Apostles, Apoc. 21.14. & how is this, but that yet at this day the true Church hath no other obiect of her faith then the doctrine taught by the faithfull A­postles of the Lord? Ephes. 3.12. But, some man wil say, is there then any more then one foundation of the church and the go­uernment thereof? No truely. But there are moe laiers of the foundation, but there is but one foundation only. If we respect then the worke of euery foundation-laier, we shal finde, that there are so many foundations, that is to say, so many founda­tion works as there are foundation-laiers, one working here, & an other there: as in the restauration and building vp againe of the Cittie of the terrestriall Ierusalem, euerie one wrought in his quarter but al was one and the same wall vpon the olde foundation, Nehem. 2. and 3. Here we haue then the definition [Page 370] of the truely Catholicke Church, namely that it is it for the build­ing whereof euery Apostle hath built for his part, by one & the same doctrine founded vpon one sole foundation, one and the same Church: none of the builders beeing master aboue his felowe-builder, although Nehemiah as Lieutenant of the king gouerned the whole, as a faithfull magistrate ought to procure aboue al things, that God raigne and beare rule in the midst of the people whom he hath cōmitted vnto his charge. And therefore here was no principality which men haue falsly attributed & giuen vnto S. Pet. but he wrought mightily as the others did in his charge and quarter. In this sense therefore it is that we must vnderstand these twelue foundations, and foun­datiō-layers: only we must take heed how we say that S. Paul, who notwithstanding built more thē any other, 1. Cor. 15.10. & Barnabas were forgotten in the vision of S. Iohn. For the whole book of the Apocalypse declareth that the forms there of speaking are applied & fitted to the manner of the Iudaical common-weale: in which because there were 12. tribes, men­tion is made of 12. gates, and 12. foundation-laiers only.

8 And to the end that this may more clearely appeare in this allegoricall description, let vs note that these Pillars haue two ends or extremes, the one belowe, the other aboue. The base or lower end is sustained by the bottome of the Coche, the top or vpper end by the vaut of the couering. These pillars there­fore are not they properly which hold and beare vp the coue­ring, but onely because themselues haue their bases, and are sustained vpon the bottom. And this is also the cause why it is said, that they are of siluer: but the bottome is of gold. First, because Iesus Christ is truely the only foundation stone, 1. Cor. 3.11. Esa. 28.16. sustaining and bearing vp the whole by his only force and power, and therefore most rightly compared to the most fair, precious, & firme mettall. Secondly because it pleaseth him of his good will, and not of any neede he hath of them to serue himselfe with these pillers of siluer, in asmuch as hee hath giuen an efficacie vnto their ministery, and doth yet sustaine at this day his Coche, I meane, the gathering together of his Saints by the [Page 371] vigor of his spirit which he laieth open in the heart of his, Eph. 4.11.12. their writings beeing preached in all these places, whither it pleaseth him to guide and conduct his Coche, retai­ning alway this principle & maxima, that he which planteth, & he which watereth, (which are these pillers of siluer) are nothing, to wit, beside the planting & watering, according vnto the force which is giuen them to plant & to water: but he is all in all who giueth the increase, to wit, the bottome and ground of gold, to those who are well planted and watered vpon him, 1. Cor. 3.7.

9 The couering of this Coch, saith the spouse, was made of pur­ple by this King Salomon, which sheweth vnto vs the proceeding & power of God, couering from his heauen & azured throne his poore children, exposed otherwise vnto al iniuries of wea­ther, stormes and tempestes. And this is a lesson infinite manie times repeated & reiterated in the Scripture: & namely, Ps. 91.1. where it is said, that, who so dwelleth in the secret of the most high, shal abide vnder the shadowe of the almightie. And Psal. 34.15. The eies of the Lorde are vpon the righteous, & his eares are attentiue vn­to their cry. And Psal. 121.4. The gard and watch-man of Israell wil neuer slumber nor sleepe. The sunne shal not burne thee by day, nor the moone by night. Which thing the children of Israel did visibly experience, being defended by day by the cloud in the scorch­ing desert, & by night by the piller of fire. And Psal. 125.1. He that trusteth in the Lord, standeth fast and is for euer assured, as the mount Sion, which shaketh not. In a word the whole Scripture is full of such sentences. And besides the Scriptures wee haue thereof continuall experience, seeing that euen those whom a man would take to be vtterly forsaken are the first & the best prouided for & assured. But this couering is not seene but with the eies of faith, as it is said of Moses, that he saw him which was inuisible, He. 11.27. Albeit these visible heauens might serue vs therunto, sith their cōtinued stability & so wel ordered course are as it were engraued testimonies, of the infinit might & vn­speakable assurāce of the lord, as it is said, Ps. 19.1. & 119.89.

10 But alas behold for a certain our iudgement & condēna­tiō, namely that the most part of vs, who vaunt our selues to be [Page 372] the reformed Church, that is to say, receiued into and condu­cted by this Coche into paradise, beleeue not neither the pillars, nor the bottom, nor the couering thereof. For if it be true that the doctrine, which wee (who are chosen by the great mercie of the Lord for the doing of this) preach vnto you, is the onely & true obiect of faith, why are we not beleeued, either when we teach, or when we comfort, or when we reprehend? If we be beleeued, wherefore doth euerie one make vnto himselfe his particular ground & resting staffe? And how so wil some man say? For this were to play the parts of Idolaters and superstiti­ous men. And are not you such yee couetous mizers, who haue nothing before your eies but gaine? I speake vnto you mer­chaunts, who knowe so well to make your commodity by the rising & falling of crowns to the losse of your poor neighbors▪ who knowe your cabala so well to make your profit rather by selling for time, then for ready mony, making 9. pecks of 1. bu­shel. I speak vnto you vsurers & white wolues (though there be some who begin very young) who vnder coulour of aiding & helping your neighbor make it your trade to liue by, & to en­rich your selues by the necessity of another. Out vpon you cai­tiues, wil you be alwaies with vs as it were in this Coch, to ouer­turne not only the Coch, but your selues & vs too? To say it in a word, so manie trickes of close conueyance & deceit, so many left & sinister means raigning & swaying in the middest of vs, how loud so euer wee cry out against them in the pulpit, and what Lawes soeuer bee prouided and established to the con­trary, are sufficient testimonies that we yet beleeue not neither bottome nor couering of this Coch: as if wee neuer had yet heard any speech thereof. And what shal I saie of so many renegants & Apostates, some vpon a iollity of minde, others vpon feare, who haue finally hardned themselues so far as to put out both their own and others eies? Let vs here remember the net which gathereth the good and bad fish, Matth. 13.27. which appertaineth also vnto this Coch: as also him who was found at the marriage feast without his marriage garment. The scandale is great, yet so it must bee, but cursed bee they who are guiltie thereof. Matth. [Page 373] 11.8. There must also bee heresies, that they which are currant may bee knowen, 1. Cor. 11.19. But let vs preach God that we bee not of this number, being vpheld & staied vpright by his mer­cy, and that looking down we stay our selues vpon this bottom and ground of pure golde, which is our only foundation, and loo­king vp we must cast our ancre on that throne where the same Lord and master of ours doth sit diuersly considered, I meane, as he sustaineth vs below to lift vs vp togither vnto himselfe in euerlasting life, and preseruing from aboue that which is here below for a time.

11 There remaineth the ornament of the in-side of this Coch which the spouse saith to bee adorned, that is as a man would saie, tapistred with the dilection of the Daughters of Ierusa­lem: that is to saie with histories painted, or rather engraued in the holy scriptures, which testify vnto vs the infinit dilection which this true Salomon bare vnto his Ierusalem. This allegorie is founded hereupon, that from all times great Lordes and La­dies are wont to adorne the hals of their house, and their co­ches and horselitters with clothes of tapistry, or paintinges, or or carued histories, as also their sepulchers and monumentes. But especially men are desirous to haue and see the pour­traits of such personages as they beare affection vnto. After this sort is that spiritual Coch of our Salomon the frind of Ie­rusalem described in the Gospel, in so much that he wept ouer it when he went thither there to be condemned and crucified, Luc. 19.41. And what shal we saie hereupon? And who is able to conceiue on the one side so manie the bounties of the Lord or acknowledge on the other side so many our ingrati­tudes? Let vs therefore pray the Lord that hee will open and enlarge our vnderstanding to conceiue at the least in some measure both the one and the other, and giue vs grace that adoring and magnifying the one, & abhorring and detesting the other: we may be made worthy to consider & vnderstand the contents of these so goodly and liuely pictures, I meane the sacred histories, which are so many infallible testimonies, of those more then infinite & incomprehensible compassions [Page 374] of this Bridegrome towards his Ierusalem, Ephes. 3.19. & 5.25. namely towards the assembly of his elect, both before and du­ring and after the terrestriall Ierusalem, tapistred I say, & car­ued in this Coche into which hee causeth vs to ascend & seat­eth vs therein to contemplate it on all sides, according vnto the example of Dauid, Psal. 27.4. as in the terrestrial Ierusalem this was figured by the precious seelings and other rich orna­ments of the same, to the which God bee al honor and glory now and for euer, Amen.

Almighty God, &c.

AN application of this dilection and power of God vnto this, that he hath already begun in our time, harnishing againe and putting in frame his Coche which was pluckt in peeces by euill Cochers. We haue already spoken ve­ry much of that which is contained in this text so full of doctrine and conso­lation, that the more a man considereth of it, the more he fin­deth in it to profit himself thereby, as in truth it is not without cause that this canticle or song is named the Canticle of Can­ticles, or song of songs. Besides that therefore which we haue already drawne from this text, I say that it is not without great cause that the Lord speaketh in this place of a Coche or horselit­ter, which serueth vnto two vses, namely to rest in & to trauail in both together. Albeit therefore that the children of this world iudge vs to be as they suppose in the most tickle & vn­certain state in the world, as being in continuall motion & a­gitation, & (as the Apostle saith 1. Cor. 4.11.) vagabondes, hauing no certain place of dwelling: notwithstanding we trauail in a Coche of gold, borne vp with pillers of siluer, couered with purple, & with infi­nit matters of pleasure & recreatiō carued & ingrauen in this Coche, which can nether be ouerturned, nor stopped, or staied for one minute of time, what ruts soeuer or hinderaunces men lay in the way of it within or without, although it make not alwaies the like iournies. For proofe hereof I take the saying of the Lord. Reioyce, saith he, and be glad when men reuile you, and persecute you, and say all manner of euill against you for my names sake, falsely. Math. 5.11. For when are we shocked and mightily tossed if not then? But in the meane time we are so conducted in this Coche that these shocks & shakinges, which seeme to them without to menace our ouerturning, are vnto vs within no other then as a man woulde saie, a daun­sing [Page 376] & pleasant rocking, to the vtter despiting of all those who laugh at that which cannot come to passe, to wit, our ruine and downefall: and they themselues while they laugh at vs, fall into the ditch they digged for vs, as we see how the Pro­phet taketh vp an holy laughter vpon them: Psa. 9.25.16. And the Apostle is bold to defy all those which assault him, be they on high or belowe: Rom. 8.38.39. who was no frantike when he saide, teaching vs to say the like with him, that he thought he neuer had occasion of reioysing & vaunting himselfe, [...]ut in the crosse of Iesus Christ, by which, saith he, I am crucified vnto the world, Ga. 6.14. This Coche then is such as wherein we may tra­uaile on still and take our rest: but yet not without some agita­tion. For this Coche is driuen through the mountaines down a thousand downfalles of the world. They, saith the Lord, who are in kings houses and pallaces weare soft clothing: Math. 11.8. Let thē therefore being cambericke clad and fether laid, go faire and softly downe to hell, if they will take no other way then that. But as for vs, let vs suffer our selues to be carried into Paradise with all the iumpes & ioltings it shall please God, so we ariue at the end we tend vnto, by the way which our head & chiefe Captaine is gone, Rom. 8.17. Heb. 10.20.

