Master Bezaes sermons vpon the three chapters of the canticle of canticles wherein are handled the chiefest points of religion controversed and debated betweene vs and the aduersarie at this day, especially touching the true Iesus Christ and the true Church, and the certaine & infallible marks both of the one and of the other. Translated out of French into English by Iohn Harmar ...
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,
as also in the Christian Church by one Common consent not only reckoned among the number of those which the holy Ghost hath spoken and uttered to the pen,
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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,
The Causes whereof were, First Because the style and phrase thereof is altogether allegorical and enigmatical, that is to say, Delivereth to our understanding things heavenly and spiritual, by a similitude and figure of things natural and corporal, which every man neither of himself can,
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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:
in the which, being humanely and carnally considered, we shall find even from the beginning thereof unto the end, many great Wants and imperfections on men's behalfs, which defaults as they have be ever rife since the Entrance of sin into the world:
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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.
so we know how they have been daily increased since men have for so long a time given themselves over to all this uncleanness and wantonness, which is no other thing then a polluting and defiling of the honest and chaste Caresses, dilections, and embrasementes in marriage.
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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.
The which notwithstanding it hath in it many defects and blemishes, which the Lord of his great Goodness must support and cover, hindereth not but that according to the saying of the Apostle Hebrew 15.4. Marriage is honourable among all, and the Bed thereof undefiled.
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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.
And thus you see how Some considering the mischievous manners of this world, and be cause there Are in this Canticle many Kinds of Speeches, according to the simplicity of that time in which this book was written, which the world might Easily abuse, have be hardly induced to interpret it in the Church, fearing lest it should bring more harm thereunto, then profit and edification.
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As touching the first sort of these men, they are herein to bee greatly commended, that they thinke it not good that euery one should rashly & vnaduisedly be carried or led to the hādling of this booke:
As touching the First sort of these men, they Are herein to be greatly commended, that they think it not good that every one should rashly & unadvisedly be carried or led to the handling of this book:
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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.
But as for those which presume to condemn this book, they Are no more to be hearkened unto or regarded then those, who desperately and arrogantly address and oppose themselves against the Spirit of God.
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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,
For beside that the old and new Church hath from all times judged the contrary, (this book being diligently expounded by the ancient Doctors both greek and latin,
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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,
albeit they then made solemn profession of being Far from all Thought of women and marriage) this very allegory of marriage, is very amply to the same end and purpose prosecuted in other books, which by a perpetual and Common consent have been always held for holy & divine,
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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.
as in the Psalm 45, which is as it were a sum and abridgement of this Whole Canticle, and in Isaiah, 62.1.6. Jeremiah 3. Ezekiel 16. and 23. Hosea 1.2. Math. 25. John 3.29. Rom. 7.1.2. Cor. 11.2.
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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 especially Ephes 5. where the Apostle uses the very same words which Adam used in the First Institution of marriage, to wit, that the Church is made Flesh of the Flesh of Iesus christ,
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,
For First, beside that which I have said of the 45. Psalm, that it is an abridgment of this book, the Similitudes which Are taken from marriage in Saint Paul,
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.
whereas the Apostles and prophets since the beginning have spoken and written in a Common and intelligible language, to the end they might be understood of all men.
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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,
but hath spoken sometimes very plainly, sometime obscurely, in such sort notwithstanding, that (as one of the ancient Father's hath heretofore well observed) obscurity and darkness is tempered and mixed with plainness and clearness, to the end to sharpen and quicken our desire to search After that which we understood not At the First,
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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 to cause us to esteem more higher of the secrets of his Wisdom, After that he hath bestowed on us the gift of knowledge and understanding of them, upon our careful diligence of reading and conferring together the places of scripture.
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:
sing it is now about fifty Years that God hath Set up, as it were anew, his holy Jubilee among us, causing the holy Light of his gospel to shine in such sort in this place, that now nothing in this behalf ought to seem new and strange unto us:
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in steede of being ashamed not to be of the nomber of those, of whom it is spoken in the fift to the Hebrues, that they be exercised and practised in discerning betweene that which is good and that which is euill.
in steed of being ashamed not to be of the number of those, of whom it is spoken in the fift to the Hebrews, that they be exercised and practised in discerning between that which is good and that which is evil.
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:
3 Now for the understanding of this book, it is requisite we Learn and know, what moved the holy Ghost to choose and prosecute so Far this similitude of marriage:
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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,
For in all other contracts and bargains wherein one man is obliged and bound unto the other, the question & point is only of the goods and possessions of this world,
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For God by this contract vseth men as his instruments to do that which is properly belonging to himselfe, to wit, to the engendring of mākinde, whereof his church is made and composed.
For God by this contract uses men as his Instruments to do that which is properly belonging to himself, to wit, to the engendering of mankind, whereof his Church is made and composed.
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:
yet notwithstanding, as the creating of man, both touching the male and touching the female, is other and different from that of the rest of the creatures:
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euen so we must conclude that God hath led and conducted the race and succession of mankinde from the father to the sonne, to his effect by a speciall and particular coniunction in wedlock, specially ordayned and blessed by the inspiration of his holy spirit and calling vpon of his name.
even so we must conclude that God hath led and conducted the raze and succession of mankind from the father to the son, to his Effect by a special and particular conjunction in wedlock, specially ordained and blessed by the inspiration of his holy Spirit and calling upon of his name.
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& 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,
& not to be conceived, I mean that most strait spiritual bound of Iesus christ, with every faithful soul, to the end to engender in the minds of the believing (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 give life to every one of the faithful wholly and entirely,
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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,
And this is also the reason, why the word of God, which is received & fructifieth by faith, is by Saint Peter called The incorruptible seed. Hereunto also tendeth that second generation & New-birth, which is made by the Spirit, whereof our Lord Iesus christ so largely Treateth with Nicodemus John 3. which I will Therefore declare unto you and handle more At large,
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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:
as I may so say, insinuate himself within his creatures, to declare unto us the better, that divine efficacy & working of his, which is in them opened & displayed, according to that measure and durance it Pleases him:
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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:
and of an Effect of greater consequence, to wit, First of all the uniting of the Eternal son of God with a true body and true humane soul in the womb of the blessed Virgae Marry, by a personal Union, which to the Angels themselves is incomprehensible, by which, the word, which is the son, Eternal and coessential with the father, was made Flesh, John 1.14. in such sort that since, this person, which is called Iesus christ, Mathew 1.16. is true God and true man, without any either severing or confounding of the two nature's:
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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,
which is that great secret whereof the Apostle speaks 1. Tim. 3. And upon this dependeth a third conjunction of our Immanuel with the believing, by the which every faithful person,
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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,
Not that the body of christ is really within our bodies, or his soul within our soul (which the truth and verity of his body and of his soul cannot suffer,
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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,
as neither any such conjunction appertaineth any whit At all to this mystery, which is altogether spiritual and tending to a spiritual life) but Because that as in an humane body, the soul, being naturally joined thereunto, Quickeneth and lives all the members of the body,
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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,
and by the means of his humane nature, by the which he symbolizeth, that is, agreeth in one part with us, is so near and so powerfully joined with us, by the means of faith which apprehendeth him, that he Quickeneth us to life Eternal, working in our understanding and will, to repair in us by little and little the image of God done forth and defaced by sin, to make us in the end perfect partakers of his glorious immortality in the later day,
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.
when he Says, That we Are in Iesus christ. Rom. 8.1. and that Iesus christ is in us Rom. 8.10. That he lives in us, and we in him. Gal. 2.20. and That he dwells in his Saints. John 14.23.
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.
After a spiritual fashion, Far removed from all carnal and filthy cogitations, remembering the saying of the Apostle, That he which cleaveth unto 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:
& that of christ, That he which is born of the Spirit is Spirit. Io. 3.6. 5 Now to understand more particularly the order of handling of this Canticle or song, we must know, that it is written in manner of a dialogue, many Persons being introduced in a most wonderful and artificial manner, speaking and answering one the other:
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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.
The spouse or bride is the company of the faithful land believing, which is called the Church, represented as it were in one only person, (as it is also said that the faithful have but one heart, and one soul.
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,
and the other daughters & maidens of Ierusalem, (according to that which is written in the 45 Psalm) we may understand by these other daughters, aswell those, which Are in the Church rather in name then in deed,
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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.
as those, which Are the true faithful, but Are yet new, and as it were little children, which follow their mother, who is as it were a Queen accompanied and waited on with her damosels and maidens.
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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 :
secondly those excellent archbuilders of the spiritual temple of the Church, I mean, the prophets and Apostles, Ephesians 2. and Apocalypse 21. Thirdly the Pastors and Teachers who painfully and faithfully travail for the preparing this holy Bride, as the Apostle speaks 2 Cor. 11.2. and gathering together the company and assembly of the Saints, Ephes 4.12. We must farther note, that as in marriage there be three Degrees, whereof the First is the stipulation and contracting, which we call fiansailes or betrothings, during the which the parties Are called the fiancer & the fianced:
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& 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:
& lastly the consummation of the marriage, After which they Are termed Man & Wife: even so in this spiritual marriage he hath as it were fianced & betrothed to himself his Church, by that promise of his made unto Adam, Concerning the seed of the woman, the which seed should bruise the head of the Serpent:
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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,
But he hath passed yet farther, when by establishing of a Levitical priesthood and other types and shadows of the promises of the gospel, (the body and substance of which was in Christ, Colos 2.) he did as it were espouse his Love and fianced,
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And this is the cause why the Bride is first brought in by Salomon rauished with the desire & longing after of the reall & personall presence of this Bridegrome, who hauing in diuers sorts comforted & strengthened her by most certaine and assured testimonies of his loue and goodwill, doth in the end present and yeelde himselfe personally vnto her.
And this is the cause why the Bride is First brought in by Solomon ravished with the desire & longing After of the real & personal presence of this Bridegroom, who having in diverse sorts comforted & strengthened her by most certain and assured testimonies of his love and goodwill, does in the end present and yield himself personally unto her.
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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.
until the later day, in the heavens, when God shall be all in all. 1. Cor. 15.28. and when it shall appear, what the Church is, which shall see him as he is. 1. John 3.2.
& 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.
& more plainly & expressly by S. Paul desiring to be dislodged from this body, to be long ago with christ. Philip 1.23. as all the true faithful do likewise desire, & that with unspeakable sighings & groanings, Rom. 8.26.
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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,
demanding in their ordinary prayer, the coming of his Kingdom. Neither does Solomon in the mean while forget to speak of the persecutions which should happen unto 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.
even by her own, and the vocation of the Gentiles, together with the most assured and excellent promises, with which the Bridegroom entertaining his Bride comforts her by the often reiteration & recital of his most ascertained promises, accompanied with great spiritual blessing which Are no less than gages & pledges unto the Church of his second most glorious and majestical coming.
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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.
which is Therefore called the Canticle of Canticles, or Song of Songs either Because of the excellency thereof above all other songs contained in the Scriptures (so Far is it, that it should be rejected) or for that it is composed of many Canticles or Songs, by reason of the Persons which answer one the other.
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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,
so to profit in this Canticle, that we pass and surpass herein Solomon himself, keeping carefully in our hearts, that which Solomon let slide out of his,
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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,
7 How ever it be, not to stay long on this point, considering the order of the three books of Solomon, we may say that in his Proverbs he Teaches men the true guiding & direction of this life, in such sort,
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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,
Afterward in his Ecclesiastes, or the book of the Preacher, he leads us as it were from the plain and champion country, up to an high hill, causing us thence,
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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,
as from a more high and eminent place, to behold the diverse turnings and windings, by the which men wander and go astray, Some After one fashion, Others After an other, declaring and showing himself, amid these ways & laberinths, which is the true Way, that we be not surprised and overtaken with the vanity of this world,
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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,
Now lastly in this Song or Canticle, those whom he hath in such double wise instructed, he lifts Here above the Clouds, being as it were ravished with the consideration & contemplation of those heavenly blessings,
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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,
Eve so we may say, that the Church is as it were led to enter into the Holy place by the book of Ecclesiastes, called the Preacher, & from thence by this Canticle or Song, brought even to the entery in of the Sanctuary,
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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.
or Holy of Holies, After his bridegroom Iesus christ, who is First entered in thither, to dedicate us the Way, Hebrew 9. & there to provide us a place of Abided, John 14. whereinto according to that prayer and request which he hath made to God the Father for this his bride, she also might be received in his time. John 17. 8 It remains now that we come to the text of this Canticle or Song, which we will not At this time begin.
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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,
Let us in the mean time so heedfully Consider of these things which have been said, that we make our profit by them, beseeching him which hath showed us so great favour,
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,
as to have brought us into his Church, out of the filthy pollutions of this world & so many Idolatries and superstitions, that he will give us his Spirit the better to Consider of,
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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,
and to understand his holy Doctrine taught in his Church, that we may profit thereby more and more in the knowledge and true Fear of him, considering the bottomless depths of his great Mercies in this, that in steed of rejecting and casting us off, according to our merits, it hath pleased him to cleanse us from so many filths and corruptions, to dedicate and consecrate us wholly unto himself,
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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.
Wherefore let us not grieve or make sad the Spirit of Sanctification, but contrariwise suffer him to work mightily and powerfully in us, waiting for his second coming, which shall be the accomplishment of that which we must presently hope for.
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5 Why the bride addeth these words, of his mouth, & of the diuerse fashions by which the bridegroome hath contracted with his spouse from the beginning.
5 Why the bride adds these words, of his Mouth, & of the diverse fashions by which the bridegroom hath contracted with his spouse from the beginning.
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.
as if we were not At all in it: but be in mind & Thought ravished into heaven: Philip 3.20. using in such wise all those things which present & offer themselves Here to our Senses, that we refer the usage of them to the glory of God. 1. Cor. 10.31.
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And to this thrise-happy coniunction, wherunto we daily aspire, which is the perfect and entier enioying of our Lorde Iesus Christ, which he hath requested of his father for vs. Iohn 17.24. Whereof we haue now the holie spirite for a gage and pledge. 2. Cor. 5.5. waiting vntill God be all in all in his children. 1. Cor. 15.28.
And to this thrice-happy conjunction, whereunto we daily aspire, which is the perfect and entire enjoying of our Lord Iesus christ, which he hath requested of his father for us John 17.24. Whereof we have now the holy Spirit for a gage and pledge. 2. Cor. 5.5. waiting until God be all in all in his children. 1. Cor. 15.28.
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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,
This is Here represented unto us in the person of the Church composed of all the faithful, which although they be Here below creeping as it were & groveling on the ground, Are notwithstanding already in a manner ravished into heaven,
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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:
with which affection we ought every day to be stirred up & moved, whereas above & before all other things, we daily crave and desire of our father, That his name be hallowed, That his Kingdom come:
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while she waiteth & looketh for the accomplishment of her desire: as neither the comforts & consolations which Christ hir bridegrome giueth hir being in heauen,
while she waits & looks for the accomplishment of her desire: as neither the comforts & consolations which christ his bridegroom gives his being in heaven,
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.
and reaching forth his arms unto his, unto the end and consummation of the world, Mathew 28.20. & John 14.16. yea moving & raising in us these vndeclareable sighings & groanings, which Are never neglected of God, Ro. 8.26. 2 Now in this beginning we Are to Consider foure points.
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But it may seeme strange and litle seeming to this most chast and pure Virgine, that shee in this sort beginneth first, sith honesty it selfe prescribeth & commandeth in euery wel-ordered marriage, that the first words proceede from the man,
But it may seem strange and little seeming to this most chaste and pure Virgae, that she in this sort begins First, sith honesty it self prescribeth & commands in every well-ordered marriage, that the First words proceed from the man,
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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.
and Desires the refreshing of the Rivers of water. Psalm 42.1. notwithstanding we must take diligent heed how we think, 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.
It is then the Bridegroom which hath spoken First unto her, & prepared her within to seek and search After him as it is said, Psalm 116.10. I have believed, & Therefore I have spoken.
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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.
And indeed Ezechiel cap. 16. declaring the beginning of this contract of marriage, shows us well, that it proceeded-not from the spouse, whom he compareth to a poor maiden coming newly forth out of the womb of his mother altogether bloody & polluted.
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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.
and Therefore hath washed us Apocalypse 1.5. 1. John. 4.10. and elected & chosen us, not in our selves (no more than he hath made us by our selves) Psalm 95. but in his well-beloved: not that we were already holy, but that we should be made holy, Ephesians 1.4.
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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.
when he was a poor & miserable Idolater among Others. Ios. 24.2. Isaacke was the child of promise apprehended by his father Abraham by faith, & Therefore was he engendered beyond & above the order of nature.
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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.
Gen. 18.13 Rom. 4. for it is God which must give children unto Abraham, that is to say, make himself a Church, it is not in Abraham to give a Church unto God.
Iacob inherited the blessing, because God loued him, and not Esau: Gen. 25.23. and Mal. 1.2. Moses is sent to deliuer the people, but it is as it were mawger himselfe. Exod. 3.11. The people is brought into the land of Chanaan, but it is being forced thither as it were by constraint.
Iacob inherited the blessing, Because God loved him, and not Esau: Gen. 25.23. and Malachi 1.2. Moses is sent to deliver the people, but it is as it were mawger himself. Exod 3.11. The people is brought into the land of Canaan, but it is being forced thither as it were by constraint.
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,
as it were out of all quarters of the world, every man taking a view of himself, is there any one to be found, who can rightly and in conscience say, that he First knew God,
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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.
namely, that he hath made himself to be found of them which sought him not. Isaiah. 65.1. And who is he which hath given him First? Rom. 11.5. seeing we cannot of our selves, 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,
To return Therefore to our matter, the spouse speaks Here, the Lord having First spoken unto his in his heart, according to that which is said in the 51. Ps. Open thou my lips,
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.
For how could the spouse sighs After his Beloved, if she were not assured by faith of his love towards his? Rom. 10.14. Now faith is not of our selves: Ephesians 2.8. but it must be given us to believe. Philip 1.29.