2 True it is that the chiefest of thē, of whose case I speake, alleadge the contrarie, and say that they are the men who keepe the straite and narrowe way, who beare the brunt of the ill weather: whereas we seeke after nothing else but the liberty of the flesh. For they abstaine from marriage, but we haue wiues. Chast men good Lord & continent: if you beleeue not mee, let their courtisanes, their concubines, their stewes & brothel-houses, their Sodome and Gomorrha which infect the heauen and the earth, be witnesses. And to the end they alleage not that they approue not these thinges, but con­demne them as deepely as wee doe: let them shewe mee what they indeuour to the contrarie, they I say, who haue both the spiritual & the temporall sworde, & should take order against such shameful filthinesse, either by ecclesiasticall censures, ac­cording vnto the holy Ghost speaking by the mouth of Saint [Page 377] Paul, which ought to serue for an inuiolable rule, or at the least according vnto the canons, how euer they dispense with gods Lawe, which is a thing vtterlie intolerable, either by such pu­nishments at the least as the ciuil lawes of the Paynims them­selues haue appointed, seeing they occupy the places of tem­poral estates & seignories. And seeing their head hath power, as he pretendeth hee hath, ouer Emperours and Kinges them­selues, why doth he not execute it against those who gouerne their people and subiectes so il? Because, his subiects would tel him, you must first begin with your selues, with your cleargie, & your Sodome. They fast & abstain frō eating of flesh a great part of the yeare. And what do we? We haue taken away the Lent, & eate euery day indifferently fish or flesh, or both. We cal to witnesse of their fastings, & great pains they take for the Church, their faces and their bellies, their Katers, Butlers & Cooks, & how many millions of flagans & bottels? They sing Mattins, many Masses, little and great: they haue their houres, first, third, sixt, ninth, their Vespers, Complins & Salutations. And what do we? We do nothing but preach. It is true, & I cō ­fesse it, that all their busines consisteth in chaunting & thrush-warbling. And what paines thinke we doth that good holy father take to be carried vpon mēs shoulders, to lift vp his foot so oft to haue his pantofle kissed, to tell ouer so many millions of Crownes which come flowing in vnto him on all sides, be­sides the fatherly and continuall care he taketh to haue the booty and spoile of so many soules, and bodies, so lamentably bewitched to their own sight and knowledge? Goodly marks doubtles of the true Catholique Church, and perpetuall ene­mie of the world, Iam. 44. to see Meffiers the reuerendissi­mies haue their long tailes carried vp by their traine-bearers, afterward trained vp and downe in their Coches with their courtisans, to make the very Sunne to blush at their impudent shamelesnes: & yet these are the Nurcery of that Oecumeni­call See. What shal I say of thē who are gaping after these Car­dinals hats? what of these goodly gardiatane bishops, of these bishops titularie, & portatiue, of Abbots, Priors, and the like, [Page 378] with whom we may iustly suppose that the diuell himself ma­keth himselfe sport, though all of them serue him in good ear­nest, except it bee such as openly both by their wordes, and all their horrible dissolutions shewe that they beleeue neither in God nor in the diuell. For beholde to what point the world is come. And as for these great religious men who merite both for themselues & others, alack how ill they be lodged in their royall and more then royall pallaces: alacke poore men how they are famished, when the world fighteth who shall bestow most vpon them, and their own mouth is neuer stopped not to demaund, or their hands so troubled with the gout, not to take and receiue whatsoeuer comes. O the small warmth they haue in their Iacobine chambers! ô how ill they are clothed in their frocks and other their habits, which haue no fault in them ne­ther winter nor sommer! ô the hard penaunce discipline they beare at their girdle! ô the poore fraternity of Iesus, who haue gotten within the compasse of thirty yeares more by their charitable gratuitie, then all the rest of the monks in fiue hun­dred yeares before them!

3 If hereupon it be replied that there are some truly religious who go wolward and in haire, liue hardly and austerely, whip and scourge themselues in good earnest: though we graunted them al this, and that they did an hundred times more then is reported of them, yet come they nothing neare Baals priestes who cutte and sliced themselues with rasors hauing crien out from morning vntill noone, whom Elias notwithstanding with full mouth mocketh 3. Kings. 18.27. or the religious Ma­humetanes of diuers sorts and fashions. And how euer it be, if austerity of life were an essential marke of true religion & ho­lines▪ (as the poore & simple people beare themselues in hand it is) then were saint Iohn Baptist to be preferred before Christ Math. 3.4. not that we blame or discommend temperancie, as neither the exercise required to tame and subdue this body of ours which rebelleth against the spirite. But contrariwise we say, that such ought the life of euery Christian to be, and we confesse that we faile in the other extreme, as if hauing taken [Page 379] away the superstitious distinction of daies and meates, we had forbidden men to fast, to giue themselues to praier and al ho­ly exercises: not as if we had commaunded euery day to eate fish and flesh. We say therefore in summe, that for a man to feed his horse moderately, yea to make him to fast, when, and so as need requireth (for fearing least fatted at too much ease, he waxe headstrong and fall to kicking and flinging, in steede of carrying his rider well and quietly) is farre an other thing, then by hard and euill handling of him to make him vtterly vnprofitable, in such sort that he fainteth & falleth flat vnder a man, or cannot but with much adoe, set one foote before an other, when a man would vse him. Moreouer we ad that it is an vniust and intolerable thing to make the rules of such exer­cises certaine and generall, which thing was neuer appointed by the word of God, nor practised in the christian Church so long as it continued in her puritie, seeing that vnder the yoke of the law it selfe there was but one fasting day appointed ge­nerally to be obserued euery yeare. I ad further, that whereas the best & the most excellentest works which the holy Ghost worketh in those who are most holy, cannot be taken in ac­compt for satisfaction of our gilt, or payment of our sinnes be­fore God: it is a most abhominable error to thinke to gaine pa­radise by eating or not eating by marying or not marying, by eating flesh or eating fish. But I confesse I doe the world great wrong to enter into dispute of such thinges against them, a­gainst whose vnchast & gluttenous Epicurian life the heauen and the earth demaund iustice at Gods hand. Leauing them therefore to be carried in their Coch in full gallop to the place assigned them, I referre them by the way vnto that which all the Prophets haue written against the hypocrites and traditi­onaries of their time, and vnto that which the Lord himselfe saith in so many places of the Euangelistes, and saint Paul ex­presly Rom. 14.17. speaking of that which was for a time for­bidden by the commandement of God himself, who hath not buried Moses to make place for humane traditions, Coloss. 2.23. 1. Timot. 4.3.8.

[Page 380]4 Let vs now returne to this Coche of the bridegrome, pre­pared by him therein to receiue his spouse. A man may there­fore maruaile why there is here no mention made of wheeles or of Coch-horses: thinges which seeme altogether necessarie to make this Coche to goe. But the reason is euident, namely because this Coche moueth not properly by any humaine art & industrie, but by the sole vertue & power of him who made the Coche and conducteth it after a most especiall and diuine manner. And yet this is not therefore to exclude the ministery, either of Angels, which thing is represented vnto vs in that heauenly chariot which Ezechiel saw with his wheels: Ezech. 1.5. or that of men, seeing that before the spouse was compa­red vnto the Coch-horses of Pharao, as also Elizeus said seeing E­lias carried vp on high, My father, my father, the chariot of Israell and the horsemen thereof, 2. King. 2.11. or naturall causes, where­of mention is made Exod. 1.10.13. & 14.21. & Psal. 18.11. but to shewe vs that all the second causes (the question beeing of that which concerneth the kingdome of God) doe worke alwaies in such sort, that God reserueth vnto himselfe the glo­rie of the effect of them, according vnto that which the Apo­stle saith euen of his owne ministerie, that he which planteth and he which watereth is nothing (I meane in respect of the in­ner working) but God is al who giueth the increase, 1. Cor. 3.7. So farre is it then that any man, nay any Angell of heauen can guide the course of this spiritual Coch, that contrariwise them­selues must be guided & conducted in this Coch by the wheels of his onely prouidence who hath made it & conducteth it, & that by such carriers, mountains & valleys incomprehensible vnto any creature. Notwithstanding the holy ministery was not omitted in the description of this Coch, in which they were represented by the pillers of siluer as we declared this day eight daies

5 Besides all this, the in-side of this Coche beeing richly and costlie carued for a testimonie of the dilections of this Bridegrome toward the daughters of Ierusalem, ought not to bee lightly passed ouer. And what is all this else, but that which is [Page 381] comprised in the sacred bookes of the Scripture filled with an infinite number, not of dead pictures, or such as are of humane woorkmanshippe, but of memorable stories, penned and vttered by the holy Ghost. Let vs therefore now, my bre­thren, enter into this Coche, & let vs see whether it be possible to see and behold any thing in heauen or in earth, which may be compared vnto these caruings and engrauings. There we see first, this great woorke-master, making all of nothing, all things appearing sodainly at the sound of his woord, and this goodly principall peece of work of man, mouled as it were v­pon the patterne of the Diuinity it selfe, Genes. 1.26. There we see afterward this mightie Creator in the person of him who was after made our deliuerer and redeemer in person, run­ning after those two forlorne children, applying vnto that deadly wound, so soone as it was made the remedy of an im­mortality farre more excellent then that whereof our first pa­rent had depriued himselfe, and vs all his posterity, Genes. 3.1. Go we farther & behold the Bowe of the Lorde engrauing in heauen the patience of the Creator which endureth still vnto this day, Gen. 8.13. notwithstanding our rebellion continued almost four thousand yeares after the flood. Looke we farder, and with what pleasure doe we behold Abraham, Isaack, and Iacob, walking through infinite by-waies & dangerous, and in the space of foure hundred years their race, amidst most pro­phane people, ful of vnthankefulnes & desperate rage, multi­plied vnto the number of six hundred thousand persons, be­sides the weomen and little children. Behold a litle farder the vndauntable insolencie of Pharao minding to stay the course of this Coche beaten and vanquished, by frogs, by flies, by lice, at the shaking only of the rodde of one of the seruantes of this great king. Behold after this the Coche charged with so great a multitude passing on drie land through the midst of the sea, which swallowed vp all the enimies which pursued it: behold the bread sent from heauen, behold with one stroke of a small rod the most hard rockes cleft, to water almost 40. yeares long all this multitude. Behold the Coche, arriued at the riuer of Ior­dan [Page 382] after it had beaten downe & battered two mightie kings, passing the riuer on drie ground, making the high walles of Iericho to moulder and fall to ground before it. Behold this Coche battering downe, trampling vnder, dashing in peeces thirty kings beyond Iordan. Behold the people in this Chariot of triumph, victoriously placed in the land of promise, where they are so chastised for their faultes, that notwithstanding they obtain in the end, so many miraculous trophees as this Coch sustained assaults, yea beating down their enimies some­times with pitchers, Iud. 7. sometimes with an Oxe-goade, Iud. 3.31. though for one time he suffered his Arke, which was as it were his seate in the conducting of his Coche, to be taken as it were prisoner: but what? This was to cut off Dagons legs and arms, 1. Sam. 5.4. to strike his enimies on the hinder parts, & by lashing them with the whip to make them serue him for horses & thillers to bring his Coch whither pleased him. There folowe after this, lamentable & heauie things, but the Coch re­maining selfe-vpright, only discharging it self of many which had shoued themselues into it, & became vnwoorthy to abide in it. Such was amongst others that caitiue Saul, hauing em­brued himselfe with the blood of one of the principall pillars of this Coche, 1. Sam. 22.16. and it seemed that then, and after that, this Coche was ouerturned, or altogether staied. But God did speedily prouide for it, hauing raized a faithful Cocher re­presenting himselfe, I meane Dauid that great Prophet and king, who hauing conquered and afterward prepared Hie­rusalem, raised vp to honor, and so farre fauoured of God as to be called his Cittie, his House, his Rest, and hauing fi­nally prouided & disposed all the furniture of this Coche, re­paired as it were all a-new, hee left for successour the chiefe builder thereof, namely his sonne Salomon, who brought this excellent woorcke vnto an ende with such direction, wisedome, and magnificencie, that there was neuer seene among the Kinges of this world the like thing, beeing in this respect the figure of the true Salomon, King of peace, and Lorde and eternall sonne of Dauid. Loe these [Page 383] are the pictures of the in-side of this Coch of which the Spouse speaketh in this place, as being engrauen and carued in the in­side thereof.

6 And if a man will passe beyond the time of Salomon, as the holy Ghost intending prophetically to bring forth te­stimonies of the dilections of this bridegrome vntill his com­ming in person, yea euen vnto the end and consummation of the world, we shall find that the nearer the time and terme ap­pointed of God approcheth for the reall execution of his pro­mises, the more euidently did the ardent affection of this bridegrome shew it selfe towards his Ierusalem, how peruerse and vnthankefull so euer she shewed her selfe. But some man might think that this Coche was then at the least somewhat e­uil affected, when of 12. tribes 10. were cast out of this Coche vnder Roboam. But this is cleane contrarie. For as a family of 12. persons, whereof ten should be found traytors and such as had conspired the death of their mother, is neuer a whit endā ­maged by the casting of those ten rebellious and disloyal per­sons out of doores, but rather eased and purged of great filth: so did the Lord by throwing out of his Coche such caitifes and miscreaunts. And as for the remnaunt which remained in this Coche if the king againe take a viewe many times of the estate of his house, what hath followed thereof but which hap­peneth vnto barnes and garners, namely that the corne is the purer and cleaner the oftener it is winowed and sifted? It is true it might seeme that finally this Coche beeing most miserablie guided by them vnto whome this King had giuen the chardge thereof, was not onely ouer-turned but broken into a million of pieces, nay turned vtterly into dust and pouder, though it often resisted, and namely vnder Iosa­phat and Ezechias. But what? If wee consider well of all wee shall finde the cleane contrary. For so farre is it that they who seeme to haue hadde this aduauntage might vaunt them-selues of those victories, that contrariewise it is the King himselfe who ledde and conducted and sette him-selfe his enemies a worke, not to ouerthrowe [Page 384] and ruinate his Coche, but first to discharge it of that great number of villanous and prophane persons gotten into it, and afterwarde to vnharnish it: and thirdly because it had a long iourney to make, namely as farre as Babel ouer so many riuers and troublesome waies, and minding also as it were to vn­thawe his people waxen stiffe and benōmed with ouermuch ease they sate at, it pleased him to guide thē on foot euen into Chaldea, vsing the Chaldeans as his Sompters, to cary his ves­sel of gold and of siluer, which he deliuered them as it were in keeping. And as for his Coch, seeing it so villanouslie vsed and so il handled as it was, he would not onely haue it to be vnhar­nished as I said before, but also vnpinned, disioynted and pul­led asunder; but yet so that the peeces remained soūd & good, as indeed in his good time he set it together againe, & that by the appointment & ordinance of the Kings themselues other­wise his enemies and successors of them who had pulled it in peeces. If hereupon a man reply vnto mee the seruitude of the people of God, I confesse it, for they had wel deserued it: but I adde that during this verie captiuity, beholde the people how captiue and prisoner-like soeuer they were, gouernour of Ba­bylon in great authority in the person of Daniel, beholde the royal edictes for the worshipping of the God of Daniel, be­holde the tyrant himselfe brought to feede among the brute beastes, behold Babylon it selfe captiue, and the people of god restored & restablished with great priuileges, & restitution of their holy vessels. And what afterward? Is not this that King who beate downe the Kings of Syria and of AEgypt, though sometime he had giuen them an entrance euen into his house there to take them and entrap them?

7 And if we passe yet farther wee shal see that it was then, then I saie indeede, that this great King shewed his infinit di­lection and loue towardes his Ierusalem (that which went be­fore being nothing else but the pledges as it were of the fian­sailes) when he set vp this Coch of his in Ierusalem which with an incredible swiftnesse passed from East to West, and from North to South by the mighty and impetuous winde of his [Page 385] mouth, represented on the daie of Pentecost by two thinges most swift and light, and of most suddaine effect, namely by a mighty and violent rushing wind, and by fire in the similitude and likenesse of tounges. And this is indeede the time when both the mighty power and more then cordial affection of the King of this Coch trained indeed vpon the winges of the foure windes, appeared; hauing beaten downe that great mount of the Romane Monarchie, and blowing now to ruine and ouer­throw the beast moulded vpon this pattern and seated in the Temple of God vpon the very same seuen hils. For the decla­ring of which things in particular it is not one sermon, nay the life of many men one after another can serue.

8 Onely I wil saie that this second Coch not new in it selfe, but spiritual in asmuch as it was figured by the first beeing ex­ternall and grosse according vnto the time, beeing fallen after certaine ages into most wicked handes, and most wickedlie and vilely conducted, hath beene harnished againe in our time, and restored vnto his former estate, hauing trauersed, as stil it doth trauerse a great part of the world, with terrible iuts, but so guided by him which is in heauen and keepeth vp the wheeles thereof without forsaking them, that God bee than­ked therefore, the greatest & mightiest who endeuoured with al their force to staie the course of it, haue serued for litter, be­ing beaten downe and trampled vnder it: and if there haue beene anie who through the violence of such shogginges are leapt out of the Coch, it hath beene to flie vp on high, whither this Coch leadeth al it carieth, causing them to leaue only their case on earth, aswell to serue for a reproch and perpetuall re­morse of conscience vnto some, as to leaue vnto others an ex­ample of firme and inuincible constancie. And seeing that God hath bestowed this grace vpō vs, my brethren, yea conti­nued so long a time, as to haue set vp his Coch amongst vs also, & to haue receiued vs into it as it were out of all the countries of the woorld, let vs be heedefull to behaue our selues as it be­commeth vs, that we bee neuer cast out of it, and to pray vnto God with Dauid, Psal. 23.6. and 27 4. that we maie continue [Page 386] in it al the time of our life, and that hee wil there entertaine vs with his fauour, vntil that latter daie in which wee shal be car­ried vp on high, there to raigne with him eternally, 1. Thess. 4.17. Amen.

Almighty God, &c.

THAT which we haue already lear­ned as wel of the matter as of the building and adorning of the Coche Royall, ought to cause vs to acknow­ledge the excellency thereof. But yet we must confesse that that which is within is a great deale more faire, I meane first of al this King, and af­terward the Queene, the excellencie of whom is painted foorth vnto vs, namely that of the King by the mouth of the Queen, and that of the Queene by the mouth of the King, both of them good and certaine witnesses one vnto the other; a doctrine of all others especiall and necessary. For first seeing eternall life consisteth in the knowledge of the father in his sonne whom he hath giuen vs, Ioh. 17.3. & Satan ceaseth not to present vnto the world counterfeit Iesusses, Matth. 24.5. & so by consequent false Churches, there is nothing more neces­sarie then throughly to know and take marks of the true Iesus Christ, and his true spouse. Secondly there are not a few men who care neither for Iesus Christ nor the Church as they ought to care for and esteeme them, because they do not tho­roughly know of what valew the one and the other is: in such sort that such maner of people are easily enticed an other way by the vaine appearance of the world dazeling them some af­ter one sort, others after an other, 1. Cor. 7.31. besides that this King and this Queene considered with the eies of flesh seem so foule and euill fauoured, men are loth to come too near them, so farre are they from being willing to keepe themselues vnto them, Esay. 53.2.3. & 1. Cor. 4.9.13. And therefore it is not without cause that Psal. 45.14. it is said, that this beauty is with­in, [Page 388] which thing we are diligently and particularly to consider. Let vs therefore consider first the person which speaketh, then to whom she speaketh, and afterward how and whereof shee speaketh, to the end we may make our profit the better by it. For this was not written for one day, but that this voice should ring night & day in our eares, pearcing euen vnto the diuision of the soule and of the spirite: Heb. 4.12. It is therefore the spouse which speaketh and which ought to be heard of vs vnder pain of beeing reckoned & accounted among profane persons and publicanes, Math. 18.17 & Luke 10.16.