For as this is a sure testimony that wee are the sonnes of God, if wee loue him: 1. Ioh. 3.10. so againe the loue which we beare vnto God is shewed herein, that we loue one another: 1. Ioh. 4.20. as the Lord himselfe so carefully aduertiseth and warneth vs in that excellent last sermon of his, which he made to his Disciples going to his death:
For as this is a sure testimony that we Are the Sons of God, if we love him: 1. John 3.10. so again the love which we bear unto God is showed herein, that we love one Another: 1. John 4.20. as the Lord himself so carefully advertiseth and warneth us in that excellent last sermon of his, which he made to his Disciples going to his death:
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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.
and which was afterwards so many times reiterated by his well-beloved Disciple in his First general Epistle And the lord himself Says in S. Luke. 7.47. of that poor woman which was such a sinner, that she loved much: whence he would have them to gather, that many Sins were pardoned his.
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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,
We also Therefore on whom the Lord hath bestowed so many tokens of his favour and grace in this our time, let us follow this advertisement, witnessing by a true conversion unto God,
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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,
He unto whom she Addresseth and directeth his speech, is exceeding rich, passing bountiful and liberal, having in his hand, all the goods and blessings both of this life which is present,
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For the spouse, which is the Church of God, hath not receiued the spirite of feare by the condemnation of the Law, Rom. 8.15. but the assurance of that holy hardines and boldnes which doth thrust vs forward euen to the throne of Grace, Heb. 4.16. not for any opiniō of our selues, but by an holy assurance groūded on him which is our peace, Ephes. 2.14. as his spirit beareth vs witnes in our hearts, Gal. 4.6. yea so far as to verifie that which is said, that the kingdome is euen as it were snatched & caught away by violence, Mat. 11.12. the lord himselfe yet suffering himselfe to be as it were ouercome in plaine wrastling, by his Israel, according as it is described, Gen. 32. Now touching this kissing which is here spoken of, wee haue to note that men by a certaine addresse and instinct of nature, to declare their mutual loue & amity one towards an other, haue accustomably vsed certaine maners of outward actions, hauing some agreeablenes with the same thing which they would witnes to be within them, some after one fashion, others after another.
For the spouse, which is the Church of God, hath not received the Spirit of Fear by the condemnation of the Law, Rom. 8.15. but the assurance of that holy hardiness and boldness which does thrust us forward even to the throne of Grace, Hebrew 4.16. not for any opinion of our selves, but by an holy assurance grounded on him which is our peace, Ephesians 2.14. as his Spirit bears us witness in our hearts, Gal. 4.6. yea so Far as to verify that which is said, that the Kingdom is even as it were snatched & caught away by violence, Mathew 11.12. the lord himself yet suffering himself to be as it were overcome in plain wrestling, by his Israel, according as it is described, Gen. 32. Now touching this kissing which is Here spoken of, we have to note that men by a certain address and instinct of nature, to declare their mutual love & amity one towards an other, have accustomably used certain manners of outward actions, having Some agreeableness with the same thing which they would witness to be within them, Some After one fashion, Others After Another.
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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.
As for Exampl, this custom of putting off the cap and vailing bonnet, this bending and bowing of the body, this kissing, in witness of love and Reverence one towards Another, by which outward gesture a man makes himself inferior to Another to do him courtesy.
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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.
For whereas the life Consisteth in respiration and breathing, and that our breathing is by the Mouth, kissing is a Signen, that a man is ready to communicate and as it were to infuse his own proper soul into his friend.
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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.
witness, 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 observed among the Monks, and in that which they call the Pax in their great & solemn masses in the popish Church, where in the mean while notwithstanding, the communion of the holy Supper, to the preparation whereof this kissing was used as a testimony of all true concord and mutual charity, is taken away and abolished.
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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:
But it is come to pass in this, as in many other ancient and laudable customs, which have been so villanously and filthily abused, that it is a very hard thing to use it holily and sincerely:
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5 But wherefore will she be kissed with the mouth of hir husband, seeing properly to speake, there is no kissing but with the mouth? Let vs note here first of all, that hereby is shewen vs the ordinary meane by which God ioineth himselfe vnto his Church, and his Church vnto him:
5 But Wherefore will she be kissed with the Mouth of his husband, seeing properly to speak, there is no kissing but with the Mouth? Let us note Here First of all, that hereby is shown us the ordinary mean by which God Joineth himself unto his Church, and his Church unto him:
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.
insomuch that this word is called the power of God to salvation to every one that Believeth: Rom. 1.16. and the incorruptible seed of the Church. 1, Pet. 1.23. which is properly attributed unto the holy ghost, John 3.18. but this is not all.
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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.
For if we Consider very nearly of the Whole matter, we shall find that whereas the spouse never wanted this word, without the which the Church could be no Church, it is evident that in this place she demandeth Some farther matter than this.
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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,
Although then the Lord and Saviour of the world hath from the beginning contracted himself with his Church in the Persons of Adam and Eue, of and from whom he would have it to be drawn and descended,
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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,
and although afterwards the fiancer christ himself, did as it were represent himself in the ceremonial Law, by which he approached more nearer unto his fianced, his Church,
And this was sufficient to saluation for the auncient fathers, by meanes of their faith, insomuch that the place of the blessed, is called the bosome of Abraham: Luke 16.22. who saw the day of the Lord & reioyced thereat: Ioh. 5.56.
And this was sufficient to salvation for the ancient Father's, by means of their faith, insomuch that the place of the blessed, is called the bosom of Abraham: Luke 16.22. who saw the day of the Lord & rejoiced thereat: John 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,
yet nevertheless this did not altogether satisfy & content them, knowing that their hope respected that which was to be accomplished and fulfilled in his time,
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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:
Oh Lord my Saviour & my Beloved, I have received commendations enough, messages enough, testimonies enough, 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,
but when, when will this blessed hour and time come, in the which thou wilt join thy self really unto me, with the chaste & holy Kisses of thy own Mouth? For in very truth it may and ought to be well said, that the son of God hath kissed us,
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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,
yea more than kissed us, by joining himself in such wise and so near unto us, that the man whom he hath taken unto himself, is not only the image of God his Creator,
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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:
but beside the humane nature which is in general Common to them both, there must be also a special conjunction between them of bodies, to have one man made one Flesh with one woman:
and bone of his bones, as it is spoken, Eph. 5.30. there must be between him and his Church a matrimonial coniunction, whereof the spouse speaketh in this place.
and bone of his bones, as it is spoken, Ephesians 5.30. there must be between him and his Church a matrimonial conjunction, whereof the spouse speaks in this place.
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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,
6 Now touching this spiritual contract, the Scripture again Teaches us two Degrees thereof. The First in this present life, which is made by the promise of the Bridegroom,
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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.
then, I say, When we shall see him, as he is. 1. John 3.2. when God shall all in all, 1. Co. 15.28. when we shall know no longer in part, 1 Cor. 13.12. but shall 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:
Furthermore when the spouse speaks Here not simply of one kiss but of the Kisses of his Mouth, she Declareth that she Desires not this coming only of his in Flesh into the earth:
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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,
albeit she knew that the bridegroom should then come in person, but wishes and Desires kiss upon kiss, knowing that this corporal presence of his Here below, should endure but a small time,
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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.
but in heaven, in which this King should crown his spouse, making his partaker of his glory, according to that petition and request of his made unto the father: John 17.24. that whither he went, thither we might also come.
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as the Lord himselfe also teacheth vs to pray euery hour, & euery moment, that his kingdom come, calling also this day the day of our deliuerance, at the approching & drawing neare whereof, we are warned to lift vp our heades: Luk. 21.28. This is that desire which made the Apostle to cry out, miserable man that I am, who shal deliuer me from this body of death? Rom. 7.24.
as the Lord himself also Teaches us to pray every hour, & every moment, that his Kingdom come, calling also this day the day of our deliverance, At the approaching & drawing near whereof, we Are warned to lift up our Heads: Luk. 21.28. This is that desire which made the Apostle to cry out, miserable man that I am, who shall deliver me from this body of death? Rom. 7.24.
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& 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.
& in Another place, I desire to be dissolved and to be with christ: Philip 1.23. confessing that he had not yet obtained the price, but that he still Runneth After it, Philip 3.13.
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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.
before he come to the highest of his desire, put off and delayed to this latter day, unto the which, Says he, the crown of righteousness is kept and reserved for me: 2. Tim. 4.8. The First degree is when the Bridegroom Christ Joineth himself unto us in this life by his holy Spirit: John 14.23. the second is At our departing out of this world, waiting for the later day.
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& 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.
& as it were kissed in person by the son of God their Beloved, according to the saying of Iesus to that poor thief on the cross, Luk. 23.43. and the prayer 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,
yet notwithstanding one part of us, to wit, the body lying in the dust & ignominy of death, these full Kisses Are respected & delayed until this later day,
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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.
when we shall meet him, & he meet us with this blessed speech, Come you blessed of my father, inherit the Kingdom prepared for you from the beginning of the world.
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 ;
as the Apostle in many places warneth us, as elsewhere he also Says, that Iesus christ must grow in us, and we in him: Philip 3.12. Ephesians 4.13. 8 To go on, although the spouse speak not Here of kissing, but of being kissed;
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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.
or end in our selves, as Are all the worshippings & services of God, which come out of the forge of men's brains, Isaiah 29.13. yea all those moral and philosophical Virtues which proceed from elsewhere, than from the Spirit of regeneration. Rom. 4.2. Philip 3.8. seeing, which more is, even the Kisses of the Bride, kissed by his Bridegroom, though they be reciprocal, Are notwithstanding very unequal in quality unto those of his Bridegroom.
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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.
For the Kisses of the spouse Are of no valve in themselves, and that it Pleases the Bridegroom to approve and like of them, Proceedeth of his only favour and grace.
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,
We must Therefore begin our kissing with a true acknowledgement of our Sins, After the Exampl of the poor Publican (daring not to approach 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.
but standing a Far off) Luk. 18.13. and thence bringing that contrite heart which is never despised of God, but is a sacrifice unto him of a sweet smell. Psalm 51.17. we must so come unto his feet, and finally demand in faith with this spouse, that he will receive us to the kissing of his holy Mouth, from which we shall hear this most precious speech, Thy Sins Are forgiven thee, to be brought in the end to the true consummation of this holy conjunction.
And this sheweth the fruit which the spirit of God bringeth forth in vs, by this repentance of which I spake, I meane a true assurance of conscience throughly pacified and quieted,
And this shows the fruit which the Spirit of God brings forth in us, by this Repentance of which I spoke, I mean a true assurance of conscience thoroughly pacified and quieted,
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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.
then, when by the grace & favour of god apprehended by a true and lively faith, we Are resolved of the love of God, by the testimony and witness of his Spirit of adoption, teaching us what God hath determined of us, 1. Cor. 2.16. the which gift of God is such, that it is never altered or changed. Rom. 11.22. so that we can never be separated or removed from this love, Rom. 8.35.
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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,
And thence is framed in us that Ardent desire, which making us to forget all other things, without looking back any whit At all behind us, furnisheth us with forces to strive & go on with all our power in this raze, according to the Exampl of the Apostle, without staying any thing At all in the Way,
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neither the couetous, which desire onely to be kissing of their gold, & their siluer. For we cannot serue God & Māmon, Iob. 31.24. Mat. 6.24. To be short, whosoeuer he be that wil haue part in this coniūctiō which is here vnderstood by these kisses, in which our assured & euerlasting felicity consisteth, he must cleaue vnto the lord to be one spirit with him, 1. Cor. 6.17. renoūcing the Prince of this world, & himselfe, & euery other thing whatsoeuer, which may turn him neuer so little from this holy affection.
neither the covetous, which desire only to be kissing of their gold, & their silver. For we cannot serve God & Māmon, Job 31.24. Mathew 6.24. To be short, whosoever he be that will have part in this conjunction which is Here understood by these Kisses, in which our assured & everlasting felicity Consisteth, he must cleave unto the lord to be one Spirit with him, 1. Cor. 6.17. renouncing the Prince of this world, & himself, & every other thing whatsoever, which may turn him never so little from this holy affection.
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Which thing being true, & seeing how it is practised among vs (among whō there are yet to be found so many mischieuous vices & dissolutiōs, notwithstanding the ordinary & continual warnings here vsed, accompanied with so many of Gods iudgementes before our eies) I know not what to say or thinke,
Which thing being true, & seeing how it is practised among us (among whom there Are yet to be found so many mischievous vices & dissolutions, notwithstanding the ordinary & continual Warnings Here used, accompanied with so many of God's Judgments before our eyes) I know not what to say or think,
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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.
but that, if we change not and return, and that betimes, there will fall on us, without the singular mercy of God, that divorce whereof there is mention in Ezekiel 23. if our estate and condition become not yet Far Worse, according to that which the Lord threatens to Chorazin, Bethsaida, and Capernaum, Mathew 11.21.
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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,
for the most dangerous kind of Idolatry, which is invisible, Reigneth yet in the midst of us Now it is nothing to have renounced Sathan & Superstition,
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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.
We Are alas a great part of us of the number of them, of whom the lord speaks by Isaiah, 29.13. This people Honoureth me with their lips, but their heart 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:
And this is called the kiss of Ioab when he killed Abner, 2. Sam. 3.27. and the kiss of Iudas, not the Kisses which Are Here desired, and mutually given of the spouse:
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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:
and in the end chased and driven out of the midst of us, whereby it comes to pass, that the later estate is made Worse than the First, Matthew 12.45. as alas we see too many Examples thereof At this day before our eyes:
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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 our enemy is crafty and subtle, and can, to surprise and snare us, serve his turn even with those graces and blessings which God bestoweth on us, to make them so many Instruments to our ruin and destruction.
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For who is he, which hauing sayd or done any thing but some thing well, is not incontinently tempted with an opinion of himselfe? Ye see then how soone al is marred,
For who is he, which having said or done any thing but Some thing well, is not incontinently tempted with an opinion of himself? You see then how soon all is marred,
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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.
But behold Sathan in his scout watch, who bestirreth himself so well, that amid this faith, he Soweth so great impatience, that there is nothing wanting on the part of Abraham & Sarah, that they be not deprived of their longing, through their own great fault and folly.
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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.
For what does Sarah? Shee Persuadeth her husband to take Agar the bound maid, to have of her this issue and seed, of whom Ishmael is born, the persecutor of Isaac the child of promise and only heir thereof.
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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:
Look we likewise on Rebecca, who believed that which was told her of her two children, being yet in her womb, Gen. 25.23. notwithstanding being narrowly watched & snared by Sathan, when she saw Isaacs intent and purpose was to bless Esau:
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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,
And among other Causes we must principally attribute the great afflictions, which After befell Iacob menaced by his brother, to this sly touch of hers,
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,
we have hereof also a notable Exampl in Martha the Sister of Marie, who not knowing how to govern and Rule in good sort that good and holy desire she had of receiving and well entertaining of christ in her house, chosen not the better part,
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and addeth moreouer of his Mouth: to teach vs that to come vnto this so much desired coniunction wee must demaund of God grace vpon grace, which graces doe truly part from his mouth, being not onely produced,
and adds moreover of his Mouth: to teach us that to come unto this so much desired conjunction we must demand of God grace upon grace, which graces do truly part from his Mouth, being not only produced,
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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,
As for Exampl, conformably to that which I even now alleged of Martha, you the worshipful the Magistrates Are much busied & encumbered in the dispatch of civil Causes and administering of justice unto every man (which is an holy vocation and calling, with which the Lord hath honoured you, wherein I beseech him to grant you his grace to bear your selves well,
& 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:
& uprightly, and diligently.) But if you so employ your selves herein, that the desire you have to do Justice in civil Causes, cause these rooms to be void which ought to be filled with your Persons, to hear the word of God, which should Rule and Direct you in your charge:
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.
but if he give himself in such sort to his book, that while he is At his study, Satan Catches one of his sheep, this is not to do the duty of a pastor or shepherd, who should not only attend unto reading, according to the admonition of Saint Paul: 2. Tim. 1.13. but also to watching over his flock, both in general & in particular, according to the Exampl of our Apostle, Act. 20.26.
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.
we have heard how the spouse forgetting all other things whatsoever without exception, protested that she desired no other thing than the Kisses of the Mouth of her Bridegroom.
but as one which is indeed sage and sober, and which knoweth to make good difference between that which she ought to desire and that she ought to shun, she addeth a peremptory reason of her so ardent desire, to wit, the dilections of her Bridegroome. Which thing because it may be taken in two sortes, either of the loue of the Bridegroome towardes the Bride,
but as one which is indeed sage and Sobrium, and which Knoweth to make good difference between that which she ought to desire and that she ought to shun, she adds a peremptory reason of her so Ardent desire, to wit, the dilections of her Bridegroom. Which thing Because it may be taken in two sorts, either of the love of the Bridegroom towards the Bride,
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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.
or of the Bride towards the Bridegroom, we must First of all understand, that this Here is meant of the dilection wherewith the Bridegroom does love the Bride.
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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,
2 But who is able to found this bottomless depth, whereinto we now enter, I mean the special dilection of God towards his Church? Truly our God is infinite & incomprenable in all his works,
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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,
But God having made man, not to be comprehended of him, but yet to be known notwithstanding & adored in the government of this world, hath given him a soul endued with understanding, which may attain as it were to the borders & skirts of his Majesty, having for his Object this goodly theatre of the world above & beneath, witnessing sensibly (that is by a corporal Object,
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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.
and such a one as may be perceived by the corporal Senses) the eternity of the Creator, together with all his power, Wisdom, bounty and favour in particular, towards the flowar of all his works, which is man.