2 But because this authoritie of the true Church hath ser­ued Satans turne at all times, in transferring it vnto the false, we must therefore withall consider what this true spouse is, to take heede the better of her which boroweth her name. It is therefore she not which entiseth men vnto her selfe, as harlots doe, but inciteth them to contemplate her Bridegrome, yea and that crowned, as anon by Gods grace wee will handle.

3 She speaketh vnto the daughters of Syon, that is to say, vnto them whom God hath vouchsafed this fauour to send vnto thē the message of saluatiō, whether they receiue it as they ought, to become as it were members of this spouse who calleth thē, which is the assembly and mysticall bodie of the beleeuing: or whether they make themselues vnworthy of the grace which God offereth thē. This is signified vnto vs in the parable of the bāquet, Luk. 14.14. in which we must note that which is there said that all they who were inuited began with one accord to excuse themselues, though they tooke diuerse excuses, to shew vs that there is also aswell a false Catholique Church, that is to say a Church generall agreeing in that which is ill, though they be diuided in opinions, as there is one true and only Ca­tholike Church, hearkening vnto with one accord this only & true bridegrome. And this is the cause why I saide before that there are two sortes of daughters of Syon, so called because the terrestriall Ierusalem was the mother Cittie of the people of God. The one sort therefore were as it were the waiting gen­tle-women of this spouse, to enter in after her by order, and to­gether [Page 389] in companie vnto the marriadge banquet, as it is saide, Ps. 45.15. The other were in the church but not of the church, & being there as it were only to behold what was done there, or otherwise to doe their owne busines, of which sort I would to God we saw not so many of the like examples amongest vs.

4 Now to come vnto the third point, namely the better to vnderstand of whom, and how this spouse speaketh, we must especially waigh & consider her wordes. Come forth saith she. And how so? For if Syon be the habitation of the Church, why should a man come forth of it to behold the King who notwith­standing hath there chosen himselfe his habitation? Psal. 87.2. & 132.15. I answere that this serueth not but for a sharper con­demnation, to be corporally in Syon, if our affection be not there also, and that to haue our affection there is to goe forth of our selues, to say with the Apostle Gal. 2.20. I liue, howbeit no longer I, but Christ liueth in me.

5 Moreouer when as Ierusalem it selfe is for the most part polluted and defiled, & the king is in this respect driuen forth and chased thence, a man must go forth if he will contemplate him, as in deede this King went forth, and hath raunsomed and redeemed vs, being crucified without the terrestriall Ierusalē, where we must also go forth after him, as the Apostle warneth vs, Heb. 13.12. So this is then an other reason why we should goe forth, whereof the spouse in this place speaketh, and this pollution is shewed vs by many examples. Pilate was within Ierusalem as was also Herode, and yet so farre were they from knowing of Iesus Christ though he were before their eies to­gether with the iustice of his cause, that contrariwise the one condēned him against his own conscience, the other sent him away with ignominie. Yea the very troupes and companies who the day of his entrance cryed so loud, Hosanna, ceased not to cry the friday following, away with him▪ away with him, crucifie him. It is not therefore without cause, that it is saide vnto the daughters of Syon that they must come forth to contemplate this King crowned. And we haue at this day more neede then euer of this aduertisement, the same belonging properly vnto vs which [Page 390] was saide vnto this spouse her selfe Psal. 45.11. who now tea­cheth her daughters the same lesson, Forget thy people and thy fa­thers house, as we are also bidden to doe: Luk. 14.26. And in what state was Syon then when Babylon had planted her ban­ners in the very middest of Syon, as it hapned to the people, when Bethel was turned into Bethauen, that is to say, the house of God into the house of iniquitie, according vnto that which was foretold by Dauid Psal. 118.22. by Esay. 28. by Ierem. 14.14. by Ezechiel in his whole 13. Chapter, by Iesus Christ the master, Matth. 23.38. hauing driuen and that at two sundry times out of the house of his father those whom he calleth theeues, Luk. 19.46. together with the buiers & sellers, Ioh. 2.14. Math. 21.12. and who finally set fire in it & left not a stone vpon a stone Math. 24.2. Now who can say that this visible company was then the true Church and not rather directly opposed vnto it? And which therefore was not to be forsaken according vnto the commaundement of the Lord, Math. 15.14. To depart with the Eagles thither, where the dead body was, Luk. 17.37. Now that the like should come to passe in the christiā Church, and especially in that o [...] Rome, the Apostles haue most cleare­ly foretolde vs, namely saint Paul, Act. 20.30. 1. Tim. 4.2. & 2. Thess. 2.4. & S. Iohn in the Apocalyps. according vnto the exposition of the greeke and latine authors. Who can doubt therefore, but the same being come to passe in our time in the Weast and East Christendome as it is apparant vnto the eie vnto such as are not altogether blind, we ought to come forth out of that Sion polluted and trāsformed into Babylon, & fol­low the example of the Leuits vnder Ieroboam, 2. Chr. 11.13. and the saying of the Lorde, Mat. 15.14. & the practise of the Apostle, Act. 19.9. So haue we done in our time, & so do, & wil doe alwaies in such a case all the true children of God, with­drawing themselues from this West Babylon that they perish not with it, but know and contemplate this king crowned, to ioine themselues vnto him, leauing the creast of her which is seated vpon the seuen mountaines, vntill God in his time send her into the lake of fire and brimstome, Apoc. 20.10. In a word, be­cause [Page 391] it is a thing vnpossible to serue Iesus Christ and Baal, and there is no communion betweene light and darknesse, 2. Cor. 6.14. we must abandon & forsake the kingdome of darkenes if we will see vnto saluation this king of light.

6 Come foorth therefore saith this Queene vnto her daugh­ters. But what to doe? For it is an easie thing to goe, naie to leap out of one mischiefe into another. And wee see at this daie (alas a most miserable case) where many forsake supersti­tion to cast themselues headlong into impiety, and as it is said, Luk. 11.26. chaunge one diuel into seuen others worse then he was.

7 Behold therefore the reason why this Queene addeth, and contemplate the King Salomon. But we must know what it is to contemplate. It is not simplie to looke vpon a thing, as at the entrances of kings euery man getteth him vp into a windowe, or goeth out into the streete to see him passe by, and after that there is an end. But to contemplate is rather an action of the mind then of the eies, when to take the thorough viewe of a thing & perfectly to know it, a man looketh round about it & peereth to the very bottome: which is saide of S. Peter when he came vnto the Sepulcher, and leaned his bodie downe into it to see throughly whether the body of the Lorde were there or no, Luk. 24.12. Yea but will some man say, when these thinges were written, the king figured by Salomon was not yet visible, seing he had not yet put on him our flesh, & yet stil at this day, hauing withdrawen himselfe so far from vs shall not be seene vntill his latter comming. I confesse al this, & I say farther that euen so long as he was in this world truely visible and in sensi­ble and palpable flesh, yea after his resurrection, Luk. 24.39. so far is it notwithstanding, that this visible nature caused him to be knowen, that contrariwise to see him man as others, and so vile and contemptible without, was as it were a vaile ouer the eies of the beholders, hindering not only such as were carnal, as they who called him Nazaren, Ioh. 1.47. and Carpenter the sonne of a Carpenter, Mar. 6.3. and Herod who did nothing but mocke him, Luk. 23.11. but his disciples also to see and appre­hend [Page 392] either his maiesty, or that which we ought principally to seek after for our saluation, albeit his glory shined in his words and in his workes. And this is the cause why Iesus Christ aun­swered Philip, requesting him that he would shew him his fa­ther, Ioh. 14.9. that it was expedient that he should depart, Ioh. 16.7. It is therefore for the eies of the vnderstanding enlightened by the spirit of God to found the secrets of God, which are re­uealed to make this King contemplated and knowen. But our outward senses serue they to no purpose? I saie contrariwise (setting a part that which God can doe, and which he hath ex­traordinarilie done in some, when it seemed good vnto him to doe this miracle) that two outward senses of ours are thereun­to not onely profitable, but ordinarily altogether necessarie, to wit the hearing especiallie, and after that the eies: not that we see or heare this Ki [...]g in person, but because that by this meanes he informeth our vnderstanding to contemplate and to know him. For if hee bee knowen and conceiued by faith, and faith is bred in vs by the hearing of the word, by the which he manifesteth himselfe vnto vs, Rom 10.7 it followeth neces­sarily that it is in the word of this king that wee must seeke af­ter him and know him, who and what he is. And consequent­ly if faith be a vertue which hath his seat in the vnderstanding, being there created by the vertue of the holy Ghost, and after­ward maintained and encreased by the vse of the visible sacra­ments, in which the vnderstanding seeth and considereth that which is signified and presented vnto it▪ it followeth that this apprehension and consideration or contemplation be spiritual and not corporal, although the vnderstanding be informed by that which it heareth in the word and seeth in the sacraments. For if it were otherwise, what should the faith of the fathers be, who went before his comming in the flesh, who notwithstan­ding did so throughly contemplate him, that vnder other sacra­mentes they did eat the same meate, and drank the same drink with vs, being made partakers of this tru king Salomon, with­out whom there is neither faith nor eternall life, 1. Cor. 10.3.4. So did our father Abraham see him in the circumcision, which [Page 393] was vnto him a signe and seal of his iustification by faith, Rom. 4.11. because he embraced the word when hee was yet vncir­cumcised, Rom. 4.3.10. So did the holy fathers see him & em­brace him both in the promises hearde and receiued by faith, Heb. 11. and in the shadowes of the ceremonial Law, of which this true Salomon was the substance, Col. 2.17. So the blessed virgine Marie before she conceiued him essentially in her vir­ginal womb, conceiued him by the eare, receiuing by a true faith the word of the Angel, Luk. 1.38. as Elizabeth knew it by a Propheticall spirite, and praised her greatly for it, Luke. 1.45.

8 This doth not hinder notwithstanding but that they who liued in the time of his conuersation among mē, & whose eies of their vnderstanding the spirite did withall enlighten, Ephe. 1.18. and opened the eares of their hart, Heb. 16.14. were not aided and holpen to beleeue at the beginning, and after­ward confirmed in that which they alreadie beleeued, by that which they saw, heard, & touched with the hand, as we see the same in Simeon, Luk. 2.28. in Anna the Prophetesse, Luk. 2.38. in the Samaritanes of Sicher, Ioh. 4 42. and in the Apostles, Mat. 13.16. Ioh. 1.14. and 2.22. and 1. Ioh. 1.1. yet that which causeth faith to 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 [Page 394] 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 [Page 395] 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 [Page 396] 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. [Page 397] 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. [Page 398] 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 [Page 399] 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 him all power and all empire, yea ouer euery tem­porall estate of this worlde, sitting in the middest of Magistrates Psal. 182. losing and girding the collar and girdle of Princes, Iob. 12.18. As hee also demaundeth them an account of their gouernement, Psal. 58.1. But here is mention made of a kingdome which is not like vnto them of this world, as the king hath himselfe de­clared it, Ioh. 18.36. the one concerneth all men, the greatest part whereof shall perish by their owne fault, Math. 7.13. the other concerneth them who are especially called the house of God, although there bee more which are called then chosen, Math. 20.16. In the one the question is of the gouernement heere belowe which passeth no farther, in the other the case [Page 400] is of the gouernement of the conscience, reaching farther thē this life. The one is temporall, the other is eternall: the one is sensuall, the other is spirituall: and if there be any thing visiblie and corporally administred, it is to lead vs farther and beyond this worlde: the one is administred of God by the Magistrates whom he appointeth with power & authoritie to make lawes and politicke statutes according vnto that naturall equitie which he giueth them: in the other which concerneth the do­minion ouer soules, this authoritie is more high then that it may bee communicated vnto Angels themselues. This King therefore hath alwaies beene, is, and shalbe hee, who bindeth the soules and consciences, hauing reserued this onely right vnto himselfe: in so much that if an Angel from heauen should say, I wil haue this to be law to bind the conscience, we ought to haue him in execration, as attributing vnto himselfe the po­wer of God alone, seeking to raigne ouer his sonne our medi­ator, Gal. 1.8.

14 And in this point is it also that the difference of these two kingdoms consisteth. For as for the affaires of this world, whereas al may be vnderstood & gouerned by this light of na­turall vnderstāding & wisedome it hath pleased God to leaue vnto mē, according as it pleaseth him of his bounty to dispēse it, they may ordaine lawes & statutes either to command or to forbid, & impose temporall paines on the transgressors of thē: but so, that they must one day yeeld an account vnto the king of kings. But as touching this spiritual regiment, the officers of this king haue no other power nor autority, but to declare and publish the ordinances which hee hath made, adioyning vnto them the promises and threats such as he hath deliuered vnto them and left in writing, with the execution, either of absolu­tion towardes the repentaunt, or of condemnation towardes the incorrigible rebels: but, in the name of this king according vnto the tenour of the commission hee deliuered them, vnder paine of Nullity, Mat. 28.18. and all after a spirituall kinde of proceeding, exhorting and reprouing by the woord, and bin­ding and loosing by the same and no otherwise. And as tou­ching [Page 401] christian magistrates they beeing also commaunded to doe homage vnto this king, Psa. 2.12. they are also officers truly of this spirituall kingdome, yea principall ones, but not to ap­proch vnto the aultar, as that proueth which happened to Vz­ziah otherwise a good king and zealous, 2. Chron. 26.16. but to arme with their authority the spiritual ordinances of this king, as did Dauid, Salomon, and their good successours, and to re­presse in due sort such as not willing to order themselues vnto this king, & despising his spiritual officers, seeke to ouerthrow the true seruice of the Lord, Deut. 13. As we shal find that nei­ther any true Prophet vsurped this autority, but alwaies vsed this true preface, So hath the Lord saide. And when some would haue lifted vp Iohn Baptist vnto this degree, he answered con­trariwise and said, I am not woorthy to vnloose the shoes of his feete, Ioh. 1.27. & Moses contented himselfe to be a faithfull seruaunt in Gods house, Hebre. 3.6. hauing made all thinges according vnto the modell which was shewen him in the mount, Heb. 8.3. and hauing expressely forbidden to ad or to diminish ought from that which God had ordained by him, Deut. 4.2. & 12.32. In a word this is a thing neuer yet heard that the Prophets added any thing vnto the commandements of God, or made any lawe to binde the conscience. Contrariwise the lord spea­king by the mouth of Esay expressely condemneth euery Do­ctrine inuented by men, Esay. 1.12. and 29.13. which Iesus christ calleth Pharisaical leauen, of which he willeth vs to take heede, Mat. 16.11. And if this haue place in that which con­cerneth the will of this King touching that which he wil haue vs doe in this life to conforme our selues vnto his will, aswell towardes him, as towards our neighbors, what shall wee saie touching the doctrine of the Gospell, that is to saie, touch­ing that which wee ought to beleeue of God vnto saluation, as it is spoken, Luk. 1.77. Act. 20.17. What blasphemy is this then to belie the sonne of God, witnessing that he hath decla­red vnto his Apostles as vnto his friends whatsoeuer he recei­ued frō God his father? And what shal we say of the Apostles? That they added, changed, or clipped anything frō the tenor [Page 402] of their commission, bearing these words, goe, teach thē to keepe all those things which I haue commaunded you? Shall wee say al­so that touching the substance of the ecclesiasticall discipline and substantiall exercise of the holy ministery, by the which the sonne of God will haue his house to be gouerned vntill his latter comming, that the holie Ghost taught not the Apostles al, or that they did not acquit thēselues faithfully of al, without omitting of any thing? At the least let vs beleeue S. Paul, 1. Cor. 11.23. though it bee there especially spoken of the admini­stration of the holy Supper, & Coloss. 2.16. & the verses folow­ing in which is contained whatsoeuer may be said of this mat­ter. Let vs beleeue Saint Peter also aduertising the pastours expresly (vnto the companie of whom hee ioyneth himselfe not as a prelate, but as a companion, in the same ministery) to feede euerie one his flocke, not as hauing a lordship ouer the Lordes he­ritage, but that they be ensamples to the flocke, 1. Pet. 5.1. Where­unto S. Paul agreeing, 1. Cor. 7.35. protesteth that he wil not ty and intangle any man. And thus you see what this name of king importeth in this place, ioyned also with the name of Sa­lomon, which signifieth as much as peaceable, & is meant of the exercise of this kingdome in regard of this spouse which is his Church, ouer which himselfe alone hath power, quicke­ning, iustifieng and sauing it, as it is hee also alone vnto whom she yeeldeth al obedience in that which concerneth this spiri­tuall kingdome. It remaineth we consider whether this king be takē for such a one as he is among thē, from whom we haue separated our selues. Alas nothing lesse. For he is no otherwise called King among them, then he was of those who whipped him in Pilates iudgement-hal: not that I wil say that an infinit nūber of poor people who wander without a shepheard haue the same meaning which they had, but because that in effect it commeth al to one end. And to proue that this is so, let vs see whether they leaue vnto this king one sole point of his roialty and regality, which is not violated by their doctrine. First they say they haue a King Lieutenaunt Catholique and vniuersall. Aske thē who this is, & they wil answere you, he which sitteth [Page 403] in the See of Rome. If you aske on what right: they aleage that for his right possessorie, there are so & so many ages that they haue been in this possessiō: as for their right petitorie, it is that same which was granted by the Lord vnto S. Peter. Now if we would but debate these allegations, it were an easie matter to shew that there was neuer such impudēcie ether seen or heard to propose such thinges. But though we presupposed all this, that is to say, that darkenes were light, I demaund of thē whe­ther a lieuetenant of a king hath more authoritie then he who sent him to keepe his place: & if he haue not or cannot haue, I demand, whether shrowding him-selfe in this lieutenauntship with all manner violence and vnlawful practise, and being so desperate & presumptuous that there is no manner falsifiyng of the will of his king which he cōmitteth not openly, he may bee tolerated as lieutenaunt of the king, or whether he ought not to be charged of high treasō against his head. Now, that he of whō we speake is such a one, it appeareth first by this that it shall neuer be found that the degree Episcopall is of the lawe diuine, but of the law positiue, as we terme it, besides that a mā may point out the beginning of it, so far is it that Iesus Christ or his Apostles set vp an Episcopalitie vniuersall. And heereof I call him whom they call the chiefe of the foure Doctors, for a formall witnes after the holy scripture. Secondly if wee will decide this matter by the auncient Canons which meant to bridle this degree Episcopall, wee shall finde (I speake it be­fore God and men) that there is neither Pope, nor any con­uenticle or degree of that hieraticall cleargy, which is not ex­communicated and degraded by their owne Canons. But let vs come vnto that which is done. Can any one denie me this, that this lieutenant attributeth vnto himselfe this authority to bee iudged of no man, though hee shoulde carry whole cart-loades of soules vnto hel? If this bee denied, shall not a man finde it in the verie wordes of their decrees? But you who say you haue succeeded Saint Peter in his Lieuetenaunt­ship, ought you to be ignorant that hee was reprehended and reprooued by Saint Paul in Antioch, and that publikely [Page 404] in a matter concerning his Apostolique charge? Yea saith S. Paul, Gal. 2.11. Because he was to be reprehended, and that he wal­ked not with an vpright foote? Haue you also forgotten, or do you dissemble that which the same S. Peter warneth the Pastours not to beare rule ouer their flockes, because they appertaine vnto the master and not vnto the seruants whose charge is limited? Passe we farder. Truly he whose lieutenant this mā saith he is, hath without reply to the contrarie all power both in heauen and in earth & that by good right. For he cannot erre, neither in asmuch as he is God, nor in asmuch as he is man altogether perfit. And who can challenge vnto himselfe this perfit know­ledge and vprightnes, but he must make himselfe equall with God? But passe we yet farder. These two points are most nota­ble and cleare & certaine, namely, that the lawe moral, which is nothing but a refreshing and renewing of the lawe natural, which sinne coulde not vtterly destroy out of the hart of man, Rom. 2.14. and likewise the new couenaunt ratified in and by our Lorde Iesus Christ, ought to bee kept inuiolable vnto the end & consummation of the world. How then would this king establish a lieuetenant in the world vtterly to abolish both the one and the other? But because this matter requireth a more ample discourse, wee will refer the surplussage vntill the next weeke.

16 Be wee therefore heedefull, my brethren, to haue al­waies this voice of the true Church in our eares, Come forth ye daughters of Syon, and contemplate this king Salomon, and let vs con­sider that we are not here to rest our selues vpon these base and corruptible thinges, but to this end, that acknowledging this King, we consecrate both soule and body vnto his seruice, and tend wholy vnto this end, praising him for that great grace hee hath vouchsafed vs to driue vs out of this thicke and palpable darkenes to behold him in his holy word: and let vs make this grace of his auaileable vnto vs to his honor and glorie, waiting for the nearer and clearer sight of him in that heauenly king­dome, which he hath prepared for vs before the foundation of the world. So be it.