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And this was the first testimony of the infinite dilection of God towards man, to wit, the creation of the worlde (which hee hath made subiect vnto many workes worthy of perpetual admiration,
And this was the First testimony of the infinite dilection of God towards man, to wit, the creation of the world (which he hath made Subject unto many works worthy of perpetual admiration,
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For because that this corporall presence of his in the world should not alwaies endure, the sonne of God being not come into the world to consummate and end his mariage here with his Church:
For Because that this corporal presence of his in the world should not always endure, the son of God being not come into the world to consummate and end his marriage Here with his Church:
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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.
but contrariwise to seek After her, and to draw her up on high, into that most holy place whereinto he is entered First: Hebrew 9.24. to provide there for us an Eternal habitation, John 14.2. 2. Cor. 5.1. To the end notwithstanding, that this lively image of the Son of God should not leave Therefore to be always before our eyes: 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,
he hath left us his lively portrait in his Doctrine written by the Apostles, comprising whatsoever is behooveful for us to know, either touching his person,
& 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,
& this After so evident a manner, as if, yea more spiritually, than if we saw it with our carnal eyes only, hard it with our ears, touched it with our hands,
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,
behold Wherefore together with his word so preached by himself, & After written by his Apostles, he hath sent in full abundance (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,
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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.
neither loves, nor Desires any thing Else, than the Kisses of her Bridegroom, saying, that the wine is nothing in respect of his dilections? For by this word wine she means not only that creature of God of which it is specially said, that it is made to rejoice the heart of man, Psalm 104.15. but all delicateness, yea without exception every other creature in the which a man may delight and take pleasure.
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.
but above all, in respect of that great treasure of felicity, which he will heap upon his Church, when God shall be all in all, 1. Cor. 15.28. giving her those things which never eye hath seen, never ear hath heard, never heart hath conceived: Isaiah 64.4. 1. Cor. 2.9.
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:
Our Lord Iesus christ Math. 22.36. being asked his opinion touching the greatest Commandment, sends us back to the First table of the law, which he reduceth into this sum:
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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,
and indeed mutual love and amity, be it good or bad, leads us thereto, that he which loves truly, seeketh After nothing so diligently and so affectionately,
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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,
And Therefore the faithful soul which is Here brought in, to show us what and how Ardent the true affection of the faithful soul is towards God, began her speech with the testimony of her extreme desire she hath to be joined most nearly with Iesus christ her Bridegroom, to wit, to be united altogether unto him,
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.
7 To correct Therefore all these defaults, the spouse Teaches us Here First by her own Exampl, that it is God alone, to speak properly, whom we ought to love, without giving any part of our heart to any other thing whatsoever.
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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,
which if a man will not be deceived, must never be separated, witness the Common proverb, That a fair feature with foul conditions is nothing worth, beauty by it self being nothing Else,
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.
Now we must of necessity confess that God alone is properly beautiful and good, yea beauty and virtue or Goodness it self in infinite perfection, seeing whatsoever is good and beautiful among the creatures, is but a small glimmering beam of that which is wholly entire and essential in the Creator.
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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.
that is to say, to be thereby glorified (which could not be if he made not himself to bee in Some sort known by them) hath not made notwithstanding all creatures capable of this knowledge, but only Angels and men.
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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,
But touching men, Moses shows us by this word of image and likeness of God, according to the which he Says that God created man, that the Lord creating the soul of the First man engraved together in his understanding a marvelous Light and knowledge naturally infused, to know his Creator,
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.
and likewise a most excellent uprightness and integrity in will, to have no affection whatsoever which were not correspondent to the nature and will of God, perfectly just and perfectly good.
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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,
to the end that this knowledge of God, and uprightness of affection might by the Object of the creatures be maintained and confirmed in man, having always before his eyes so many mirrors or Looking-glasses to behold the perfections in God,
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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, for whom we are made, thank God for vs, glorifie him in vs:
but also for all the Gifts which God hath bestowed upon all other creatures for man, which Are as it were Preachers of the glory of God unto men, Psalm 19. and if they had understanding and mouths, would cry with a loud voice, both above and below saying, Ye men, for whom we Are made, thank God for us, Glorify him in us:
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.
Whereas since the fall of man, by the sin of whom they have been brought to this miserable estate whereunto they have been Subject, Gen. 3.17. they cry and demand vengeance of god, Rom. 8.22.
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,
and as I have said, beauty and Goodness being the objects of dilection, it follows that man naturally before his fallen (which was also requisite for the right government of all those things which were committed unto him, seeing none Takes pleasure to maintain and govern that which he hates) bore an affection unto all the creatures,
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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.
9 Now seeing that love and hatred Are so directly contrary, and that the one putteth forth the other, it must needs be that man before his fallen hated that which was foul and ill, seeing he loved that which was fair and good.
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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:
But seeing he was endued with understanding to know wherein he ought to love his Creator, he had also in himself the mean to know, that he ought to hate the contrary if he should meet 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,
as indeed alas he met it with a mischief, when Satan (which remaining not in his First estate had made himself most fowl and most wicked) discovered himself enough unto him for such a one as he was,
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And behold here wherein Eue, and after her Adam did faile inexcusably, to wit, that in steede of vsing that addresse and helpe which they had to know well enough and to hate this deceiuer, they suffered themselues to be perswaded of him,
And behold Here wherein Eue, and After her Adam did fail inexcusably, to wit, that in steed of using that address and help which they had to know well enough and to hate this deceiver, they suffered themselves to be persuaded of him,
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& 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.
& so enthralled and captivated themselves with all their posterity in this corruption: Rom. 7.14. which makes that he is now most blind and most bad together in loving and in hating.
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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.
Behold on the other side the Atheists and mockers of all Religion, with which the Whole world At this day stinketh, the earth it self demanding vengeance of God.
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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,
If we speak of the life of men towards men, and Consider whereunto all apply and give themselves great and small from morning to evening, we shall find that Some burst with the plenty and abundance they have,
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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,
Others possess not their goods, but Are possessed of them in body & in soul, Others welter and walowe like hogs in their wanton lusts, Others Are insatiable in swallowing down of honour to fill themselves with wind, Others give themselves to ten thousand vanities,
& 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.
& who alone can make us anew, by the same power, which is his holy Spirit, enlightening the eyes of our understanding: Ephesians 1.18. Act. 26.18. framing a clean heart within us, Psalm 51.12. creating in us both to will and to do. Philip 2.13. in a word, making us from the head to the feet 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,
that is to say, such as this spouse is Set before us Here to be, which is At large described unto us by Ezechiel, both in her First estate and condition,
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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 also in this whereunto she is exalted, Ezekiel 16. in such sort that rightly the Apostle calls the Church the woorkemanshippe of God. 1. Cor. 9.1. yea of him alone in respect of the Effect, 1. Cor. 3.7.
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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,
Which seeing it is so, let us Consider what this perfect love and charity of ours ought to be towards God and our neighbour, the portraiture whereof, is Set down in the two tables of the Law,
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 hath too in Some sort been known & marked by a Paynim, saying, (in speaking of the mutual friendship of men,) that true and perfect love and friendship is shown in this, that the one Desires that which the other Desires,
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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,
This is an excellent Rule to Direct our Whole life by, if we take the Law of God for the ground and Foundation of that which we ought to love and to hate,
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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.
and by consequent presuppose, that the will of the Bridegroom which is the head, whose will is declared in his Law, gives a Law unto the will of the spouse, witness that which we crave every day in our prayer, 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,
12 And to show how necessary this pattern is, behold Iesus christ, that is to say the Bridegroom himself, who being come into the world to conquer & win this Bride,
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& 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.
& to kiss his, as his self desired, with his own Mouth, being in combat with him, which held her from him, uttereth this strange speech Notwithstanding not that which I will, but which thou wilt. Mathew 26.39.
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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.
against which distinctly this combat was addressed, Because it was in it, that he should make his combat and overcome as it were himself, in as as he is God the judge and revenger of sin, in such sort that in one person alone, he is assailed and assaulted, and is always conqueror.
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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,
but only a diversity proceeding from the apprehension of that most frightful and most horrible feeling of the curse & malediction of God, against all the Sins of the elect, which he had upon himself,
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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?
And if the Bridegroom speak thus being altogether perfect, what must the Bride and spouse do, in whom this orderliness and good regiment of will is scarcely begun?
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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, for the Church is not the schoole of fainednesse & hypocrisie, but of truth and syncerity.
And Therefore this which the spouse Here speaks, and shall tell us hereafter of the affection which she bears unto her Bridegroom, in whom she seeks her Whole rest and contentment, is not fainedly spoken or in hypocrisy, for the Church is not the school of fainednesse & hypocrisy, but of truth and sincerity.
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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.
But this ought to be understood, as of her in whom sin raighneth no more, Rom. 6.14. and yet Leaveth not to be in her notwithstanding, Rom. 7.17.18.
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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,
the Apostle himself one of the most perfectest members of this faithful & chaste spouse may be more than a sufficient witness hereof unto us, crying out that he does yet the evil which he would not do,
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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,
Let us Therefore confess, that through the grace of God, this spouse, which is the company of the true faithful, is reformed, both in her understanding, to discern between that which is good and that which is evil,
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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.
but yet notwithstanding she must still grow both in this knowledge from faith to faith Coloss. 1.10. 2. Pet. 3.18. and in the practice not only of loving and of hating rightly and soundly, but also so Far and in such measure as she ought, the which thing is especially hard to observe.
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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:
14 Yet is it an easy matter to know it, to wit, that seeing a man must love God with all his heart, he may not divide & part this dilection to other things:
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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 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.
unto the which we must take heed we transfer not our love, as the covetous doe which make an idol of their substance. Ephesians 5.5. The riotous and gluttons which have no other God but their belly, Philip. 3.19. and in general all those which make their soul & their body to serve any other creature, according unto their passion and Lustiest, in steed of using them with giving of thanks, praising and blessing the Lord in them: 1. Tim. 4.4.
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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.
or principally in the end & scope of the right usage of them, which is the glory of god, 1. Cor. 10.31. as we Are warned by diverse advertisements sowed Here and there, touching this point, throughout the Scriptures.
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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.
Thus you see what this dilection is of the true spouse, addressing and turning her heart thither, where her treasure is, according to that measure of grace which is bestowed upon her.
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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,
15 But what shall we say of the hatred which is jointly opposed to love & dilection? It is easy to understand, that we must as hate that which is evil,
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,
But whereas evil is not a creature of God, but a vicious quality fallen on that which was created good, we must put a great difference between the Creature and the vice,
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.
And behold my brothers, behold him which being perpetual enemy of this Bridegroom who hath Bruised his head: Gen. 13.15. and trodden it under his own feet and under the feet of his spouse, Rom. 16.20. and seeking nothing Else but as a greedy lion to devour us: 1. Pet. 5.8. this old read Dragon I say, pursuing this spouse with all manner of rage, Apocalypse 12.3. this is he whom we must hate with an irreconciliable hatred, this is he against whom we must armour our selves with all the Pieces of our armour: Ephesians 6.13. and 1. Thess 5.8. in a word this is he whom we must perpetually detest and abhor.
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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 true that mankind is altogether corrupted and consequently every man being such, even from his conception, Psalm 51.7. is culpable of the wrath of God: Ephesians 2.3.
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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:
as he hath done Satan & the Angels his accomplices, but contrariwise would draw his spouse & his Church out of this corrupt mass, in such manner as I have before spoken:
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& 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:
& thereupon we cannot (& Therefore consequently we ought not) but by very uncertain presumptions discern those, which he hath destinated or not destinated unto this favour:
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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:
Therefore leaving unto God his secret Judgments, we must indeed be Friends unto the Friends, & consequently enemies unto the enemies of our Beloved, but indefinitely:
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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.
On the contrary side knowing by experience of our selves, that of being his enemies by nature, Ephesians 2.3. he hath made us his Friends, Rom. 5.8. Ephesians 2.11.
but contrarywise seek by al meanes to make them partakers of the same grace, which is shewed on vs by our cōtinual 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,
but contrariwise seek by all means to make them partakers of the same grace, which is showed on us by our continual Prayers unto god, beseeching him, That his Kingdom come: (which Consisteth in the accomplishment of the number of his elect in the last day, 1. Cor. 15.24.) and by all duty of charity,
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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 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.
even towards Strangers themselves, to force them to enter in unto the banquet, Luk. 13.14. towards the domestical, which shut out themselves, to the end to make them ashamed to stay without, 2. Thebes 3.14. yea towards the persecutors themselves, Mathew 5.14. being apparent by the First sermon of Saint Peter, Act. 2.37. that the Lord prayed not in vain indefinitely for them which Crucified him, Luk. 23.34. and by the conversion of Saint Paul, that Saint Stephen prayed not in vain 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.
And thus we must understand the saying of David, to wit, indefinitely, that he hates yea entirely hates those which hated God, Psalm 139.21. and the imprecations which he uses in many places of his Psalms, excepting such as be prophetical, of which sort there Are also Some in Saint Paul, Gal. 5.12. & 2. Tim. 4.14.
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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.
And yet we Are likewise commanded to fly, yea to detest the companies of the dissolute & wicked, 1. Cor. 5.9. although Iesus christ himself took his repast with Sinners and Publicans, whereof he yields a reason, Mathew 9.13. 17 As for other creatures which Are made for our use, there is no question of hating or flying of them in themselves, being good creatures of god.
& 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:
& Some Others, which would bring up again the Legal distinction & difference of Meats, Coloss. 2.21 & yet to this day certain superstitious Hypocrites, of whom it is spoken: Math. 23.24. make a conscience of smelling unto a nosegay:
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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.
For rather we must fly all things which estrange & turn us from the love of God, without excepting father or mother, wife or children, 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.
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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. 18 Yee see then my brethren what the loue and dilection of the Bridegroome is towards his Bride, whence proceedeth our saluatiō:
and the world Crucified unto her, Gal. 6.14. using the world as if she used it not, according unto the saying of the Apostle, 1. Cor. 7.31. and being so in the world that she is not of the world, John 17.11.16. 18 Ye see then my brothers what the love and dilection of the Bridegroom is towards his Bride, whence Proceedeth our salvation:
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.
you see on the other side how we ought reciprocally to love him which hath loved us so much, wherein Consisteth the testimony of our election & salvation. 1. John 4.12. Lastly you see how we ought in this world to order & Rule our love and hatred, which is the sum of a Christian men life.
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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.
God of his mercy give us grace thoroughly to know & to follow this Way, which we will demand of him together with all other things necessary for us, beseeching him as follows.
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4 The first relation and correspondence betweene that sacramental perfume and the perfections of Iesus Christ. 5 The second correspondence. 6 The third correspondence.
4 The First Relation and correspondence between that sacramental perfume and the perfections of Iesus christ. 5 The second correspondence. 6 The third correspondence.
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8 Secondlie vppon euerie member in the Church, represented by this spouse, to bee perfumed with the wisedome, obedience, righteousnesse and puritie of this Bridegroome, by imputation.
8 Secondly upon every member in the Church, represented by this spouse, to be perfumed with the Wisdom, Obedience, righteousness and purity of this Bridegroom, by imputation.
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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.
yea all the true Church, is in such sort in this world, that her Whole heart is ravished into heaven, tending only to the full and perfect conjunction and enjoying of him, in whom lies all his treasure, which is our Lord Iesus Christ her Beloved.
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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,
And Therefore this holy spouse having opened & declared his so Ardent affection, adds now, that it is not without just cause that she makes no reckoning of whatsoever withholdeth men Here below, in comparison of him, whom she Desires and Longeth After,
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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.
2 Whereupon we Are before all other things to note that she uses this word of perfumes, having regard properly and specially to the perfumes ordained and appointed in the Law.
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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,
For albeit the use of these precious perfumes were from all times usual and accustomable among the people of the East, which is to be seen aswell by sacred as profane histories, notwithstanding, the spouse had not properly respect unto 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 to that sacred perfume which was in such sort composed of earthly sweets, that notwithstanding the receipt & composition thereof Come not from man,
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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.
but was expressly prescribed of God, Exod 30.23. with an express forbiddall of applying it to any use Else save to the holy & sacred service of God: Exod 30.32.
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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, by a signification tending not onlie to represent and bring to our minde the thing signified,
This sacrament, I say, as all other Sacraments, was composed of a Signen and of a thing signified, sacramentally joined & united, that is to say, by a signification tending not only to represent and bring to our mind the thing signified,
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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.
as when outward Baptism, is called the washing away of our Sins, Act. 22.16. which is properly belonging unto the inward washing, which is made by the holy Ghost, 1. Pet. 3.2. and Mathew 3.11. as also the names of the body given for us, and of the blood shed for us, Are attributed to the bred 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,
So also in this place, he that was signified in Solomon's time, by these holy perfumes, namely Iesus christ, is called by the name of perfume and that in the plural number,
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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.
according to that which is said of the Apostle, that he is the body and substance of all the shadows of the Law. Colos 2.17. the perfections of whom being without measure, and most excellent in the sovereign degree, Are meant by these perfumes in the plural number.
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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,
3 Now Iesus christ being true God and true man, this is a thing without all doubt, that in respect of his divinity he is the fountain of all Goodness,
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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.
and of whatsoever we can imagine perfect and complete, wherewith all his creatures At the beginning were perfumed, in as as he engraved in them such testimonies of his Goodness and beauty.