WEE stoode the last thursday vpon this point, namely whether hee, who some ages since, calleth himselfe supreme head of the vniuersal Church, as Lieu­tenant of that king of whom mention is heere made, bee not rather guilty of high treason against his diuine maie­stie, though we should graunt him his Liuetenant-ship hee pretendeth to haue, and that because hee hath deserued to be vtterly degraded, seeing it cannot be that this souerain king euer gaue any man autority to falsifie in any sort that which he ordained to be stable & perpetual vnto the [Page 406] end and consummation of the world: and this is it which wee are now againe to proue and handle. I say therefore that there are three waies of falsifying an instrument, namely by adding, by clipping away, or by chaunging, in such sort that the instru­ment of the truth, whereof the question is, receiueth thereby an alteration. Let vs then see now whether al these sorts of fal­sification haue not beene and yet are committed by him of whom we spake, and let vs beginne with the Law moral. The first commaundement forbiddeth vs to haue any other God then the only soueraine father, sonne, and holy Ghost. Nowe what is it to haue any other thing for a mans God, but to attri­bute vnto it that which is properly belonging vnto this onely God, whether a man conceiue this opinion within himselfe, which is inward Idolatry, or whether a man yeelde it any out­ward seruice appertaining vnto God alone, which is outward Idolatry, both these two being abominable before God? Now then is not this to make of a creature, naie of a demi-creature a God, to perswade a mans selfe that it heareth and vnderstan­deth the woords and thoughts of men, absent, from as farre as that which is aboue the highest heauens is remoued from the earth, and which is more, speaking and thinking in one instant in an hundred thousand diuers places? This property I say, of being euery where, and of knowing the thoughts, is it not pro­perly belonging vnto the diuine essence alone? Their reply is that this were indeede to make gods of creatures, if they saide that these creatures did heare and vnderstand of themselues that which is said and done in an instant in their absence, in so manie diuerse places, and by so manie diuerse persons: but that this is giuen by Reuelation vnto the Sainctes which are dead: as wee see how Elizeus by Reuelation of Propheticall spirite, knewe and sawe and hearde in his absence, what his seruant Gehezi said and did with Naaman the Syrian, 2. King. 5.26. And it seemeth that the like may be said of Saint Peter in that which he discouered of Ananias & Saphira, Act. 5.4. And thereupon they saie, that if God vouchsafed his seruantes this grace, remaining yet here below in the infirmity of their flesh, [Page 407] howe should hee not bestowe much greater vpon them now when they are with him in glorie? And thus you see how the peoples eies be at this daie bleared, being not able to consider that this whole reply is grounded vpon an imaginary & fanta­stical presupposal. For as touching the meanes it pleaseth God to vse heere below for the edification and preseruation of his Church, his word assureth it vs not only in general but also in special by the whole course of the sacred historie: namely that it pleaseth him to vse the ministery of men as an ordinarie meanes and of Angels themselues by visions and commissions extraordinarie. And therefore it pleased him during the ABC of the law, as the Apostle speaketh vnto the Galathians, Gal. 4. to reueale vnto his seruants not only that which was said and done heere & there, but also things to come so far as he would vse them in their charge & vocation: but not that he euer gaue thē simply to know or vnderstand either thoughts or al things present done & said in their absence, but only thē & so far as he would imploy thē. And so it is that that excellent prophet Eli­zeus speaketh, 2. Ki. 4.29. which thing we see to haue hapned vnto Nathan who was constrained, for going too far, to vnsay that which he had said, 2. Sam. 7.3.5. And when Elias thought that al was lost in Israel, did hee not shewe that God reuealed him not al things? 1. King. 19.10.18. But if we speak of the hea­uenly gouernment, in what place of Scripture, by what exam­ple of sacred history, shall we finde this imaginarie commerce & dealing of the liuing, with the spirits of the saintes departed this worlde, hauing finished their course? For as touching the blessed Angels, we are taught that their charge hath bin and so continueth still, to bee sent and employed for those effectes and purposes it pleaseth God: but it followeth not therefore that they heare or know al things, neither shal wee euer find either commandement to call vpon them, or any example in the Scripture that euer they were called vpō by any seruant of God, no not when they appeared vnto him. But we shall well find that it is not so lately that the Inuocatiō of angels was repre­hended by the Apostle expresly, Col. 2.18. Moreouer let vs see [Page 408] what is the originall of this Inuocation of the Saintes departed, so il grounded. The ground therefore of it in a word is double, to wit, their Merits, & their Intercession. Of their Intercession we wil afterwardes speake by it selfe. As for their Merits, whence are they drawn? Not from the holy scriptures which oppose them directly vnto Grace, Rom. 4.1. But though a man should grant them this, and that there had bin in those personages a perfect obseruation of the Lawe without any defect, those who merit are they not sufficiently satisfied and contented with the pay­ment they haue receiued, to witte, with eternal life, according vnto the tenour of the legal couenaunt, doe all these thinges and thou shalt liue? Whence cometh thē the rest of the merits which they cal the treasure of the Church, and of which they make eue­rie daie so great a merchandize and yet it is not exhausted and spent? And if the Saintes, as they cal them, haue hadde so manie and such plentie of merites that there is an infinite surplussage of them, what neede hadde they of those of Iesus Christ? Besides this vnto whom haue they giuen that charge of distributing of them? Where and when and who passed the couenants of this bargaines? Besides all this if it be true which is taught in the schooles, as it is most true that the merite of our Lord Iesus Christ, which we onely approue, draweth his infinit vertue from the diuinity in which his humanitie is personally subsisting, how can this same vertue be attributed to those me­rites of Saintes, though they rebate neuer so much from them, without attributing vnto them also some diuine nature? And what is it else but to adore the creatures to attribute vnto them an heauenly and diuine vertue and power? As the power to preserue the soule or the body, to sanctifie the spirite, nay to do forth sinnes which the Iewes being more blind a greate deale, knewe to say that it appertained vnto God alone, Luk. 5.21. What shall we then say of their holy water, spetle, holy waxe, holy bread, & of their Agnus Dei, & other their trashe? Finally who will excuse the adoration of the Chrisme or holy oile so many times and so expressely reiterated in their Ceremonies? Who wil not maruel at their blasphemy, that kneeling down [Page 409] on their knees before a crosse of woodde or other such matter, they salute it and call it their onely hope? Neither will any glose serue here, that this is not saide vnto the crosse, but vnto Iesus Christ who is represented crucified there. For the cleane con­trary appeareth by their owne words, which are these, O Crosse all haile, our onely hope in this time of the passion, the gibbet on which was hanged in flesh the Creator of flesh. And what more? Can the blessed virgine Mary be called Queene of heauen, without par­ting this kingdome? Our Lady, without matching a compa­nion with the onely Lord? Our life, our hope, our sweetenes, without placing her manifestly in the throne of the godhead? But (ô most horrible blasphemie that euer was spewed forth!) can a man request her, without degrading of Iesus Christ, that in re­spect of the person of the father, shee pray: but in respect of Iesus Christ his sonne, that she commaund him of her motherly po­wer and authoritie? And yet notwithstanding this is not onely saide, but song and howled forth in their temples: and who so findeth fault with this, he is an hereticke. I conclude therefore, that ther are in this church so many false gods as there be cre­atures called vpō & serued with a religious adoratiō, that is to say concerning directly the conscience, and the diuine seruice dewe to one onely God the father, sonne, and holy ghost: and as many as there be temples and altars consecrated and dedi­cated vnto creatures: and how then can that Church bee the true and onely vniuersall Church?

2 This first commandement which is the ground & foun­dation of al the rest being ouerthrowen, what may a man con­clude of the rest? As for the second, containing two principall points, namely an expresse forbidding to make any likenes of any creature high, middle, or low in the cause of religion, or to do any reuerēce to thē, I will not say of this cōmandemēt as of the other. For they haue gone a great deale farther in this then in the first, which albeit in effect they haue violated and bro­ken, yet haue they left him written as hee was by the hande of God. But as for this second, seeing that if he remained there, painted Images and Statues must fall to ground, they haue so [Page 410] intangled it with the first, that they haue finally eclipsed it al­together: a most intolerable presumption, and inexcusably ex­ecrable, seeing that the Lord who engraued it as it were with his owne hande and without the ministerie of man, declareth that not one sole little letter of the law may not be blotted out Math. 5.18. So then already this fault, I meane this eclipsing of this commandement by those of whom we speake is with­out all excuse. But how on the other side may the transgressi­on thereof bee excused, when in their churches, chappels, streetes, great places, in citties and in fields there are found so many nests of statues and all sortes of Images? We know well their goodly replies, which yet are such as vanish away like smoke at the least word of this commādement. The true sense thereof besides that it is most cleare in it self, whēce may it be better gathered then by that which hath beene generally ob­serued in the christian Church for moe then three hundred yeares together? Images, say they, are the bookes of the common people. And what can such dumb doctors teach, set vp and esta­blished against the expresse commaundement of God, who hath not onely forbidden to adore and worship them, but to make them, I meane to haue them vsed in the matter of religi­on? And experience hath finally shewed why the Lord distin­guished this commaundement into two principall heades, to wit, first forbidding to make them, and after that to worshippe them. And indeede since the first entering of Images into the Church, men haue for a long time confessed that there was no honour due vnto them, but when Idolatrie was once entered, then they said that this honour was not done vnto the statua or Image, but vnto him which was represented by the Image. A most false excuse. For if it were so, why shoulde a man vse more deuotion to one Image of the same saint, then vnto an other? And if this were the meaning of these worshippers of Images, as they say it is, what other thing is this thē to answer, that a man playeth not the Idolater with the Image, but with him whom the Image doth represent? I speak in respect of the Images of he & shee saints as they call thē. For who will dare [Page 411] to say (but he shalbe conuicted by the whole scriptures) that if the virgine Mary, or the Apostles, & by consequent other true Saintes were aliue at this daie on earth, that they coulde suffer that mē should kneele vnto thē? That they should offer vp can­dels vnto thē, that they should present incense before thē, that they should preach of their merits? Their whole doctrine and their whole life being clear contrary vnto it. I let passe to speak of their setting out of these goodly statues & pictures of their our Ladies as they call them, clad in their sommer and winter garmentes, of their virgins attired like shameles strompets, of horses, asses, dogs and swine which charge their altars among their saintes, of their tapers and lampes burning before their blind statues, and other such meere and inexcuseable Idola­tries, all which notwithstanding is couered with the goodlie name of deuotion. Alas ô Lord how long?

3 As for the third commandement an oth beeing the true fealty and homage which the conscience oweth vnto God his onely Lorde, not onely as present, and knowing the thinges which are most secret & hid, but also as iudge and reuenger of al falshood, the great & only liuing God being as it were set & placed in his throne to be made iudge of the truth vnknowne vnto men: can it bee denied but there are so many felonies, so many idolatries, so many degradations of the true and one­ly diuinity, as there be othes made by the creatures, high, mid­dle, low, or by other fancies which men do forge & deuise? For to sweare is not only to take vnto vs a witnes in generall, as a man maie doe vnto the verie insensible creatures, Deut. 3.1. & Esaie. 1.2. but it is to take him whome wee sweare by to bee a witnes of our conscience, which thing appertaineth vnto god alone.

4 As for the fourth commandement, euerie christian ought to know that so farre as it was ceremoniall it hath an end, not that in lieu of the seauenth daie called the Sabbat, we shoulde Iudaize the Sundaie (for this were not to impose an end vnto the figures, by the reall comming of the truth Coloss. 2.16. but onely to chaunge the daie) but to the ende that according [Page 412] vnto the ordinance of the Apostle which maie be gathered e­uidently, 1. Cor. 16.2. and Apoc. 1. as the memorie of the crea­tion of the world in six daies was celebrated in the sanctifica­tion of the seuenth daie (& that notwithstāding in the deliue­rance of AEgypt, the order of the monthes and the beginning of the year were chaunged) so by the newe creation of the se­cond world, which the Prophets cal a new heauen and a new earth, Esai. 61.17. and 66.22. appearing by the resurrection of the Lord, the true light of this new world ought to be renew­ed and celebrated the daie which wee call the Sundaie, that is to saie, the daie of the Lord, after a speciall fashion, and such a one as distinguisheth this daie from other in respect of the principall vse: as in the time of the Apostles themselues this daie was celebrated by a more speciall assemblie of the faith­ful. But that the Christians should otherwise abstain from their woorke without it were for that time which was requisite for their assemblie: this was neuer commanded nor obserued, vn­til that Christian Emperours made an ordinance for it: indeed most commendable, to the end we should not bee otherwise distracted: to giue our selues ouer the more to all holie things. But what? Al this is now become with them a verie Iudaisme, in such sort that to open a shop window, or to giue one blowe with the hammer, is such a sinne, as should raise an whole city in a commotion: but not to game, to go to the tauerne, to plaie the whoremaster. For this is now growen into a custome. And as if the exercise of a Christian were to doe nothing, vnder a coulour of deuotion, they could not content themselues with two and fiftie sundaies, but they must haue so manie holidaies added, that almost the third part of the yeare is passed awaie in such idle festiual daies. And though wee graunt them al this time, to sanctifie the name of God, bee it on the sundaie or on other holydaies, or to celebrate the memorie of great and ho­lie personages (not to speake anie thing of a great part of them which are in their calenders) what is it else with them but to blaspheme and to commit Idolatry, as all their diuine seruice is notably patched vp and clouted therewith?

[Page 413]5 As for the commaundement of honoring of father and mother, vnder the name of whom is comprised al lawful supe­riority: dare they deny that the pharisaical traditions, by which the Lord declareth that this commaundement was so shame­lesly brokē, is not the fetch they haue vsed to snare within their net Duchies, Earledomes, & other Lordships? The foundation of their great towrs & steeples, the pretence of the destruction of families by milliōs? If a man wil not seek far after Antiquity, at least let the Gratis of these last commers, who attribute vnto themselues the name of Iesus, common vnto al tru Christians, open the eies of such as are blindest, who haue gotten by their seruiceable gratuities more goods and reuenues, then a good part of al the hospitals in France haue. And what shal we say of their exemptions from ordinary iustice, of the superiority vsur­ped by Bishops, Abbottes, Priors, Curates ouer the Iustice of kings, & especially by that goodly vniuersal Bishop ouer Em­perors, Kings, & Princes, so far is it that he paieth tribute vnto whō tribute is due, according vnto the example of Iesus Christ himselfe, & of him, whose successor notwithstanding he saith he is, not shaming to cal a good part of Italy and the Capitall Citty of the Romane Empire the patrimony of him who testi­fieth of himselfe that he had neither gold nor siluer, Act. 3.6.

6 Now if we speak of the sixth cōmandemēt touching mur­ders, how can it be more euidently transgressed thē by their li­berties & priuileges of granting mercy to the greatest Crimi­nals, & that horrible abuse of Clergy? Moreouer let a man but consider the taxes of the Chancery of Rome, he shall finde at how many thousand ducats the murther of father & mother is taxed. Demaund the reason of all this: & it is that, which they taught thē who constrained Pilat to crucifie this King of whō we speake (as they yet at this daie persuade Kings and Poten­tates to crucifie him in his poore members) namely this, Nobis non licet interficere quenquam, that is to saie, It is not lawful for vs to put any man to death. And indeed I confesse that neither ciuil nor criminal iustice pertaineth vnto them, beeing as it is distinguished from the ministery of the word, Lu. 12.14. & 22.25. [Page 414] and Iohn. 8.10. and 2. Timot. 2.4.

7 As for the seuenth cōmandement concerning the obser­uatiō of holy mariage I wil not stay in this horrible filthy stēch which neither the sunne can abide to see, nor the darkenes of the night couer, nor the earth beare and endure, al of these de­maunding vengeance at Gods hands who shall heare them in his time. But they will replie against mee that their do­ctrine doth not approoue this. But who knoweth not, who seeth not, who acknowledgeth not, who feeleth not all that stinking filthinesse, the like whereof neither was, nor e­uer coulde bee in the worlde, which entered in floodwise into the Church by the gate of that goodly vowe of single life, cal­led not without cause by the Apostle a doctrine of diuels, 1. Tim. 4.2. I knowe well their replies. But ô heauen, ô earth, ô hundred thousand millions of rapes, fornications, adulteries, incests, ouerthrowinges of Gods and mans lawe, testified be­fore God and men, and demaunding vengeance of such despe­rate & so long a time cōtinued enormities. But farther though all this were nothing, what is this abhomination so shameles­ly practised in our time of dispensing with the marriage of Vncles and Nieces in degree of consanguinitie? A thing not onely condemned by Gods lawe in the case it selfe of affinitie onely, Leuit. 18.14. but detested so expresly by the poore Pay­nims themselues, who haue blushed at such a case as the Ro­man histories cā witnes. And yet for al this, when it so pleaseth them, mariage is forbidden vnto the seuenth degree of such as be collaterall. Alas ô Lord how long?

8 As for the commaundement which concerneth theftes, it were wonder a man woulde say it might bee maintained by them, who liue not but by sacrilege, to wit, with the goods be­longing vnto the poore, of which they make themselues the receiuers without yeelding any account.

9 I say the like of the last commaundement saue one, spea­king of false witnes, being in no point more damnably viola­ted then in the ouerthrowing of the witnessings and testimo­nies of the Prophets and Apostles irreproueable witnesses. Fi­nally [Page 415] the last commaundement passing euen vnto the roote of the euill which is in vs, and without the which the Apostle witnesseth that he had neuer known in deed what sin meant, Rom. 7.7. is it not asmuch or more openly violated then a­ny of the rest by their doctrin, whē they teach that neither the vnderstanding nor the wil of man are wholy and entierly sub­iected vnto sin and death by original sin: but that there still re­maineth a certain disposition and inclination vnto that which is true and good: whence they drawe their merites of congruity & preparation? Afterwards when they teach that by the very a­ction of baptisme, yea by the vertue of the water, original sin is (if not altogether) yet in part so done away, that the child of a Turke or Iew being baptized & dying before the age of dis­cretion goeth into paradise, and as for those who come vnto age, that that corruption which resteth in them is not sinne, but onely a litle sparke of fire vnder the hote ashes to exercise vs.

10 As for the other kinde of the lawe concerning the out­ward diuine seruice, the spirite of errour hath done the cleane contrary, tending notwithstanding vnto the same end. For ha­uing abolished the Lawe morall which should notwithstan­ding be perpetual, he hath cleane contrarie found the meanes to establish the Lawe ceremonial, knowing that Iesus Christ had imposed an end vnto it: and this dessein of his hath he ex­ecuted by a marueilous sleight, which hath deceaued those of the better sort. For if he would haue persuaded them that hee woulde set Iudaisme vp againe, or retained Paganisme, men would haue openly withstood him. And therfore he obiected that the great simplicity of the outwarde seruice of God both in the ministerie of the word & in the administration of the sa­cramentes would breede a contempt, and therefore it would bee good to haue some petite matters beside, not that this should be of the substance of the doctrin or of the sacraments, but to make the thinges more commendable, and men more attentiue and deuout. This being once thought to be good by an efficacie of errour, hee added, that vsing withal some cere­monies [Page 416] of the Lawe not to Iudaize but to turne them vnto a a good vse, & doing the same soberly in certaine points like o­thers without superstition or Idolatry, would be a meane to winne the Iewes and the Idolaters the easier vnto the true religion. Thence came holy-Water, square-Caps, Surplisses, hoodes, bald crownes, chaunting of prick-song, altars, distin­ction of daies and of meates, with the rest of the furniture of al that goodlie ceremonial seruice, as if God had imposed an end vnto the legall ceremonies, of which himselfe was the author, to giue authority, not vnto the Apostles (who neuer ordained, nor practised such thinges, naie contrariwise established and recommended the true and pure simplicity aswel of doctrine as of ecclesiastical gouernement) but vnto them who shoulde come after them, to cut and clip off al at their pleasure. If anie man will denie this, the sight thereof discouereth the fact, if wee conferre their inuentions with Moses and with pro­fane histories. True it is that touching this point they want no allegations of certaine bookes forged at pleasure, but so doltishlie written, that a man need go no farther for proofe of such forgeries. And thus you see how the spirit of error by a iust iudgement of God hath serued his turne with the holie Lawe of God, for the destruction of men, and al vnder the sha­dow of establishing of it and teaching the right vse thereof: a thing most miraculous and wonderfull, how men could be­come so brutish as not to suffer a man to touch their sore, so far are they from seeking after or desiring to finde or receiue a re­medy.