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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 vnited & ioyned vnto his church, to make her as wel partaker of his gifts and graces,
And Therefore we will Consider of these perfumes of Iesus christ both in his divinity and in his humanity jointly considered, that we separate not and divide his two nature's (as certain Heretics called Nestorians have taught) but in such sort notwithstanding, that we know that these excellent smells proceeding from the divinity & godhead, Are poured into the humanity and manhood by which he is united & joined unto his Church, to make her as well partaker of his Gifts and graces,
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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 ;
And this is also the cause why the Apostle said not simply, that Iesus christ is the only Mediator between God and man, but also expressly nam him Man;
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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,
not that he is not a Mediator also between the father and us according to his divine nature, agreeable with that, which was well said by an ancient father, that his divinity is not a mediatrix without his humanity,
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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:
and to Eternal life ▪ 1. Tim. 2.5. Hebrew 2.14. The same then which is called by Saint John the Spirit which the son hath received without measure, John 3.34. and which was represented by the dove in his Baptism, is that very same which the spouse means Here by these Perfumes, as also Isaiah hath thereof spoken, using the very same figure, being as it were a commentator upon this place, Isaiah. 61.1. 4 Now in all Sacraments there must necessarily be Some convenience and correspondence betwixt the Signen and the thing signified:
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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:
The same must Therefore be found in this sacrament of Perfume. Therefore we must note First of all, that as the receipt and composition of this Perfume proceeded from God and not from men:
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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,
so the graces of which it is Here spoken, Are in the humanity of Iesus christ, in as as the son of God hath taken on him this humane nature of the substance of the Virgae descended from David,
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and consequently from Adam, in whom this nature of man was depriued of the image of god and made the bondslaue of sinne, Rom. 7.14. but hee is borne according to the flesh without any sinne, with his graces, in as much as the corporal masse of his body was so taken from the substaunce issued from Adam, that notwithstanding it was through the vertue of the holy Ghost, that the body of Christ was formed thereof, the power of the highest (that is to say the holy Ghost) hauing fully sanctified it, to bee a most holy and sacred pallace and perpetuall dwelling place of his most holie soul, endowed aboue euery other creature with al integrity & perfection:
and consequently from Adam, in whom this nature of man was deprived of the image of god and made the bondslave of sin, Rom. 7.14. but he is born according to the Flesh without any sin, with his graces, in as much as the corporal mass of his body was so taken from the substance issued from Adam, that notwithstanding it was through the virtue of the holy Ghost, that the body of christ was formed thereof, the power of the highest (that is to say the holy Ghost) having Fully sanctified it, to be a most holy and sacred palace and perpetual Dwelling place of his most holy soul, endowed above every other creature with all 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,
& especially that this humanity should become the true and perpetual temple of the person of the Eternal and only son of God his father, from the time it was conceived in the womb of the Virgae, to the end that Iesus christ might become true God and true man, man I say most righteous,
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,
so by these Gifts and graces, of which the humanity is the Subject, and whereof the spouse speaks in this place, we must understand not that which is essential in the divinity of Iesus christ, in which thing the Eutychians abuse and deceive themselves,
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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.
but the qualities created by this divinity in the humanity of Iesus christ, of whom we which Are his members could not otherwise draw them by any manner of participation, Ephesians 2.21. These things Are very high I confess and surpass all natural knowledge: Ephesians 5.32. but having herd God spoken of so long in this Church, we should and ought to have our Senses used & practised in them, Hebrew 5.14.
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But by these perfumes wee wil vnderstand the effectes and operations, of these perfections of the diuinity, poured vpon the head of our great & perpetuall Aaron, according as it is spoken, Psal. 133. 6 Thirdly the better to vnderstand the conuenience and correspondence of the signe and of this thing signified, we must consider wherefore these graces, with which the diuinity perfumed his humanity, are called perfumes. It is therefore to shew vs first of al, that as a good perfume hindereth & chaseth away the stench of any thing that is stincking & infecteth:
But by these perfumes we will understand the effects and operations, of these perfections of the divinity, poured upon the head of our great & perpetual Aaron, according as it is spoken, Psalm 133. 6 Thirdly the better to understand the convenience and correspondence of the Signen and of this thing signified, we must Consider Wherefore these graces, with which the divinity perfumed his humanity, Are called perfumes. It is Therefore to show us First of all, that as a good perfume hindereth & chases away the stench of any thing that is stinking & Infecteth:
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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:
and of whatsoever arises thence, in such sort that in him, who is by good right most acceptable unto him, Mathew 3.17. we be also acceptable unto him, Ephesus. 1.6. Farder as the odoriferous fume mounts up on high, albeit it be poured forth, and perfumeth all which come near it:
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,
You see then what we Are to gather upon these three points, I mean, touching this Signen, figured in the Law by those corporal and sensible holy perfumes, & the thing signified by them,
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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.
namely the perfections with which Iesus christ is endowed in all perfection, (in as much as he is our elder brother) and Thirdly touching the correspondence, which is between this Signen & the thing signified.
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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,
And that was, as we have above 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 ever appeased towards us,
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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:
And this is the cause why Saint John calls him the lamb which Takes away the Sins of the world, John 1.36. and Saint Peter Says that he hath born our Sins in his body upon the tree, 1. Pet. 2.24. to the end (Says the Apostle, Rom. 5.19.) that as by the disobedience of one man sin entered into the world and by sin death:
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.
And this is the cause why the Angels announcing unto the shepherds his birth, & the real and actual Pouring forth of this perfume, whereunto this spouse even in the time of Solomon aspired, Says not only a Saviour is born to day, but a Saviour is born unto 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 brings us that unspeakable peace unto our Consciences, which the world cannot give, John 14.27. Rom. 5.1. & Philip. 4.7.
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& 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 vs acceptable vnto the father.
& that not without cause, seeing Iesus christ is made unto us Wisdom, righteousness, sanctification, and redemption, 1. Cor. 1.30. taking away by this means all that which makes us stinking before God, and instead of that uncleanness, perfuming us with all that which may make us acceptable unto the father.
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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:
For First of all, the Whole and entire pure Wisdom of him, in whom Are enclosed all the treasures of Wisdom and understanding, Coloss. 2.3. being communicated unto us and allowed us by faith, our ignorance and blindness, which infected our Whole mind, Are covered therewith:
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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.
moreover all our Sins being blotted clean out by the satisfaction of him, who died, the Just for the unjust, 1. Pet. 3.18. and which is more, the full and perfect accomplishment of all the Commandments of God being found in him, which made himself Subject unto the law, Gal. 4.4. to the end to accomplish for us all righteousness: Mathew 3.15.
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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,
all this being reckoned and allowed us, and applied unto us by the Instrument of faith, we Are not only Delivered from the stench of our unrighteousness,
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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,
poureth forth the effects of the same holiness and uprightness into the hearts of the believing, abolishing by little and little that old most stinking nature,
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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 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 making on the contrary side a new & altogether Another nature to be born: 1. Pet. 1.23. to will & to do according unto our measure, those things which Are acceptable unto God, Philip 2.13. beside the special and particular Gifts which the same Spirit distributeth unto us, drawing them from him which is the fountain of them, John 16.15. 1. Cor. 12.11. as all the scripture Witnesseth speaking of our second creation or regeneration.
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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:
And this is also the cause why the works of Christians being perfumed by our Lord Iesus christ, who works in our hearts by his Spirit, Rom. 8.14. Are acceptable unto god, Rom. 12.1. among the which the principal is the invocation of his name, of which the Prophet speaking and having respect unto this sacramental perfume, said, Psalm 141.2. Let my prayer appear before thee, as the perfume, and the lifting up of my hands as the evening 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.
as it is also said Apocalypse 8.4. The works of charity towards our neighbour come After in the second place, ascending up also even unto the lord by this perfume, Act. 10.4. & Philip 4.18. by reason whereof the spouse also compareth his name to a perfume poured forth.
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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.
For for this cause is he called christ, that is to say the anointed of the Lord, and we also Are nam Christians, that is to say anointed or perfumed, with this his perfume, which brings us salvation.
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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.
This is the cause also why he is nam Iesus, that is to say, he which hath Delivered us from all Mortal uncleanness and filthiness which was in us: Matthew 1.21.
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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 being infected by us ▪ for dung and filthiness, I say as being infected and polluted by us and by reason of us For when Moses Saith that God cursed the earth Because of the sin of man,
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,
when neither they can, nor they will, so long as they remain in their own nature, use them as it appertaineth, that is to say, in good measure, with an upright conscience,
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,
And what shall we say of those things which Are directly contrary to the will of God, with which the world is wholly infected both within & without? The Lord of his mercy give us grace to know throughly indeed such our filthy & stinking uncleanness,
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& 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:
& contrariwise to seek After this so precious and sweet odour, with which this spouse is said to be perfumed, running down from the Ivory palaces, of which mention is made Psalm 45.8. Learn Therefore you covetous, how infected and stinking this filthiness of yours is before God:
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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.
and instead of seeking After your pleasure, and putting your trust in uncertain and transitory riches, 1. Tim. 6.17. have your heart & your treasure in the true and pure & not perishing riches.
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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,
Ye drunkards and gluttons, to whom nothing savoureth but wine and Meats, the end whereof is stench and rottenness, Learn to seek After the living water which refresheth to Eternal life,
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 it is spoken:
the Adulterers and vile unclean Persons, very hogs and Swine with two feet, how long will you wallow in your abominable and filthy infections? Contrariwise my brothers let us harken, (if we will have any part in the true life and in these sweets whereof it is spoken:
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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.
Let us be Therefore, both men and women, young and old, these Virgins, of whom it is Here spoken, and in the Apocalypse 14.4. or rather let all of us be this pure spouse as she is nam by the Apostle: 2. Cor. 11.2. which speaks Here, and warneth us with her self.
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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:
in the which simply the Kingdom of God does no more consist, then in eating and drinking: 1. Cor. 7.36. and Rom. 14.17. as also no man is the Holier Because he is married:
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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:
but signifies Here that chastity and spiritual purity, opposed to all unclean affections and actions of the Flesh, which the Scripture calls the old man:
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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.
but remain in our old skin, we have no part with Iesus christ, nor consequently with the Kingdom of God: 1. Cor. 6.9. Rom. 8.9. They Therefore who have so highly praised & commended virginity, as to make it the sum of Christian perfection, have gone too Far & exceeded in this point.
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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.
Wherewith Sathan, contrary to their intent, hath so well served his turn, that binding At the last their poor Consciences with the Voelli thereof against the meaning of the Apostle, 1. Cor. 7.35.
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, there was no mētion at all of such virginity among the people of God,
And that this is Here very much beside the purpose alleged for virginity, it appears At least by this, that in the time of Solomon, there was no mention At all of such virginity among the people of God,
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& 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 other Apostles, and the brothers of the Lord, 1. Cor. 9.5. yea Saint Paul himself also, if a man will believe most of the ancient and renowned expositors, upon the place of the Philip. 2.20. To return to our purpose, the spouse Teaches us hear three most necessary points:
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 walking as he hath walked, Colos 3.5. Ephesians 5.1. and 1. John 2.6. Secondly by what means we pass from our uncleanness to this purity, to wit, being perfumed with the graces of the Bridegroom, by whom it is given us to believe: Philip. 1.29. Ephesians 2.8. and to will and to do, according to his free goodwill: Philip. 2.13.
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 which love is as it were the Light of the lamp of those wise Virgins, of whom mention is made, Matt. 25. as also it is expressly reiterated by Iesus christ, in that excellent and last sermon which he made unto his Disciples going to his death,
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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,
12 we have Therefore in this third verse an excellent abridgement of all true Christianity to discern it from the false, which leaneth to it self in Whole or in part,
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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:
but we must be sprinkled within with the blood of the Bridegroom, and with the power of the Spirit of sanctification, 1. Pet. 1.2. being received by a true & lively faith, and witnessed truly by good works:
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,
to the end that that being accomplished in us which is written in the 133. Psalm namely, that this precious perfume with which our true head Iesus christ was anointed descending down unto us,
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.
so to love him as he hath loved us, Ephesians 5.25. we may be in the later day really and Fully perfumed and filled with his Eternal glory in heavenly places, to whom in the unity of the father and of the holy Spirit, be all glory for ever. Amen.
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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.
HITHERUNTO we have understood what hath been the most Ardent desire of the spouse, ravished with the consideration of the excellency of his Bridegroom, with whom she wishes and Desires to be entirely and happily joined and united.
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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,
All which may seem not to accord and agree with that which she now adds, demanding to be drawn by him, whereas they which march forward of themselves with all diligence,
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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.
We must Therefore First of all confess, that if we have in us any good motion At all, that is to say, tending in such sort as it ought, to the glory of god, be the same never so small, it Proceedeth not from our nature, either in Whole, or in part.
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& 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.
& of whatsoever is truly good, Rom. 5.10. & 8.7. And this is the cause why the Apostle, Ephesians 2.1. Says not simply, that we Are wounded, but that we Are naturally dead in our Sins and offences.
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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,
2 We must Therefore in this place take heed of two most false doctrines, whereof the one is of those, who being ignorant of the Effect of the fallen of the First man in his Whole posterity,
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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:
even unto the little children which Are yet in the womb of their mother, have Thought that man being provided of Some natural understanding and judgement, had no farther need of the law of God then to be better and perfectlier informed of the will of God his Creator:
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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.
but the other, desiring to part stakes between that which they call Freewill & the grace of God, fallen by an other Way into the same inconvenience and mischief.
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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,
For towards God, the former of these doctrines is as good as the later, whereas we ought to avouch & confess, that it is the mere & only grace & mercy of God, not which aideth our nature being weakened,
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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:
For we know well enough, God be thanked, that the fallen of the First man hath not deprived him of understanding and will, by the which faculties, man does yet ciffer from bruit beasts:
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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.
so Far we Are from transforming of him into wood or stone, although the scripture call the heart of the man unregenerate, a heart of stone, opposed to an heart of f••sh, that is to say, made soft and tender by the grace of God, Ezekiel 36.26.
But we say, that in that which concerneth the knowledge 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.
But we say, that in that which concerns the knowledge of the true God unto salvation, that is to say, touching the Doctrine of the gospel, which is the power of God to salvation to all that believe, Rom. 1.16. Flesh and blood reveil it not unto us, neither in Whole nor in part, Mathew 16.17. but the son of God must reveil it unto us, John 1.18.
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.
but giving us First eyes, that is to say in the language of the Apostle Ephesians 1.18. enlightening the eyes of our mind, to wit, which were before clean put out in respect of this knowledge of our salvation.
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.
Our understanding Therefore remained unto us, but filled with ignorance and uncapable of knowledge: yea an enemy to the truth of God, Rom. 8.7. We have also a will, but replenished and filled with all wickedness and vanity, by reason whereof the Lord speaking of this First grace uses the word of New birth, John 3.3.
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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.
To conclude Therefore that which the Apostle Says, that man before this First grace, is sold under since, that is to say, is made a slave of since: Rom. 7.14.
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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.
and that the natural man, that is to say, that the man which is not otherwise quickened & made alive in his soul, them now it is naturally in him, cannot conceive the things of the spirt of God, is most true of man entirely considered in his own nature without any manner of exception, or qualification whatsoever.
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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.
as appears by the words which went before, by which she most plainly and unfeignedly Declareth, that she was already drawn, yea and as it were ravished above the Clouds by this grace, witnessed by a most vehement desire of hers of passing yet farther.
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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 minute and moment cry out: Draw me, draw me :
even so is the second, and After the second a third, and so on, in such wise, that even to his last breathing, every faithful soul must every minute and moment cry out: Draw me, draw me:
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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:
such repugnancy & resistance there is yet remaining in those, which Are most obedient, such heaviness and lumpishness in those which Are most ready and diligent:
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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 all these graces which come one on the head of an other, must proceed from the same fountain from which the First did, I mean from the mere and only free bounty and liberality of our God, which moves him to perfect his work begun in us;
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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,
So that this distinction of works going before faith and only preparatory, as the Sophists speak, from the works which follow and come After faith, of which they make their merits of condignity, were verily forged in the shop of Satan, who could by no better and Readier means lead men unto destruction,
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,
how regenerate soever he was, and crying out miserable man that I am, who shall deliver me from this body of death, Goes not to vaunt himself of his travails,
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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,
in such sort as that saying of Leo an ancient Bishop of Rome, overthrowing the Indulgences and Pardons forged by his wicked Successors, is most true,
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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.
namely, that the righteous gave not crowns, but received crowns, and that from the constancy of the faithful Are proceeded Examples of patience and not the Gifts of righteousness.
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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 to serve and walk After him, but he must succour, maintain, & give continual forces to this desire, which otherwise would suddenly die and come to nothing,
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and our latter estate and condition become worse then the first. Alas wee see at this daie but too manie examples of that which is written: Mat. 12.45. and 2. Pet. 2.20.
and our latter estate and condition become Worse then the First. Alas we see At this day but too many Examples of that which is written: Mathew 12.45. and 2. Pet. 2.20.
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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.
This, this is the extreme desire the Father's had, whereof Iesus christ spoke Mathew 13.17. and 1. Pet. 1.11. I must Therefore (Says the spouse) approach nearer thee.
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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.
as the Catharists of old, and in our time the Anabaptists, and of them which forge unto themselves an Idea of a Catholic Church, which should be without spot or wrinkle, which they afterward apply to their phantasm of the Sea of Rome, without any either scripture or reason.
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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.
And yet for all this the true Church Leaveth not to be the receptacle & garden of the truth of God, who never suffers that this Foundation should not remain and abide firm and sure.
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That which I call the corde is the preaching of the Gospell, the ordinary instrument of the spirit of God, to open our heart, to the end to make it heedful and attentiue,
That which I call the cord is the preaching of the Gospel, the ordinary Instrument of the Spirit of God, to open our heart, to the end to make it heedful and attentive,
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:
It is but in vain Therefore for such as Are ordinary and Common contemners of God's word to say Draw me. For it is no more then if they should say unto God, make me to live without a soul, 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.
a man may demand why the spouse Says in the singular number Draw me and not Draw us, seeing that anon After she speaks also of her Sodales And we will run After thee.
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Let vs therefore vnderstand that this spouse here representeth not one onlie person, but the whole company & assembly of the true faithful already instructed,
Let us Therefore understand that this spouse Here Representeth not one only person, but the Whole company & assembly of the true faithful already instructed,
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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.
Shee meant not Therefore to forget her company in speaking particularly of her self, but to show by her own Exampl the rest of her train what they ought to do.
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.
and so take one Another by the hand, and ascend up together to this holy house of God whereunto we aspire: Isaiah 2.3. which thing is principally required in the Pastors and Teachers which Are sent to this Effect and purpose.
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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.
By which words is shown us the Effect of that which she required, when she desired to be drawn, to wit, to the end that she might not only march forward and go on with more courage but rather run.
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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.
and follow hard After those things which Are before, and draw to the mark, that is to the price of the high calling of God in christ Iesus. Philip. 3.13.14.
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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,
the life of man being elsewhere compared unto a raze, in the which, Says he, many do run, but one only receiveth the price, namely he which Runneth to the lists end,
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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,
But what shall become of them who recoil and go backward in steed of going forward? what shall become of them which not only draw back but flatly turn the back, returning as Swine unto their mire,
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,
7 And what may I say hereupon? even thus much in few words, that albeit the Lord by a more then admirable Continuing of his graces and singular patience to invite, to draw, to summon us, us, I say, of this city,
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I speake it to my great regret & griefe, cōparing the time which I haue seen, in the which there was so great zeale to the word of God, that the pastors and teachers were not sufficient to furnish men therewith,
I speak it to my great regret & grief, comparing the time which I have seen, in the which there was so great zeal to the word of God, that the Pastors and Teachers were not sufficient to furnish men therewith,
but did run vnto God, and God did blesse them, withholding & staying the furie & rage of their greatest enemies, during their greatest fiery zeal & courage.
but did run unto God, and God did bless them, withholding & staying the fury & rage of their greatest enemies, during their greatest fiery zeal & courage.
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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.
And Therefore it is unto us, that that reprehension made by the Apostle to the Galatians pertaineth, that having begun in the Spirit, we end in the Flesh: Galatians 3.3.
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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,
Every one is given unto himself, covetousness and distrust have possessed every men heart, there Are no laws which can bridle our pomps and superfluities, in such a time,
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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.
yea into his shirt if our clothes did hinder us Every man foldeth & wrappeth him self in the Cares and thoughts of this world, instead of meditating and putting that in use, which retireth and plucketh us from the world, that we perish not with it.
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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,
If we will not, God will show us to our cost (and we Are very blind if we perceive not that he does already prepare himself thereunto) that if we think not on it, he will think on it,
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and when wee shall crie, it shall be aunswered vs, as it was them which were inuited to the banquet, Matth. 22.8. as the workers of iniquity, Mat. 7.23. as the foolish Virgins: Mat. 25.12. from the nūber of which the Lord keepe vs. In summe therefore the faithfull as straungers and wayfarers in the woorlde doe protest in this place, that they labour to come vnto that Cittie whereof God is the maker and builder, Heb. 11.10. not onelie to walke thither, but also to runne thither with all their forces they haue receiued of him which draweth them thither.
and when we shall cry, it shall be answered us, as it was them which were invited to the banquet, Matthew 22.8. as the workers of iniquity, Mathew 7.23. as the foolish Virgins: Mathew 25.12. from the number of which the Lord keep us In sum Therefore the faithful as Strangers and wayfarers in the world do protest in this place, that they labour to come unto that city whereof God is the maker and builder, Hebrew 11.10. not only to walk thither, but also to run thither with all their forces they have received of him which draws them thither.
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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.
and consequently they shall have no other fruit of their travail, then that which Isaiah speaks of 29.13. and the Apostle: Colos 2.18. Ye see then all false worships and Religions condemned in one word, of which the Apostle in that place of the Colos 2.18. handling this very matter sets down three Kinds.
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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,
Item that Because the perfection of every estate Consisteth in unity, there must be one general head in the administration and government of the catholic 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.
or other like conclusions of theirs who forge and devise a Religion After their own fancy, taking their humane discourse (a very bad Rule and squire) to Rule and squire out their building by.
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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.
The second kind Consisteth in gross superstitions, and such as Are manifest unto all, except it be to them, which Are altogether blind and so will be.
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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,
as Are At this day in the Church of Rome holy water, holy wax, paternosters or beads, going on pilgrimage, certain Signs of the cross, certain Kinds of weeds & attires & other such babbles, in which there is neither sense nor reason,
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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,
In the room of this have succeeded At this day the traditions of men, and an infinite number of devotions, by which not only the Commandments of God Are taken away and abolished,
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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,
Now all this is nothing Else but to run in vain After strange God's, although a man give them not this name but that all this is disguised under these fair words of serving of God, of the Authority of the Church, of Antiquity, and of good Meaning. But in lieu of all this we Are sent Here unto Iesus christ alone,
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and consequently to his holy and only woorde preached, and wholly put in writing, first by the Prophets according to the measure and dispensation of the times,
and consequently to his holy and only word preached, and wholly put in writing, First by the prophets according to the measure and Dispensation of the times,
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& 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,
& finally by his Apostles, without being lawful even to the Angels themselves, to change any thing therein, to and or diminish, the Church being founded and grounded upon this ground-plate & Foundation,
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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 this advertisement must also guide us in all our particular thoughts, deliberations and practises, in which we must always demand of God the address and direction of his holy Spirit, that we never go beyond him,
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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:
And herein committed Saint Peter a very great fault, by and by After he had made that excellent Confessi of faith, by reason whereof he was called Cephas, that is a stone or rock:
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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 her, she is as it were already placed in heauenly places: Eph. 2.6.
Declaring by these words that she is indeed the true Church, cheering her self so greatly with that which notwithstanding yet she saw not but in part. 1. Cor. 13.12. but holding herself so assured of the rest, for which she hath so sure pledges: 2. Cor. 1.22. that it seems her, she is as it were already placed in heavenly places: Ephesians 2.6.
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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:
The secret chambers Therefore of him who is Here called the King, and is so indeed, according to the Ordinance of the father which no man can break or infringe, Psalm 2.6. Are First of all the revelations of the secrets of God touching our salvation in Iesus christ, by the Mouth of his prophets:
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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.
which we may call the porch or fore-chamber unto the palace of heaven, into the which the Saints and holy men being brought before the manifesting of the Lord in Flesh, have seen and as it were saluted the promises a Far off: Hebrew 11.13. looking in into the holy court through the veil, for the which vision and sighed, it is said by the Lord, that Abraham rejoiced, John 8.56.
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.
namely that which is called The great secret of piety and Godliness, that her Beloved would make himself to be seen in Flesh, would be justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the world, and received 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 Beloved, meaning thereby the more near and plain opening of all the will of his heavenly father, John 15.15. and himself being really exhibited, In whom Are ratified all the promises of salvation. 2. Cor. 1.20.
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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.
For which reason Isaiah calls the Gospel the arm of God. Isaiah 53.1. and Saint Paul Says that it is the power of God to salvation to all that believe. 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.
And Therefore it is not without cause that Simeon holding our Saviour in his arms received a most singular and unspeakable contentment, Luk. 2.29. and that our Lord said unto the Apostles that they had a great advantage above the ancient just men and prophets. Math. 13.17.
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But yet notwithstanding wee see yet but as it 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.
But yet notwithstanding we see yet but as it were through a cloud, and know not but in part, 1 Cor. 13.12. not appearing as yet what we Are, which is differed unto his later coming: 1. John 3.2.
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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.
as it were in a glass, 2. Cor. 3.28. looking till he bring us into the innermost of these secret chambers, which he is gone to prepare for us, John 14.3. to see him as he is in his true Kingdom, and to be eternally with him, 1. Thess 3.17. to see that which eye never saw, to hear that which ear never hard, and to know that which never ascended into the heart of man.
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,
the faithful desiring to be saved for no other cause but to Glorify him, (not staying so much on that which shall betide themselves to sing that goodly song unto God with full and perfect joy, Not unto us O Lord, not unto us,
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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,
that this blessed company promises that she will forget the wine, that is to say, all the most alluring delicacies of this life, to take her Whole pleasure in the meditation of the dilections of this her Beloved, using again a word of the plural number to signify more expressly the plenty and abundance of that which God hath reserved in store for his,
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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. 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.
as also before she made mention not of one cabinet and secret chamber, but of secret chambers, according to that which the Beloved afterwards said, that there Are many lodgings and chambers of Abided for the elect in his Father's house: John 14.2. and we may not doubt but that by this word of Delicacies we Are to understand, not only that which is beside the necessity, which is required to the entertainment of this life, according to the saying of the Apostle, that having food & raiment we be therewith content, seeing we brought nothing into this world nor shall carry any thing out of it: 1. Tim. 6.7.
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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,
but also that we must go so Far, if we be true Christians, that nothing, be it of the highest, middle or lowest quality, no not our own selves, which we should not cast Far from us,
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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 :
And this is that which Iesus christ signifies by those forms of speaking, of hating of father and mother for the love of him: Luk. 14.26. of cutting off the hand and the foot, and putting out the eyes:
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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:
nor After the manner of hypocritical Monks, as if it were a work of perfection to forsake father and mother to retire a men self into a desert for contemplations sake, unprofitable both to ones self and to Others:
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.
for it is Another thing so to use this world, as to refer all things thereof to the glory of the Creator without seeking After any thing Else in it but the use, with giving of God thanks.
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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 this is that which Solomon himself hath taught us At large in that excellent book of the Preacher, in the which he hath walked us through the Whole labyrinth & mizmaze of this life, showing us the knowledge of using it well without abusing of it, according as the Apostle does also warn & advertise us: 1. Cor. 7.31 ▪ and 1. Tim. 5.17.
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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,
and the psalmist most amply Psalm 49. Therefore although it be Here said, that a man must think more upon the dilections of the Beloved them upon wine, we may not so take it,
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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.
11 Neither must we marvel that this word of Wine is taken Here generally, rather then any other word, to signify unto us the abuse of the good creatures of God.
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& 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.
& 22. since which time we see to our great grief how the most part of the world is grown to be Worse and Worse in this point, the Apostle not having spoken in vain. Ephesians 5.18. That therein is excess, and that which an ancient writer, who never hard Iesus christ spoken of, Says, That Drunkenness was the Metropolitan or capital Cytty of all the Whole province of vices.
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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.
In steed of this, the Apostle in the place above alleged warneth us to be filled with the holy Ghost, as before him the Lord himself does, crying so loud by Isaiah. 55.1. Come take wine without money or money 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.
How ever it be, the sentence given by the Lord shall executed, to wit, That drunkards shall have no part in the Kingdom of heaven, 1. Cor. 6.10. Beside the horrible Judgments which God Executeth daily upon the bodies of drunkards witnessed by that Common proverb being most true, The pot slayeth more men then the sword.
To returne to our purpose & so to conclude, this holy Queene and her companions, acknowledging that 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,
To return to our purpose & so to conclude, this holy Queen and her Sodales, acknowledging that all Goodness comes from the mere grace of god, drawing us unto himself, protest in this place, that being once admitted and let in into the secret chambers of the King, they will forget whatsoever they have had and received without him, that is to say, they will not look back, to sorrow for this or for that,
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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.
which shall be truly and Fully accomplished in the later day, but must be happily begun & constantly pursued After of us Here below, not following the Exampl of Lots wife: Luk. 17.32. but making in verity and truth the same protestation which David makes: Psalm 16.5. and the Apostle Galatians 2.20. and 6.14.
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Our helpe be in the name of God, &c. It is written as followeth in the first Chapter of the Canticle of Canticles, the fourth and fifth verses. 4 The vpright loue thee.
Our help be in the name of God, etc. It is written as follows in the First Chapter of the Canticle of Canticles, the fourth and fifth Verses. 4 The upright love thee.
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1 A summarie rehersal of the sermons going before, and wherefore the spouse changeth her speech, casting her eies vpon the companie which followed her.
1 A summary rehearsal of the Sermons going before, and Wherefore the spouse changes her speech, casting her eyes upon the company which followed her.
5 This spouse is accōpanied with three sortes of maidens, whereof some of them are indeed her companions, others her enemies, others are as it were betwixt both.
5 This spouse is accompanied with three sorts of maidens, whereof Some of them Are indeed her Sodales, Others her enemies, Others Are as it were betwixt both.
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8 The inward beuty of the spouse is neuer taken from her, but she may wel bee spoiled of her outward ornaments for a time, when it pleaseth her Bridegroome.
8 The inward beauty of the spouse is never taken from her, but she may well be spoiled of her outward Ornament for a time, when it Pleases her Bridegroom.
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,
then on this real conjunction with his Beloved, in which Consisteth her Whole felicity, and for this cause desiring him, that either he would come unto her,
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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,
We have Examples of either of these Desires in the holy Scriptures, being a thing most certain, that the ancient Father's from the beginning of the Church, wished for nothing more then the coming of their deliverer,
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 :
since his First coming, instead of being satisfied therewith, desire yet more fervently his return, as Witnesseth that demand of ours every day in our prayer, That his Kingdom come:
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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,
Now the spouse having ended her former speech, by the which she was raised as it were above the Clouds, by the wings of faith and hope, she entereth Here now into Another,
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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,
This Queen Therefore having boasted her self, that if she were drawn by the King her Beloved, she would come running unto him with a goodly and triumphant company,
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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.
and hereupon beginning to Consider what this troop and train of hers could be in comparison of them, whom she calls Here, Daughters of Ierusalem, and of those of whom she afterwards Complaineth, she becomes At the First as it were ashamed.
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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:
But afterwards considering the quality and not the quantity thereof, she pronounceth cheerfully these words, The upright love thee, as if she should have said, we Are indeed a small company, but fair and good:
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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.
2 This is the Comfort & consolation which hath been, & yet is most necessary unto the Church, according to these words of the Lord: Luk. 12.32. fear not little flock, for it is your Father's pleasure to bestow on you a Kingdom.
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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 this world, there are alwayes to be found more fools then wise men.
There Are then no greater deceivers, to term them in most courteous manner, then they, who to discern the true Church (to the which we must of necessity join our selves if we will saved) from the false (from which we must of necessity separate our selves if we will not perish) stand wholly upon a multitude. For First of all, every one is constrained to confess, that even in the affairs & dealings of this world, there Are always 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,
How is it then when the point concerns supernatural Wisdom and Goodness? If we will not believe that which the Lord himself hath said in express terms, speaking of the broad gate which leads to destruction,
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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.
when the deluge Come upon the world, in the which only eight Persons were spared which perished not by the waters? And afterwards what was Abrahams house, in respect of the Canaanites only? Yea what was the Whole people of Israel, to comprise therein the Hypocrites and false Israelites, in comparison of all the Nations of the world, shut out of the Covenant of salvation? Ephesians 2.12.
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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:
Yea and then especially when the Bridegroom Come into the earth in person, to gather and to visit his Church, who rejected him but the Builders? who cried away with him, away with him, crucify him, crucify him, but the multitude? what multitude was that First number of sixscore Persons, by which the the Christian Church began in Ierusalem? To be short when our Adversaries At this day, who oppose their great number to our small company, shall have well counted, what Are they all together in comparison of the rest of the world which acknowledge not Iesus christ? The multitude Therefore is so Far from being a true mark of the Church of God, that on the contrary side the greatest number ought rather to be suspected of us 3 Notwithstanding we say not that every small company ought always to be followed:
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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 what is this uprightness, 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 selves to perform it, according to the measure of his grace,
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,
whence it Followeth that what Doctrine soever withdraweth us never so little from the love of God (as all false Religions have this in Common, that they stay men either on themselves,
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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:
if he say that he loves God, John 13.35. and 1. John 4.20. 5 There follow now After this, the words of the spouse turning her self to the daughters of Ierusalem:
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,
Seeing then that we understand by this spouse the true Church of the Lord, and by the Virgins which follow her, those which from day to day Are born and bred up in her in the Lord,
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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,
6 The spouse Therefore speaking unto these, and calling them Daughters of Ierusalem, Because that Ierusalem should be especially the city of God, sets before them,
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,
And you the rest which I see Here about me, and yet Are not of my train, of whom is it long, that you Are not, having received this grace of God to be born not philistines,
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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:
For as, if you behold me outwardly, I am as black & as tanned, as if I had been brought up under the skins and Cabins of these Moors and Arabians:
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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,
as unto a young maiden driven by her naughty and wicked brothers out of her Father's house, where she should have lived and continued At her ease, driven I say, Far and wide,
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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,
Now for the understanding of this speech which is altogether allegorical, as also this Whole Canticle or Song, we must First of all note, that whereas ordinarily by the colour of black is understood every sad and unpleasant thing,
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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 beginning as Ezechiel hereof speaketh Ezech. 16. For,
notwithstanding by blackness in this place, which the spouse Confesses to be in her, is not meant our natural foulness & blackness, which is indeed more then filthy & detestable, in which this spouse was found At the beginning as Ezechiel hereof speaks Ezekiel 16. For,
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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.
as also of the excellency of the Ministry of the Gospel, so much the more precious and glorious to the eyes of such as see clearly, the more simple and less earthly it is.
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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.
but contrariwise, as he Declareth by the Mouth of all his Prophets, all of it whatsoever would have been unto him in this respect most stinking, foul, & infected.
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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,
Ye see then that the Church hath a double ornament, and that a most precious one, with which being clothed and decked, she shows passing fair & goodly,
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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.
as on the contrary side, being spoiled thereof, she is in such sort disfigured and grows out of favour, that he must have very good eyes which will know her.
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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,
But as for the outward decking, together with other marks which Are likewise visible, when it Pleases God, his poor Church is for a time as it were stripped out of it, either Because the world is not worthy to have in the midst of it such a beauty which it contemneth,
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:
until the time of reconciliation, as Isaiah hereof speaks: 54.6. and 7. For that time Therefore she is in sorrow and heaviness, and without her gloss and glittering, which may be perceived:
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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 (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,
9 For Exampl and proof hereof let us compare the time of the captivity of Egypt, of the greatest part under the Judges, under Saul, under the ten tribes After their revolt, under a great part of the Kings of Iuda, under the captivity of Babylon (under which there was no apparent from of state, either temporal or ecclesiastical) the time of the misery's and horrible disorders and confusions which happened under the empire of the Greeks,
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,
and under the Roman, until the total destruction of the Temple, and of the Nation of the Iewes, let us, I say but compare these times with the outward estate of the Church under Moses, Aaron, Iosua, David, Solomon,
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.
as if it were essential and perpetual, being most commonly spoiled thereof, and yet not leaving Therefore to be known by them, who have had good eyes to mark her native, and essential inseparable beauty.
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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,
10 Now to come to the christian Church, this point is especially to be noted, to wit, that whereas the ancient Church for the obscurity of the promises, which were as it were the contract of this marriage, waiting for the visible coming of the Bridegroom, had need of these earthly & material Jewels,
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:
Retaining Therefore the sovereign and Eternal Priesthood unto himself, and likewise the regality in lieu of all the Levitical Priesthood and other charges & Offices serving thereunto:
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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:
he hath First of all Set up his spiritual Temple throughout the world, which is the Christian Church, by his master Builders, I mean, by his Apostles, prophets, and Evangelists:
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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:
which being done, he hath withal established for Governors of this building, unto the end and consummation of the world, Pastors and Doctors for the administration of the word and of the Sacraments:
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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,
as it was in the time of the Apostles, under whom verily she flourished in this native and ingenuous beauty, both inward and outward, which Isaiah Describeth unto us, 54 and 60. But alas, we may well say that this glittering gloss of hers, was but as a lightning which passes from East to West,
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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,
For behold already even in the Apostles time, they of the Circumcision could not abide the taking away of the Judaical Ceremonies, which had been sometime the decking & setting forth of this spouse,
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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.