12 But touching the law morall the abuse there of appea­reth most straunge in this, that there is no one speciall com­mandement, which hath not beene more openly ouerturned in Christendome then euer it happened in the synagogue of the Iewes, as the reprehension which the lawe-giuer himselfe maketh, doth witnes of them from point to point in saint Ma­thew chap. 5.6.7. But the fault is yet more daungerous in that, that the vse and scope there of is turned vpside downe. Which thing hath beene so much handled by saint Paul, especially in [Page 417] the epistle to the Romans and to the Galathians, that it cannot be but an inexcusable reproch vnto them who call themselues Christians to dispute of this point any more. In summe, the law sheweth vs, will we or nil we, what we owe vnto God and neighbour, and that no man neither dischargeth, nor is able to discharge his debt in this behalfe, being vtterly vndone and made vnpayable by the naturall corruption of mankinde, which thing notwithstanding neither exempteth him out of debt, nor from the penalty adioyned vnto the contract, which is euerlasting death. For to thinke that God renounceth his debt without entire paiment made, is to transforme God into man. This is then an inexcusable follie to seeke after the salua­tion of the soule by the obligation of death, that is to say in the lawe morall, which argueth our condemnation, and which can vse no other language vnto vs then his tenor importeth. And yet notwithstanding this is the foundation of the hope giuen of finding in a mans owne merits, or those of an other, (whereof a man may furnishe himselfe for ready money vnto the distributer) that which is found, as we will anon declare, in Iesus Christ alone, hauing satisfied for vs, in carying our sinnes vp­on the tree, 1. Pet. 2.24. and accomplished al righteousnes for vs, Mat. 3.15. Gal. 3.13. and 4.4. and yet notwithstanding behold the matter, behold the end and whole substance of the Church of Romes diuinity at this day touching our saluation.

13 It remaineth to declare the falsification committed in the other part of the word of God, which is our soueraign hap­pinesse, I mean the couenant of saluation in Iesus Christ alone, promised vnto the Fathers, and finally sent into the worlde, namely into Iudea in proper person, and after vnto all nations by the ministery of the Apostles and others sent hither and thither by them, which is that which we call the Gospell, Tit. 1.2.3. that is to say, the good & true healthfull newes. But we will differ this point vnto an other time, thāking in the meane time our good God and Father, that it hath pleased him of his singular mercy and grace, to haue opened our eies to knowe and detest such abuses, desiring him to giue vs farther [Page 418] grace so to vse his truth, that we witnesse by our good life and conuersation, that his spirit hath not onely wrought in our vn­derstanding, but also formed our affections vnto his obedi­ence, that wee bee not the more inexcusable before him, the more graces and blessings we haue receiued. Amen. And be­cause we haue beene hitherunto so vnthankefull for so great a benefite, let vs demaunde of him fauor & mercy with heart & with mouth as foloweth.

Almighty God, &c.

[Page 419] 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. [Page 420] 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 declaratiō 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 [Page 421] 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 exāple.

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 becōmeth 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 sati [...]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, [Page 422] 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, 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 [Page 423] 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 [Page 424] 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 [Page 425] 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 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 [Page 426] 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 [Page 427] 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 [Page 428] 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. 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 participatiō 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 whē such as are yet liuing demaūd & 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 [Page 429] 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 [Page 230] 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 b [...]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, [Page 431] 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 cōpany, 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 Salomon proceedeth frō his spouse, but from the eternal father, as also by a correspon­dence the coronation of the terrestriall Salomon celebrated by those of Ierusalem, proceeded not of them of the City but from the ordinance and commandement of Dauid, which the city accepted of. But it may be together with this, that the ho­ly ghost speaking by the mouth of the spouse to the disloyal of Ierusalem in particular, would in this place vpbraid them the same with which S. Peter did, Act. 2.23.24. & 3.13.14. & Saint Stephen, Act. 7.52. conformably vnto that which was fore­tolde, Zach. 12.10. and Mat. 26.64. as if shee said. Beholde in­deede the true king of peace accepted and crowned with all maiestie of Ierusalem. Come and see him you who desire your owne welfare and saluation: as for you the contemners and persecuters of him, looke vpon him hardly vnto your confusi­on. You haue bought him of a traitor, and condemned him by false suborned witnesses. It was through your cryinges that Pilate scourged him, that hee crowned him with thornes, that he crucified him. You haue denied him to bee your king, and [Page 432] haue sought to put forth the title of his royalty, yea you moc­ked him on his crosse, you shut vp and sealed his sepulcher to hinder his victorie, and yet lo he is a king maugre your despite, hauing vanquished all his enemies vpon the Crosse, euen vn­to Satan, sinne and death. Behold how he sitteth aboue euerie creature at the right hand of the father, and thence it is he shal come to condemne all his enemies, and to absolue those who are his for euer. There it is you shal see him vnto your condem­nation. Yea the sufferinges which you caused him to endure were the waie by which hee is entred into his glorie, Luc. 24.46. Behold I saie in what sort this spouse might by a Propheti­cal spirit reproch the Daughters of Ierusalem. But besides al this to expresse yet more clearely this name of Mother, I saie, that this which is heere saide of this coronation of Salomon by his Mother may be also referred vnto that which is in his history, namelie vnto that, that the crowning of him came to passe by his Mother, in asmuch as she by the suggestion of Nathan put Dauid in minde in good time of his promise which hee had made of leauing the crowne vnto Salomon and not vnto A­donias. Which being referred vnto the true Salomon, we must attribute the crowning of him vnto the heauenly father which is some-what referred vnto the Mother in respect of him which was the figure of him: seeing in similitudes it is not ne­cessarie that all the partes thereof agree throughout.

11 It remaineth yet we expound what this daie of the espou­sailes is, and of the great ioie of this king. Whereupon we must cal to remembraunce that which I haue alreadie more then once reiterated vpon this Canticle, namelie that in this spirituall marriage, which is heere mentioned, there are so manie de­grees to be considered as there be approchings of the Messias neare his Church by the manifestation of his will. Vntil the time of the Lawe therefore there was the treatie as it were of these fiansailes, and the time after the Law (which was as it were the chalking forth of this Bridegroome) shal be accoun­ted as it were the solemnizing of the fiansailes, especially in the building of the Temple, & in that so magnificent establi­shing [Page 433] of the Leuitical priesthoode. Afterward at the comming of the Lorde in flesh this marriage was really contracted by wordes of the present, according vnto that which the Apostle expressely teacheth vs, Ephes. 5.25.29. the contract of the new couenant beeing ratified and confirmed by the newe seale of the holie Supper, as appeareth by the tenour of the institution of it, and by the scope and end whereunto it tendeth, namelie, to the communion of bodie and goods with this Bridegrome 1. Cor. 1.30. and 10.16. in such sort notwithstanding, that the ful and perfectly real consummation of this marriage, apper­taining vnto the enioying of eternal life, 1. Cor. 15.28.54. is differred vnto the daie of his glorious appearaunce, 1. Thess. 4.16.17. and elsewhere in manie places. As this is also the ende and hope of this spouse waiting for now with no lesse deuoti­on this second comming, whereof she hath the pledges, then she did sometimes vpon other pledges expect his first. Vnto what time therefore shal we referre these espousailes and this ioy and gladnesse? Salomon the sonne of Dauid beeing set be­fore vs in this place as a figure of the true Salomon, and his co­ronation in Ierusalem here below beeing represented vnto vs as no vaine figure of the real taking of possession of the true Salomon in the heauenly Ierusalem: it seemeth that it is not to bee doubted, but that according vnto the ordinarie stile of the Prophets, the time of the solēnising of the fiansailes, vnder the which this Canticle was written, is properly mentioned in this place: but yet so, that it is ioyned with that which is figu­red, that is, with the solemnising of the espousailes, as if it were one and the same time. And indeede this hath bin al­waies the right maner of speaking of the figures & shadowes of the Lawe ceremoniall, that the people was alwaies ledde vnto the substance & bodie of them, which is our Lorde Iesus Christ, Col. 2.17. & throughout the whole Ep. to the Hebrues, in such sort, that for want of obseruing of this methode those abuses haue bin engendred which are reproued, Psal. 50. & so oft by al the Prophets, & finally the pharisaisme reprehended by our Lord Iesus Christ, & afterwards by the Apostls. And yet [Page 434] at this day the selfesame fault is still committed by them, in the Sacramentes ordained by Iesus Christ, & in others forged by men. Briefly Salomō hath in this place declared by this diuine medly of himselfe crowned in his fiansailes in his Ierusalem, with the espousailes of the true Salomon in his celestial Ieru­salem which was to be gathered out of al nations of the world, that he had not forgotten, that the promise made concerning him to Dauid his father, had in such sort lincked him with the other sonne of Dauid, of which himselfe was only the figure & shadow, that it might seem at first sight that the Lord spake of one onely person and of one onely eternall kingdome, 2. Sam. 7.14. & 1. Chron. 17.13.

12 Nowe that it is not without great cause that the spouse calleth this day the day of the gladnes of the heart of this bridegrome, appeareth by the more thē maruelous effects. For if this bride­grome had not taken an vnspeakeable pleasure, to make his very enimies his spouse, how would he haue giuen his life for the winning of her, Ioh. 15.13. and Rom. 5.8. How would hee haue obiected him selfe vnto the horrible wrath of God for vs? Gal. 3.13. How going vnto death woulde hee haue prayed so feruently for vs, Ioh. 17.20. How woulde hee haue protested, that he desired nothing more then this oblation of himselfe to carry our sinnes vpon the tree, which is the principall article of the contract of this marriadge? Luke 12.50. How would he haue protested of that singular desire he had to celebrate that last supper with his disciples, Luk. 22.15. How in the angui­shes of death which were more horrible a great deale in his soule then in his body, as that frightfull cry of his which ob­scured the sunne, shooke the earth, & claue the stones, namely that, My God, my God why hast thou forsaken me, declareth, would he haue praied for thē who crucified him? Lu. 23.30. on whom also afterwardes he shewed mercie, Act. 3.17. which he yet continueth to doe at this day towardes vs so vnworthy of so great and incomprehensible fauour.

13 Go too then (my brethren) vnto whom in our time this king is as it were again appeared, to cause vs to see the bright­nes [Page 435] of his crowne buried as it were before in such thicke dark­nes of ignorance and superstition, which were couered with the name of Christianitie and true deuotion, let vs pray him, with al our hart, that this infinite loue & charitie of his which sheweth vs from on high the flowers of his crowne, to cause the glory of that kingdome which was prepared for vs before the foundation of the world, Math. 25.34. to be poured down vpon vs: Let these thinges (I say) pearce our hartes to cause vs to goe forth of our selues, to the ende that wee may throughly contemplate this king there where he causeth himselfe to bee seene of vs, let vs know him, loue him, followe him through all the path-waies it shall please him to conduct vs, vntill wee arriue vnto the full consummation of this most holy coniun­ction in the which he shalbee all in all in his: Amen. And be­cause that hauing hitherto done the cleane contrary, we haue so oft and so greatly offended him, let vs craue grace & mercy at his hands as foloweth.

Almighty God, &c.