Others, not considering that they went about to be more wise then god himself, instead of contenting themselves with this native and ingenuous beauty, added thereunto the painting of their own goodly humane Wisdom.
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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.
and namely by a most singular divine and clear distinct setting down of all these Abuses, Coloss. 2.16. and the Verses following, yet could he not hinder that this should not come to pass.
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as namely holy water, priestly vestments, lights, decking of materiall temples, shining and glittering with gold and siluer and precious stones, without sparing of all maner costly apparell, & brauerie that might be.
as namely holy water, priestly vestments, lights, decking of material Temples, shining and glittering with gold and silver and precious stones, without sparing of all manner costly apparel, & bravery that might be.
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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,
Afterwards the simplicity of administering the Sacraments seemed over Light, & Therefore there must be added to the consecration of the water, chrism, salt, spittle, chreme, etc. As for the sacrament of the Supper, it was in the end clean taken away & abolished by Transubstantiation,
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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.
Beside all this, this goodly humane Wisdom hath had that credit a long time to model and pattern forth ecclesiastical charges After the Roman policy, to the end to fulfil and accomplish that which was foretold by Saint John, in the Apocalypse, of the Image of the beast.
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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.
seated the one and the other upon the seuen hills, and especially he of the West, who does yet make drunk the Kings and nations of the earth, assisted with his brethren, Officers of the latest and Newest forge, called Cardinals.
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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,
yea verily, if a shameless thing, painted and diapered by her lovers, may be this chaste and modest spouse of Iesus christ, which hath neither within her nor upon her any thing save that which it hath pleased his Bridegroom to give his,
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& 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.
& which contents herself altogether with the garments, which the true and faithful workmen of the Lord, I mean his Apostles, have Cut forth and fitted for her.
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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.
The more then the Church is decked After the Apostolic fashion, the more fair she is, whatsoever the minians and bawds 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 outward ornaments shee receiued of hir Bridegroome,
And if the poor ancient Church brought in Here by the holy ghost, hath had just occasion of complaining, that she was as it were disfigured by them, either which plucked from her the outward Ornament she received of his Bridegroom,
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:
or which loaded and disguised his with profane trimmings & tifflings up of her, which darkened and obscured his shining beauty, according as the prophets in many places speak thereof:
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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,
alas upon how much more just occasion, may and ought the Christian Church to complain of them, who under colour that they would deck and trim 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 make his more fair and beautiful then her spouse had made his, have arrayed her so ill? And so hath she indeed already made his complaint hereof unto her Bridegroom, who hath begun in our time to hear his,
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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 hath put it into the minds of good Christian Princes and Magistrates to disburden her of those stinking and defiled gawdes to restore her unto her native beauty ▪ in which thing, God of his Goodness inspire them farther,
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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.
and guide them with his favour more and more, to the end that we may soon see the accomplishment of that which hath been hereof foretold, Apocalypse 21. It remains we now speak of the second kind of blackness, proceeding as hath been said from the afflictions and incommodities which concern the state of this present life.
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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.
all this notwithstanding, be it he chastise her, be it he exercise or prove her (as it is said Psalm 44.) finally turning to an happy and good end for her. Romans 8.28.
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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,
But amongst all these afflictions, those which Are understood by the name of Cross in the Scripture, to wit, the sufferings for the name of the Bridegroom,
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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 for righteousness, whither they proceed from within by domestical enemies, or whither they come from without by the persecutions of the open enemies of the Church, Are marked forth unto us throughout the Whole Scripture as singular deckings up and excellent Ornament of the Church of God,
and the 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 the most glittering Jewels he gives his spouse together with faith, according to that which is said by the Apostle: Philip. 1.14. in such sort as this is the true rejoicing of the spouse: Rom. 5.3. Matthew 5.12. Galatians 6.14. and elsewhere in infinite many places of the Scripture.
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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.
And indeed the Church was never more beautiful and shining then under the Cross, the saying of the Apostle being verified by experience, That the power of the Lord is made perfect in our infirmity and weakness: 2. Cor. 12.9.
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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 whither a man Consider this goodly order of callings, and of the discipline of the Church hindered and as it were broken off for a time by the violence of persecutions, be it within by the sway of heresies,
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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:
when (as the Scripture Says) there was no governor nor King in Israel, but every man did what seemed him good in his own eyes. Judges 21.25. as also under 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, until the second election of David, a man might see a terrible obscuring & darkening of the true visible marks of the Church:
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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,
And what could the service and worship of God be under Ahaz? 2. Chronicles 28. & under Manasses: 2. King. 21. and 2. Chronic. 33. Finally during the seuentie Years of the captivity of Babylon, whereunto was the name of the people of God brought? And under the persecution of Antiochus,
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,
then when the Arians for certain hundreds of Years were afloat & bore sway? But especially & above the rest, that desolation is to be marked, which happened After the Emperor's Maurice and Phocas, both in the East, where Mahomet and his Successors have so disfigured this spouse, that yet to this present day can she with much ado be known,
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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.
and in the West, by the Child of perdition, seated in the Temple of God, being by this means verified and yet daily proved true, that which the Lord himself hereof hath foretold, Luk. 18.8. and the Apostle After him. 2. Timothy 3.1. and 2. Thessal. 2.3. and yet more clearly Apocalypse 12.14.
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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:
or rather hindered to cast his clear beams upon the earth by Some mists of Clouds for a time, in respect of men, Leaveth not for all this to remain in his own nature full of Light, and of brightness:
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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 is it notwithstanding that through this blackness of hers remain certain traces of beauty: nay farther, as white shows more white, being laid near unto black:
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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.
as Saint Paul, 2. Cor. 11.30. and Galatians 6.14. and 17. And this is the reason which moved the spouse to say, That she is black and yet very fair withal, and that on one side, she is black as the Tabernacles of the Arabians, and on the other side, that she is white and shining as the Tents and Pavilions of Solomon.
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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,
Neither is it without great cause, that she speaks in this place of Solomon opposed and contrary matched with them of Kedar. For all the shining brightness of this spouse, comes unto her from the true Solomon, which is that true King of peace, on whom dependeth all her being and brightness,
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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,
This beauty is also well Set forth and described in the 45. Psalm vers. 11. unto which the Kedarits Are Here opposed, I mean the children of darkness, who appertain not At all to this King of Light,
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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,
how not only expedient, but how altogether necessary it is that we be well instructed in the knowledge of the true marks of the Church, being in so many places as yet wholly defaced,
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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.
if he look not the nearer unto them, & examine all by this touchstone, which is the word of the Lord enregistered by the prophets and Apostles, the sum whereof we have in our Christian Creed.
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Aboue all let these temporizers, and irresolute, and politique fellowes of our time, vnto whome properlie this spouse here speaketh, looke vnto themseues,
Above all let these temporizers, and irresolute, and politic Fellows of our time, unto whom properly this spouse Here speaks, look unto themselves,
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and insteede of beeing scandalized and offended with the poore estate of this spouse according vnto the worlde, prouide for their owne conscience vpon paine of euerlasting death:
and instead of being scandalized and offended with the poor estate of this spouse according unto the world, provide for their own conscience upon pain of everlasting death:
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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.
seeing that without the Church there is no salvation, and hearing the reprehension which Elias makes against them which know not on which side to turn themselves, 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.
let them take pity on themselves, and join themselves unto this spouse, to the end all may come together with his unto Eternal and everlasting bliss and felicity, through our Lord Iesus christ, Amen.
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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,
unto them who according to the diversity of times which went before Solomon, & followed afterwards, being Israelites by name, made small reckoning notwithstanding of knowing either what Religion was (amid the conflicts and strifes they had with the Nations bordering about them) or what this spouse meant,
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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.
as appeared by the writings of the prophets, and as it happened unto Iesus christ himself, Mathew 11. and Mar. 6.3. Whereupon the spouse warned them, that for all this she Leaveth not to have her true beauty, to be known thereby and followed.
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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.
the third, that this blackness of hers is not natural, and Therefore by consequent will not always continue to be such, adding withal, through whose fault it is that she is in this case.
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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:
2 Now touching the First of these points, she warneth and advertiseth them, not to stand so much upon considering of her in this hew, how sunburnt soever it be:
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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,
a warning & advertisement of all Others most necessary, seeing there is nothing so fair and perfect in nature, whereof a man grows not out of taste and liking,
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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:
if letting pass to Consider the beauty and Goodness thereof, he settle his mind wholly to take a view of every defect & imperfection which may be found in it:
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And as this measure is to be held in esteeming al other things, so is it especially and aboue all to bee obserued in this matter, wherof we here speak.
And as this measure is to be held in esteeming all other things, so is it especially and above all to be observed in this matter, whereof we Here speak.
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who imagining a perfect beuty of a church in this world, seuer thēselues from all others (as if in their particular assemblies this perfection were to be found) wherein they doe greatlie abuse and deceiue themselues.
who imagining a perfect beauty of a Church in this world, sever themselves from all Others (as if in their particular assemblies this perfection were to be found) wherein they do greatly abuse and deceive themselves.
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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.
or in the sheep, ought not to cast us into such a rage as Therefore to think, that there is no Church in those places where such corruptions Are found.
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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:
I say so long as the truth is there taught, according to that which the Lord said speaking to the Scribes and Pharisees, so long as they sat in the chair of Moses, that is to say, so long as they taught the Doctrine of Moses:
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& 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.
& as the Prophet protesteth himself did, Psalm 17.4. and warneth us to do the like, Ps. 1.1. nay lets not, but that a man may retire himself into Purer and cleaner flocks (if there be any such) and where he may be in less danger of being corrupted by the contagion and infection of Others.
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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 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 loosely observed,
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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,
Among the Galatians it was yet Worse, being for the most part of them turned aside, by the false Apostles, from the principal ground-plate 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.
namely, from the free justification, by the only satisfaction of one only Iesus christ: and yet all this notwithstanding, Saint Paul gives them the name of Church.
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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.
and that, though there were Some but badly instructed in the article of the resurrection of the dead, notwithstanding the body of the Church did still retain and hold the truth.
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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.
for this cause, he utterly divided and disjoined the Church of Ephesus, Act. 19.9. and 28.28. and himself also hath given us a Rule hereof, Philip. 3.2.
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Neither are we otherwise to beleeue or to doe, touching such assemblies and congregations (be they great or little) which notoriously and stubburnly oppose themselues against the principall and fundamental articles of Christian Religion,
Neither Are we otherwise to believe or to do, touching such assemblies and congregations (be they great or little) which notoriously and stubbornly oppose themselves against the principal and fundamental Articles of Christian Religion,
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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,
as that assembly does At this day which Sitteth upon the seauen hills, and Opposeth it self directly against the Kingdom 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:
and Therefore we have it justly in execration and hold it accursed, following the Doctrine of the Apostle: Galatians 1.8. To come Therefore to our purpose, we must take heed in this case, how we stand in such sort upon the defects and imperfections of one Church or more as Therefore not to take them for Churches:
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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:
3 It is very true notwithstanding that the spouse speaks Here of Another kind of blackness, to wit, of the outward overthrown and dissipation of the Church by the vehemency of persecutions:
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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.
either enter not At all into the Church, or if happily they be entered, retire themselves afterwards out of it, to return again to their vomit, 2. Pet. 2.22.
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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, 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.
According hereunto the Lord having warned us that his Kingdom comes not with such observation, Luk. 17.20. hath said also, That he shall be happy which shall not be offended At him, who notwithstanding is called a man of sorrows and griefs, and so disfigured, Isaiah 53.3. that he is compared unto a worm of the earth: Psalm 22.6. to whom notwithstanding the Church must be made conformable to be the true Church, Rom. 8.29. in such sort, that so Far it is that the cross makes the Church not to be known, that on the contrary it is the true mark thereof being given to none but to the true believers, to suffer for the name of God, the Apostle crying out, That this is it whereof he will boast himself: Gal. 6.14. Mathew 5.10. Philip 1.19. and elsewhere throughout the Scripture.
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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:
Hereunto is referred the second point which I have touched, being contained in this, that the Church which called her self black, Says that she is brown, as if she should say to these Daughters of Ierusalem, Comparing my self with you, who Are so fresh and so fair, it seems indeed that there is nothing more black then I:
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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,
For over and beside that which hath been said of the happy 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 just vengeances,
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.
and between the confidences and assurances of the children of god afflicted for righteousness, and for the glory of the Lord, who bestoweth this great favour and grace upon them to be glorified in them.
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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.
For as the Apostle Teaches us, God is faithful, and never suffers such as Are his to be tried above that which they Are able to bear, 1. Cor. 10.13.
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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 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.
And Therefore very true it is that we Are pressed in every sort, but not crazed or broken, being in want and penury we Are not destitute and distressed, being persecuted we Are not forsaken, being beaten down we perish not, 2. Cor. 4.8. In a word if we ought to judge of the nature of things, according to their last Effect and working, this brown or tanned colour is the means to come unto our true and perfect whiteness, the sufferings of this world being in no point comparable unto the glory which waiteth for us, 2. Cor. 4.17. the Way unto which is the cross, or sufferings, I mean for righteousness and for Iesus Christ: Matt. 5.11.
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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,
This is the Comfort which we ought At this day to oppose against these Daughters of the terrestrial and earthly Ierusalem, who think us so poor and miserable, not knowing what our riches Are,
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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,
4 The third point of this advertisement or Lesson, namely, that which the spouse adds, That this brown colour of hers is happened her not from her birth,
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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:
For the understanding whereof, we must First of all note, that by this natural beauty and fairness, with which this accident sunburning is contrary matched, is not understood or meant the quality or condition of the children of God in their First generation and birth, according to the which they Are born in themselves the children of wrath as Are Others, Ephesians 2.3. and consequently Are most foul, vile, and filthy:
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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.
unto a foul and filthy maiden child coming out of the womb of her mother, Ezekiel 16.6. but we must refer the original and beginning of this beauty, unto her free vocation and calling or spiritual New-birth, John 3.6. and to that which Followeth in Ezekiel 16.4. and the other Verses following.
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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 of Sinai,
to that beauty, that is to say, to that happy 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 magnificency in the mount 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:
then when the tabernacle with all the service thereof was established, the body whereof is our Lord Iesus christ, Col. 2.17. Hebrew 9.) to that beauty, I say, and brightness, which again showed it self yet greater, in the time of David and Solomon, (so long as he continued wise) this sunburnt hew of hers, which is Here spoken of, is opposed:
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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,
until the time of David (as is to be seen in the history of the Judges) or Else speaking of other most strange desolations, which happened both in Iuda, under the most part of the Kings which were of the raze of David,
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.
even to the coming and departure of Iesus christ, which confusions and desolations of the Church we may say to have been in this place prophetically foretold by Solomon.
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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,
And as for that which might Here be replied, that mention is Here by name made of that banishment and driving forth of hers which befell her, not by Strangers,
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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,
I answer First, that the most notorious desolations of the Church, Are not those which happened unto the Church of the Iewes, both by the people bordering about them,
& 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:
& sowed and scattered among them (whom they should have rooted out and exterminated) and by those which were farther removed, I mean, the Assyrians, Chaldaeans, egyptians & Others, of whom the holy & sacred histories make mention:
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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.
and in the civil war, Chap. 12. yea under Sampson himself, whose life does very well declare, the little regard which the Leuits then had of their duty.
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As for the 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,
As for the history of the wicked Kings, this is yet more notably to be seen aswell in the Kingdom of Israel, where the Whole public service of God was overthrown and ruined,
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,
Secondly it is to be noted that when the Lord exercised his just Judgments upon his people by strange Nations near or Far off, it was in manner always 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.
and by other the Governors and Officers, so that this poor desolate spouse does justly and by good right impute all this mischief and misery which hath so disfigured and marred her favour, to the Sons of her Mother, who drove her forth out of her own vineyard, and Set her forth to the open parching of the sun, that is to all the injuries and Contumelies which might happen to a poor vagabond subjected and made a slave to Strangers her enemies.
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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,
5 To go on, we Are to observe that it is not in this place alone that the heritage and possession assigned and allotted to the Church of the Iewes (I mean the land of Canaan) is compared to a vineyard well planted,
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well husbanded, enuironed and compassed about with good ditches for her defence and safegard, and blessed most plentifully with al manner of blessings:
well husbanded, environed and compassed about with good ditches for her defence and safeguard, and blessed most plentifully with all manner of blessings:
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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.
but also Psalm 80. by Asaph in the time of David and Solomon, and afterwards by Isaiah 5.1. Jeremiah 2.21. Ezekiel 17. which was afterwards most largely and amply expounded by the Lord himself: Mathew 21.33.
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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,
Neither is it without most great and weighty reason that the holy Ghost uses this similitude as being marvelous apt & convenient, seeing there is no kind of possession more profitable and fruitful,
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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:
as also At that time there was but one only land consecrated and hallowed unto God, one only people comprised in the Covenant, one only place established and consecrated in Ierusalem for the outward ordinary service of the Lord:
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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,
Therefore the spouse speaks Here but of one vineyard in the singular number, to the which the strange vineyards Are contrary opposed in the plural 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.
6 She Complaineth Therefore that the Sons of her mother, suffered her not to be maintained in the possession of her own vineyard where she might have been well brought up and preserved under covert, in her beauty.
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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 ;
And if a man demand the question Wherefore she called not rather them of whom she Complaineth, Sons of her father or her brethren, then Sons of her mother;
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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,
I answer, that this was Therefore, Because she meant by this means so to spare her mother and her half brothers, by a modesty very sitting and beseeming the person under which the true Church is Here represented unto us, that notwithstanding she would not keep it silent, that her mother had forgotten herself, I mean this very same Church considered as it were in an other person, the mother of her, which Here Complaineth, to wit, in as as she ordered and ruled herself well At the beginning,
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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,
but After that she had brought forth this we Here speak of unto the Lord, she was turned aside afterwards After strange God's in all manner of outrageous dissolution,
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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,
She Confesses Therefore that those of whom she Complaineth, that is to say, the wicked Governors and false Pastors, Are indeed issued and descended from her mother,
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This is then as much, as if shee called 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.
This is then as much, as if she called them in plain terms bastards, as in the Psalm 144.11. but that, as I said before, this manner of speaking is more mild and modest, which David also in the person of christ uses, Psalm 69.8. 7 And we must note well these words, That the Sons of her mother were angry against this spouse.
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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.
The cause hereof is elsewhere declared to be, Because he which does evil hates the Light, for that his works Are by it reproved, John 3.19. and Because also the Church is not of the world, the amity whereof is enmity with God, James 4.4.
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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.
For the Church is not angry with the Persons, but with the Sins of them who seek their own destruction, whom she also seeks to draw thence by all means, requiting them with good for their evil.
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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.
but when it so Pleases God, dispossess her for a time, and enjoy the vineyard themselves until the Lord restore again the heritage to the right owner and possessor, Psalm 80. and Math. 20.
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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,
8 This place Therefore Containeth a most excellent Doctrine, and such, as is of all other most necessary for us in these days, to be a warning unto them, who in our time think it so strange a point of Doctrine which we teach,
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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.
and which is most clear and evident, namely that the desolation of the christian Church is proceeded from those wicked vinekeepers, who have laid it so wast, that scarcely there remained any appearance of the vineyard within these seuenty Years.
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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 will not themselves acknowledge, or abide that Others should confess the poor Church was ever so black burned, which recovers notwithstanding by little and little her beautiful hew,
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or one only city, but the whole vniuersall 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.
or one only City, but the Whole universal world which ought to acknowledge his Lord and redeemer, the son of God) of all which country she hath been by little & little dispossessed, by those two Sees opposed to that of Iesus christ, the one in the East, the other in the West.
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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.
we see how the same happened so oft in the Church of the Iewes, that it may be said that among all those which ruled & governed it, we shall hardly find a douzen which were not rather destroyers then Builders (as the sacred histories can witness) that being in the later times accomplished, especially against the proper person of the Lord, which was foretold Psalm 118.22. Isaiah. 28.6. Matthew 23.33. the City of Jerusalem being specially called the murdering City, Matthew 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,
They must Therefore now bring us forth Some prophesy or pomise, by which the privilege may appear, which they say is granted unto the City and See of Room, to be not only the mother City of the universal Church,
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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.
But so Far she is from being such, that contrariwise she is pointed out as it were by the finger to be the See of Apostasy, both by Saint Paul, 2. Thebes 2.3.
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.
namely of the Roman Empire which it succeeded, but also in other Churches of all the foure corners and quarters of the world, being a thing easy to be shown, that according to that which S. Paul foretold, Act. 20.30.
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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 yet in our time behold those which hinder the work of the Lord, and will not suffer that the vineyard, which they have so unhappily and pitifully handled,
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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, hauing heard the sighes and lamentations of his poore desolate spouse,
and as much as lay in them utterly destroyed and laid waste, be Reestablished in the hands of faithful Pastors, which notwithstanding the Lord of the vineyard will do in his good time, having herd the sighs and lamentations of his poor desolate spouse,
8 The marcks of false sheepheards & flockes which a man must take heed of. 9 The Philosophers haue in vaine sought after repose and tranquillitie in their Philosophy.
8 The marcks of false shepherds & flocks which a man must take heed of. 9 The Philosophers have in vain sought After repose and tranquillity in their Philosophy.
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:
THE state and condition in which the Church is represented in the verse going before, Teaches us what that is she means Here to say, turning her speech unto her Bridegroom:
and assuring her selfe of the dilection of her spouse, how black and sun-burnt soeuer she be through this hard and il vsage and entertainement she hath had, she now beseecheth him to tel her, where she may find him, to bee not onelie reestablished in her former estate,
and assuring her self of the dilection of her spouse, how black and sunburnt soever she be through this hard and ill usage and entertainment she hath had, she now Beseecheth him to tell her, where she may find him, to be not only Reestablished in her former estate,
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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.
This is the sum of that which is taught us in this verse, containing a most excellent and most necessary Doctrine, especially for this time wherein we now live, in which the question of the reestablishment & Reformation of this poor spouse so miserably disfigured by her Pastors, is of all Others most debated and handled.
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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,
and Thirdly what she means when she Says, Oh thou whom my soul loves etc. She speaks unto her Bridegroom, her Beloved, our Lord Iesus christ, she protesteth that she speaks unfeignedly and without hypocrisy,
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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,
First of all Therefore let us Learn Here this Lesson, that when the question is of returning and bringing back again the Church of God After these desolations, to his true beauty & brightness, we may not talk of seeking the manner and means to do this in our own brain,
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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,
For from whence Come this transformation of the christian Church, but from this, that the Successors of the First Pastors established by the Apostles, in steed of keeping themselves to these simple and native Ornament, which the true Apostles had Cut out,
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 Are Some of them manifestly borrowed from Judaism, Others taken from Paganism it self, Others forged and invented according to the lust & fancy of certain Bishops:
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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.
even by them who Thought to do the clean contrary, is At length come unto that he always aimed & shot At, which is to transform & change the pure and chaste spouse of the Lord into a painted & diapered harlot.
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& 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.
& what himself had diligently & exactly observed, Hebrew 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 express Commandment unto the Israelites, not to and or diminish any thing from that, which the Lord had expressly ordained by his word, Deuteronomy 4.2.
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& 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.
& from thence, proceed to prescribe God himself a law, notwithstanding the admonitions & advertisements of the Apostle, 2. Tim. 3.1. & Coloss. 2.18. & the Verses following.
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The question therefore being at this day of reforming the church, the day of the Lord being appeared aswell to consume & destroy this stubble & hay by that fiery flaming two edged sword, Apoc. 1.16, as also to destroy by spirituall armes & weapons euery high thing which lifteth it selfe vp against god, 2. Cor. 10.4.
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, Apocalypse 1.16, as also to destroy by spiritual arms & weapons every high thing which lifts it self up against god, 2. Cor. 10.4.
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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,
We Are taught in this place to have our recourse to the only Wisdom of God (which is so exactly Set down & enregistered in his word) doing nothing of our own head,
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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.
whereas in many places Some would needs moderate that which they should utterly have rooted out, retaining in Churches & holy places made for devotion, Images, Crosses, Albs, copes, with like trumpery, calling all these things, things indifferent, not regarding the decision which Christ hath to the contrary in this behalf, speaking of the washing of the hands of the Pharisees, Mar. 7.2. although washing of the hands be a thing in it self not only indifferent, but such as might well cover it self with the cloak of honesty & cleanliness.
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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:
Others in lieu of contenting themselves with the vocations and callings ordained by the holy ghost for the government & administration of the Church of god, following herein those among the Kings of Iuda, have so reformed the Church, that notwithstanding they have left the high places to stand up still:
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.
2 It pertaineth Therefore to god alone to teach us the Form of reforming his building, which is for this cause called the building of God, 1 Cor. 3.9. whereunto we Are yet farther to add, that it is belonging to him alone, even then when he hath adorned her, to give us eyes to know her to be such as she is, that so we may adjoin our selves unto 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 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 otherwise, the gospel, which is the ornament of the Church which beutifieth it, & discerneth & severeth it from the world (the appearance & show whereof does deceive us) 1. Cor. 7.31. will be unto us either an offence, or a mockery, 1. Cor. 1.23. He must Therefore give us eyes to see, Psalm 146.8. ears unto our heart to hear, Psalm 40.8. in a word, we must be taught of him: Isaiah 54.13. of him I say, who leads us into all truth: John 16.13. which the spouse in this place Desires, in this desolation of hers, wherein we see her to be At this day.
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.
For if this Light is not then known of men, when it shines 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, show me where thou Feedest thy flock.
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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.
But this is not yet enough to desire to Learn this of him, but we must demand with a true & Ardent desire, not bringing any thing Else but a true and upright affection and desire of the advancing of the glory of God.
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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.
for experience hath proved unto us that there Are but too many which have spoiled the harlot of her trinkets and Jewels, not to do with them as Moses did with the golden calf, Exod 32.20. or as Hezekiah with the brazen serpent, 2. King. 18.4.
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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,
as neither is it requisite we should always do the like, or that we may not turn that to good and holy uses which was before applied unto Superstition,
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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,
but (Dare I speak it? Yea) but make their own state the Mightier by that of Another, leaving Iesus christ as the Soldiers did which Crucified him either stark naked,
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;
For contrariwise sith the love which we bear unto our God is the free gift of him, who loved us First, 1. John 4.10. then when we were his enemies, Rom. 5.10. it follows that if we love him, we Are Therefore beholding unto him and not he unto us;
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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:
and bless us for those marks wherewith it hath pleased him to mark us 3 Let us come now unto that which the spouse Desires to know of him, which is in sum, that it would please him to tell her the place, where he feeds and Causes his flock to rest At noon:
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.
Instead Therefore of standing upon the Reasons & grounds of this allegory, albeit they contain a goodly and excellent Doctrine, we will First of all answer and resolve a doubt which may be made in this place.
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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,
and herself is the flock of christ, what is this flock which she asks and seeks After? If hereupon Some man reply and answer that it is true indeed, there is but one Church of God,
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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:
but that this Church is parted and divided as it were into two, namely, into that company which is already gathered up on high, which we commonly call the triumphant Church, composed and made of the spirits and Souls of the just:
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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,
For there is no parching of the noonday. Farther the verse going before, and the answer of the Bridegroom contained in the verse following shows that the point in question Here is of the comforting & Reestablishing of the Church desolated and wasted by disorders and persecutions,
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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.
4 Albeit Therefore there is but one Church, notwithstanding this lets not but that it may be considered in more parts even in this world, whereof Some being disfigured by persecution seek After other which Are in peace.
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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,
So we see by experience At this day that the Church of God being most cruelly persecuted and deprived of the public and pure exercise of Religion in Some places of the world, is relieved elsewhere and comforted,
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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,
5 But it seems that yet more properly to speak & more near to the point, the Church being as it were universally persecuted and wonderfully disfigured demandeth Here of his Bridegroom,
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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.
how and by what means he is accustomed to maintain and nourish his Church with this pasture, against all the afflictions, storms and tempests of this world.
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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.
which Causes her to desire her Bridegroom it may please him to Direct her and to point her out which Way she shall take to find and to come unto her true repose and rest.
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In a word to vnderstand this place aright, let vs set before vs the state of the church of the Lord, in which it was but threescore or fourscoure years ago:
In a word to understand this place aright, let us Set before us 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.
when if a man had demanded what manner of book the bible was or the new Testament, he should hardly have found one among a thousand of them which nam themselves Christians, which knew what it was, much less which understood what was meant by the law & the Gospel.
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& 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.
& to find it, to teach it us & to bring us thither by their holy labour & travel, did often make the same prayer unto God, which this spouse being in the like estate makes Here, without which prayer themselves & we should have perished with Others, with the rest of the world.
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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,
6 Behold I say what the true children of God, having great want of that which we have in all abundance, desire of God every day with unspeakable sighings and tears,
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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.
whilst we despise the bounty and liberality of the Lord, and turn upon our Heads into just judgement, the grace and mercy of the gospel, by our wicked and dissolute living.
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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.
And what shall we say of them, who enjoying the places of such a rest, seek After Sodom and Gomorra, departing as Lot did out of Abrahams house? Gen. 13.10. by reason whereof he found himself soon After in ill 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.
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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.
I answer that Lot also when he was in Sodom afflicted his soul, which they for the most keep themselves well 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.
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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.
This is meant by these words where thou Feedest In which we Are also to note that it is not said where men feed, but where thou Feedest: whereby it is showed us that we must seek for this food elsewhere then in our selves, to wit, in him of whom only it is said, that he hath life in himself, John 5.26. and who is the bred of life: John 6.35.
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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.
as Saint Peter Testifieth, there where his word is announced and preached, when he Says: John 6.68. to whom shall we go? Thou hast the words of Eternal life, After that he had herd a little before of him, the words which I speak unto you Are Spirit and life. For which cause also, 1. John 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,
he is called the word of life. This is then the only great pastor and shepherd of our Souls, who feeds his sheep, having spoken First of all unto the Father's in diverse sorts and At sundry times,
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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.
and last of all having declared unto us in person all the will of his father, John 15.15. and consequently having given and giving every day Pastors and Teachers: Ephesians 4.11. of whom it is said As my father hath sent me, so send I you: John 20.21.
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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.
but according to the tenor of their commission limited to that which they have herd and received: Matthew 28.20. and Act. 4.20. 8 From thence also flow 2. other points of most necessary Doctrine.
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whether they forge a doctrine altogither new, Esay 29.13. or whether they 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.
whither they forge a Doctrine altogether new, Isaiah 29.13. or whither they add, change or diminish any thing from the word First preached and afterwards registered by the prophets and Apostles, which the Lord calls the leauen of the Pharisees: Mathew 16.11.
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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.
among whom, even those which usurp the names of Pastors Are dumb Dogs, devouring the sheep as it were bred, Psalm 14.4. in steed of feeding them, John 10.10.
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.
Now whither At this day and heretofore, the Clergy of Room, who attribute unto themselves the name of the Catholic Church, be such or no, the very children themselves can judge and perceive.
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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 shall Consider in particular of all that which men have ever invented and forged to have rest in their mind and Consciences, we shall find, that all is nought Else but so many dreams and doting fancies.
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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:
For if we speak of them whom men call and term Philosophers, they have indeed by Common consent and accord said, that man can find no true repose or quiet but in that which is his sovereign good and happiness: wherein they say most true:
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how could they shewe others the way to attaine vnto it? Some of them therefore (worthie rather to bee called hogges then men) haue sought after this felicity, in the pleasures of the body, others in the perfection of the soule, supposing that it consisted in the knowledge, which man by himselfe might attain vnto, of diuine and humane thinges, which they called wisedome:
how could they show Others the Way to attain unto it? some of them Therefore (worthy rather to be called hogs then men) have sought After this felicity, in the pleasures of the body, Others in the perfection of the soul, supposing that it consisted in the knowledge, which man by himself might attain unto, of divine and humane things, which they called Wisdom:
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:
Others making a more exquisite anatomy of the parts of the soul, added hereunto many other Virtues Concerning the usage of this life, delivering forth hereupon many goodly sentences and sayings:
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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.
but vanishing away in the end, both Because they were ignorant of the true Virtues indeed, which Are not where Else taught but in the school of the lord ▪ as also Because there was never yet found the man, in whom these Virtues might be found in such sort, as themselves have described them.
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& 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.
& farther, never so much as thinking upon the resurrection of the body, the same is happened unto them which S. Paul declared & showed them in Athens Act, 17.22.
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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,
10 As much may be said of them, who bearing the name of Christians, Are much abused, Some not considering aright of that which is in man, I mean the Pelagians, taking utterly away the force of the supernatural grace of god,
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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:
Others, falsifying Iesus christ, either in that which concerns his person, or in that which pertaineth unto his office of being our sovereign, perpetual, and alone Mediator:
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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,
11 We must Therefore come to the true Iesus christ and to the true Christianity, according to that of Iesus christ, That this is Eternal and everlasting life, to know the father to be this true god,
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& 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 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.
& him whom he hath sent Iesus Christ himself, John 17.3. who Therefore cries, Ma. 11.28.29. That it is he in whom we shall find rest, it is he which eases & refresheth us of our travels & heavy burdens, for which cause he is called The Prince of peace, Isaiah 9.6. Because our peace is upon him, Isaiah. 53.5. which now remains to be seen and declared more particularly.
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:
All that which Troubles it, is called in one word since, putting a division & separation, between God & man, Isaiah. 59.2. and what is since? Saint John Answers, that it is all that which is contrary to the law or the will of god declared in his word, 1. John 3.4. which may and must be referred unto three points:
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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 First comprehendeth all our thoughts, words and actions disagreeing never so little from the will of god, that is to say, which agree not with the entire and perfect Reverence and duty which we owe unto our God and to our neighbours:
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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:
the second point Consisteth in the root from whence all these stinking & infected fruits do proceed, I mean all that pollution & most stinking filthiness of man both within & without:
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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:
by reason whereof it is said, that we Are by nature the children of wrath: Ephesians 2.3. that we Are carrions dead in our Sins: Ephesians 2.1. and 5. that we cannot so much as think of those things which Are of God, 2. Cor. 3.5. that the Wisdom of the Flesh is enmity against God, Rom. 8.7. nothing being left unto us but that which makes us altogether inexcusable, Rom. 1.20. beside infinite more the like sentences, scattered throughout the Whole scripture, showing that man without excepting any thing in him whatsoever, is altogether Subject & enthrawled to this corruption, which we call original sin:
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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,
which though it hath not abolished in us the substance of the soul or of the body (farther then that thereby the body is made Subject to corruption to return to dust & powder for a time) yet it hath changed the Light of the understanding into darkness, the integrity & uprightness thereof into all wicked qualities,
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but which is more, to conforme our whole life to the wil of God, the rule of all righteousnesse, wee find that this third point is wanting in vs with all the rest, to wit, the accomplishment of this obedience.
but which is more, to conform our Whole life to the will of God, the Rule of all righteousness, we find that this third point is wanting in us with all the rest, to wit, the accomplishment of this Obedience.
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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.
Now there is no one of these three points which binds us not, without all manner of reply to the contrary, to Eternal condemnation, God the Creator being a revenger of all sin, the wages of which sin is death: Rom. 6.23. who cannot suffer any manner of pollution, be it never so little, 2. Cor. 6.14.
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& 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,
& who cannot, nor will not any Way renounce his holiness & righteousness. Now let men seek how many remedies they will for these inevitable misery's of man,
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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,
For the question being Here necessarily of bearing the burden of the wrath of God without being quelled & pressed down therewith, this force and power can be attributed to no creature, without it be made as strong,
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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.
And whereas the Angels themselves which remained in their First estate, John 8.44. could not bear this burden without being ruined & overwhelmed therewith, & that without any rising up again, Iud. 6. & 2. Pet. 2.4.
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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,
how could men, being but men, and born detestable Sinners, sustain such a weight? For want of which force, Eternal fire is prepared for ever for the Devil & the wicked, that is to say,
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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.
for all them which Are out of Iesus christ, being a thing utterly unpossible for them to found the depth of the infinite malediction of God who is infinite.
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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,
To whom then shall we have our recourse? To him who Causes such as be his to rest safely & surely At noon, to him I say, who being the Eternal son of god, hath taken upon him the from of a servant, to be wholly & Fully our righteousness, sanctification,
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,
to the end that by his natural and perfect integrity, our original pollution and uncleanness should be covered, being made a worthy priest without spot or blame,
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that is to say, hauing suffered in his body and in his soul with all rigor and seuerity al the paines due vnto al the sinnes, of all the elect of God, from the beginning of the worlde, vntill the end thereof.
that is to say, having suffered in his body and in his soul with all rigor and severity all the pains due unto all the Sins, of all the elect of God, from the beginning of the world, until the end thereof.
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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.
For which cause Isaiah Witnesseth that our chastisement was laid upon him, Isaiah. 53.5. and 6. etc. yea so Far as to be made a curse for us, Gal. 3.13. to the end that we might be 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,
There remains the remedy of the third mischief, I mean for default of the Obedience which should be found in us, not only to escape everlasting death by the means which we have before said,
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.
This is then again in Iesus christ alone, that we find this full and perfect Obedience opposed to the imperfection even of them which Are most just and holy.
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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.
It is he alone who hath clothed himself with our nature subjected to the Law to deliver those which Are culpable from the Transgression thereof, Gal. 4.4.
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.
or whither we regard the mean by which we Are made partakers of Iesus Christ & of his graces, I mean our conversion by faith, which Are all the free Gifts of god, Ie. 31.18. & 2. Tim. 2.25. John 6.44. Ephesians 2.8. according also unto that goodly & precious general sentence of S. Paul, What hast thou, which thou hast not received? 1. Cor. 4.7.
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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,
12 It is not Therefore but upon great reason that the spouse Here protesteth, that it is in her Bridegroom that we must seek After this true repose and rest,
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& 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.
& this true peace which the world cannot give, John 14.27. especially At noon, that is, in the most grievous tentations and afflictions of all sorts, according to that of the Apostle, Rom. 5.3. that we glory our selves even in oppressions, as being the pledges of our conformity with our head, Rom. 8.17. in such sort that he protesteth, proposing himself for an Exampl unto us, that he will not glory but in his sufferings for Iesus christ, Gal. 6.14. this being also one of the greatest Gifts of god, Philip 1.29. This notwithstanding belongeth properly to the persecutions which happen unto us for righteousness sake, according to the advertisement of Iesus christ, that then we have especial occasion of rejoicing, Mathew 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.
But what if by the just chastisement of God we be Set abroad without covert At noon? Eve them also being in the midst of this parching we shall find refreshing & rest in him, according to the Doctrine of Saint Paul, 2. Cor. 6.9.
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,
acknowledging thereby, that it is then that god presents himself unto us, as a good father unto his own children seeing, that there is no good father which sometimes Punisheth not his children,
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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,
if she should be denied her request, to wit, that by this means she should remain as it were utterly forlorn and undone, which thing would be no less dishonourable unto her Bridegroom,
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 touching his humanity being distinctly and by it self considered, he is called indeed son of man, that is to say, true man in all and through all, of like nature in substance of body and of soul with us, being in this respect extracted & brought from Adam;
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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.
as Lycia Witnesseth in his genealogy, Luk. 3.38. but as touching the qualities of the same nature, otherwise qualified altogether then they who Are not regenerated by the Spirit, between whom & him there is no more agreeableness then between Light and darkness, 2. Cor. 6.14.
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And as touching thē which are changed & renewed by his spirit, there is truly a very great agreeablenesse and accord, being guided and gouerned by the same spirite, enlightening their vnderstanding, Ephes. 1.18. and creating in them both to will and to doe, Phil. 2.13. to be followers of him, Ephes. 5.1. walking as hee hath walked: 1. Ioh. 2.6. by reason of which conformity they are also called the children of God, Ioh. 1.12. and light, Ephes. 5.8. but the inequality is very great:
And as touching them which Are changed & renewed by his Spirit, there is truly a very great agreeableness and accord, being guided and governed by the same Spirit, enlightening their understanding, Ephesians 1.18. and creating in them both to will and to do, Philip 2.13. to be followers of him, Ephesians 5.1. walking as he hath walked: 1. John 2.6. by reason of which conformity they Are also called the children of God, John 1.12. and Light, Ephesians 5.8. but the inequality is very great:
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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:
Secondly Because he is as it were the channel and basin, touching his humanity, into which all graces in all perfection have been poured ▪ I mean, out of his divinity and Godhead, into his humanity & manhood:
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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,
3 It remains we speak of his office of mediatorshippe, whereupon we ought generally to note, that the son of god being come in Flesh, to purchase this spouse by the blood of himself, he is so jealous of her, that he can never be brought to quit any one point of this amity and love of his to an other,
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,
The better to understand this, and that in the quality of his mediatorship, and of that which he hath done for his spouse, he hath no Companion, we will,
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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,
namely to his dignity Royal, his state Prophetical, & his Priesthood: in respect of which three points we may and ought truly to say, that he hath, to speak properly, no Companion,
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:
Iesus christ Therefore is only King, not only in that he is creator and governor of the world in sovereign degree with God his father & with the holy ghost:
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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.
but specially King of a Kingdoome, which is not of this world, Concerning the conscience, being spiritual and Eternal, in such sort, that unto him alone it appertaineth, to command and to forbid, John 13.13. to judge and to absolve, 1. Cor. 5.4. having the keys to open and to shut, Apocalypse 3.7.
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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,
So that neither hath it been, nor is, nor may be lawful At any time for any beside, no, not for the Angels themselves, to make a Law to bind the conscience,
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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,
The reason hereof is most just, and most evident. Most just, Because sith this government Surpasses the order it self and nature of this world, there is none capable thereof but he which is true God,
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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.
Most evident also, Because that if it be forbidden to add to, or diminish any thing from the Commandments of this Lawgiver, Deuteronomy 4.2. and 12.32. much more is it inhibited to make new ordinances.
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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.
And all the Commandments of man, in the matter of this spiritual Kingdom Are once for all declared to be nullities, Isaiah 29.13. Coloss. 2.8. and 22. and 1. Cor. 7.23.
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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,
As touching this point Therefore let this stand for a sure ground and agreed upon, that Iesus christ hath no Companion in what sort soever in this Kingdom,
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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,
4 Let us come now to the 2. point which we called his state & office of being a Prophet, taking this appellation not strictly as being given to certain Personages to prophecy & foretell such things as should come to pass touching our Lord Iesus christ,
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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.
for a declarer of the will of god touching our salvation, in which sense Iesus christ is called the Prophet whom we must hear under pain of extermination, Deuteronomy 18.15. as the same is expounded, Act. 3.22. John 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 himself, Isaiah. 28.16. as it is also in him alone, in whom the Church was elected before the Foundation of the world, Ephes, 1.4. so also it is he alone which hath been ordained from everlasting by the father to declare his will unto men.
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.
And that this is so, behold S. Paul who Witnesseth in express terms, that it was he which guided the people in the desert, 1 Cor. 10.9. as also it was he whose glory Isaiah saw, John 1.41. In a word S. Peter speaking of the time it self of Noah, Says that it was he that Come then in Spirit & preached to the unbelievers of that time, 1. Pet. 3.19. finally it is he which Come in Flesh, to manifest the will of the father, & to make the world altogether inexcusable, John 15.22. & 18.37. yea so Far as to be called the minister of the circumcision, Rom. 15.8. that is to say of the Iews.
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.
As touching this expiation, we must First of all Consider that this word imports a full & entire payment of all which is due unto god, to the end he be altogether appeased & satisfied.
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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.
Secondly that, that which is due is death according to the sentence given by God, Gen. 2.17. Rom 5.12. and 6.23. understanding by this word Death, not only the separation of the body and of the soul, whence there Followeth in us the putrefection of the body in the graven, Gen. 3.19. but also that which is called the second death, which is the more then terrible & frightful fire & malediction of god, revenging with all perpetuity since in the body and in the soul of the sinner, the which horrible estate is Eternal & everlasting in the devil and all the damned.
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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,
Fourthly we Are expressly to note, that it was necessary that this payment should be offered by one who in respect of himself was no Way bound to this malediction,
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& 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.
& Therefore had not appeased, but always augmented and sharpened the anger of God, which thing was figured in the Law, by forbidding to offer any thing leavened unto God: Levites 2.11. as the Apostle Declareth the same: 1. Cor. 5.8. as also by forbidding of them which were unclean to enter into the house of God: Psalm 26.6.
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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.
And farther Because together with the payment due unto us by reason of our unrighteousness, it behooved, to make us worthy of Eternal life, according to the agreement of God with us, Deuteronomy 30.19. Mathew 19.17. that this reconciliator and priest, should be man entirely pure, without spot or blot in him whatsoever.
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:
Now all men Are born in sin, Psalm 51.5. as Witnesseth the Effect of sin, which is death, whereunto we Are all of us Subject: Hebrew 9.27. yea without excepting the Smallest Infants, which have notwithstanding committed no manner of actual sin: Rom. 5.14. There is none then but one alone Iesus christ man, to whom this right of Eternal life, according to the Covenant of the Law, does properly appertain:
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 :
seeing that in him alone among the Sons of men, there is found this perfect purity of the humane nature which the Law both requires and presupposeth, in commanding a perfect love of God and our neighbour, being conceived and born man of a Virgae by the sole and only operation of the holy Ghost, Luk. 1.35. and not as all other men without exception, of whom it is said that that which is born of Flesh is Flesh:
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and which more is besides this natural integritie in which there is not the least point of imperfection, it is he alone which hath accomplished the whole Law in al perfection, hauing obeyed God his father,
and which more is beside this natural integrity in which there is not the least point of imperfection, it is he alone which hath accomplished the Whole Law in all perfection, having obeyed God his father,
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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.
as touching the First Commandment unto death, yea the death of the cross: Philip 2.8. and touching the love of neighbour, having given his own life even for his enemies, which is more them to love his neighbour as himself: John 10.11. and Rom. 5.8. Whence it follows that according unto the Covenant of the Law promising life Eternal unto him which shall entirely observe it, cursing him which shall fail in one point thereof, Gal. 3.10.
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.
It remains to Consider of the second point of his priesthood, namely, his Intercession towards God his Father for us, which Consisteth in two points.
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.
for if the expiation and purging of our Sins go not before, we cannot be but rejected of him, who hath no fellowship or communication with darkness.
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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,
The second point Consisteth in this, that as all our Prayers ought to be made in his name, that is to say, desiring to be herd for the love of him, in whom 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,
so does he appear as our elder brother before his father, not After the manner of men, who fall on their knees when they desire any thing of an earthly Prince,
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.
And we must take diligent heed in this matter, how we measure his Intercession such as it is now in the Heavens, having now After his victory a name which is above every name: Philip. 2.9. with all power in Heaven and in earth: Matthew 28.18. with that which we read of his Prayers in the days of his infirmity.
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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,
as unto our pledge and surety, it behooved indeed that he should be born up and sustained by the divine virtue and power, which though he had in himself in as much as he is God coeternal and coessential, he attributeth notwithstanding & demandeth it altogether of the person of the father, having respect unto the office of his Mediatorship, so as he is suppliant & that with tears,
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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.
yea as it were altogether troubled and affrighted, both for himself: John 12.27. Mathew 26.39. Hebrew 5.7. and also for us, as it is in special showed us throughout the Whole Chapter, John 17. and elsewhere.
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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 now that he hath led captivity captive: Ephesians 4.8. being sat At the right hand of the father crowned with glory and honour: Hebrew 2.9. it is true indeed, that he yet suffers, 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 day: Mathew 25.45. It is very true also, that he hath yet compassion of those which Are his: Hebrew 4.15.
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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.
But all this must be understood of a celestial fashion & manner altogether unknown unto us, without imagining an Intercession by Prayers agreeable unto the state of this life ▪ according unto which manner Iesus christ himself Says that being received up into heaven, he will not pray unto the father.
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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 foūdation of our hope.
then in respect of his state royal, & state prophetical, whereof the Apostle hath given the resolution in express terms, saying that there is but one Mediator between god & man, the man Iesus Christ, 1. Tim. 2.5. 6 Such them is the verity of god, neither is there any other Foundation 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 plaine, wee maie the better know and vnderstand what these companions are of whom the Church here complaineth,
But better yet to understand this matter being so necessary, we must mark 2. certain points which seem to contrary it, to the end that this being finally cleared & made plain, we may the better know and understand what these Sodales Are of whom the Church Here Complaineth,
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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.
as in this place which we now handle, it is, but in very good part, that mention is made of Fellows and Sodales of Iesus christ, being very clearly and plainly declared unto us, in what sense Iesus christ hath Fellows and Sodales, Hebrew 2.11.14. to wit, in this respect, that having taken upon him our nature (howbeit without sin) he hath made us his brothers.
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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.
But notwithstanding, Says the Psalmist, perfumed above his Fellows, and not like to like. He calls us his brothers, but he is the elder, Rom. 8.29. and so consequently lord of the house, Gen. 27.39.
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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.
and we Are Sons in him by adoption, John 1.12. he is only in his degree the heir and universal Lord of all these things: Hebrew 1.2. and notwithstanding by grace he will make us coheirs in this glory with himself, without clipping or rebating any thing thereof in himself, John 17.22. and Rom. 8.17.
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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.
Now as touching the second place drawn out of this book, Chap. 8.13. it is not there spoken of men as Sodales of Iesus Christ, but Because all the faithful Are united and joined together by unity of faith and of hope, Ephesians 4.4. and by the bound of charity, Act. 4.32. as shall be spoken in his due place.
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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.
as himself expoundeth it, Because he would in familiar sort declare unto them the Whole secrets of the Gospel, John 15.15. keeping notwithstanding unto himself the title of lord of the house, as pertaining only unto himself, John 13.13. and Hebrew 3.6.
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.
whereas it is said that he hath made us Kings, Apocalypse 5.10. that we Are a royal priesthood, 1. Pet. 2.9. or a priestly Kingdom, Exod 9.6. that a crown is prepared for us in heaven: 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:
& which is more then all this, whereas it is said, I appoint unto you a Kingdom as my father hath appointed & disposed it unto me: Lu. 22.29. but god forbid we should understand these things as if this monarchy of Christ were divided or parted for all this:
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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:
for contrariwise, there is no other thing meant by this royal dignity of ours, then First, the virtue & power of the holy ghost in us to overcome the Devil, the Flesh, the world, & our selves:
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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.
But S. Paul expoundeth in what sense this is to be taken and understood, 1. Cor. 3.10. namely in as as the Apostles were as it were the hand of God, laying the Foundation of the Church which is but one, to wit, 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.
In respect of which Doctrine, and not that this Authority appertaineth to any save unto Iesus christ alone the only son of God adored by the Angels themselves: Hebrew 2.6. it is said of all the true faithful believers, that in the latter day they shall judge the Angels, that is, the devil and his Angels, 1. Cor. 6.2.
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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 Lord haue alwaies done and practised.
But this difficulty or objection is Easily answered both by that formal text where it is said that Iesus christ is the only Lawgiver: Iam. 4.12. as also by that which is written of the Authority of the Angels, & that which Moses & other faithful Servants of the Lord have always done and practised.
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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 Deuteronomy 4. As himself also shows how careful he was in taking heed of doing any thing At all upon his own head, in that himself would Set down no Law Concerning the punishment of blasphemers,
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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:
and touching those which brake and violated the Sabbath, but made his recourse for these Causes unto the Lord, Levites 24.11. and Numb. 15.34. although the question was but of a civil punishment:
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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.
or impose a Law on the Consciences of the people, contrary to that Commandment which Moses had of doing and making all things according to the model and pattern of that which he had seen in the mountain, Exod 25.40.
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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.
Now the power of the keys of the Kingdom of heaven, which Consisteth in binding and losing, that is to say in condemning and absolving of since, was in the person of Saint Peter & the other eleuen Apostles given unto the Church, Mathew 16.19. & John 20.23.
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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:
But whereas it is said elsewhere, that it pertaineth unto God alone to remit Sins, Mar. 2.7. it is easy to be understood, that there is a great difference First between making of Laws and publishing or applying of them:
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 from all time established and ordained head of this Empire.
Therefore I say touching the spiritual Kingdom Concerning the conscience & salvation or damnation, that this power pertaineth to one only God in the person of his son, whom he hath from all time established and ordained head of this Empire.
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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 touching the execution of his Laws according to the exigence of cases, he hath Set up and established his holy Ministry in his Church, with a commission limited, that is to say with a charge to judge according unto the tenor of his Laws,
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.
otherwise we must say that Iesus christ was justly condemned and excommunicated with his Disciples, John 9.22. and 16.2. instead of that which the Lord himself said of them, let them alone, they Are blind, leaders of the blind.
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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 to the end that no man should extend and stretch this to any inward and internal Revelation without the Scripture, that which I ordain, Says he, (speaking of the Institution of the holy Supper) that have I received of the Lord:
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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.
as also Saint Peter Admonisheth all Pastors to take heed how they usurp a lordliness over their flocks, which he calls the portion or the heritage of the Lord, 1. Pet. 5.3.
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 to the rest I speak and not the Lord, speaking of marriages contracted with an unbelieving party, ought not so to be understood as if the Apostle took upon him to command any thing of his own head & private Authority,
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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 he uses this manner of speech to distinguish that, for which he had the express and registered word of God, from that which was not in plain terms expressed,
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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.
as of the veil of women, of the order of speaking and uttering the word of God in the assembly, of collections and gatherings for the poor, and of alms.
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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:
It is then Another thing to make laws to tie men's Consciences, to say, look ye, this is good and pleasing unto God, this he commandeth you to do or believe:
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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:
this I say is Far Another thing, then to have a respect unto that which is requisite for the use and practise aswell of the Doctrine as also of the discipline which God the alone and only Lawgiver hath ordained:
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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.
And Therefore in respect of this point, he was content to give a general Commandment, that whatsoever he ordained should be executed orderly and modestly in his house which the Church, 1. Cor. 14.40.
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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,
Ye see then the bounds which he is content to prescribe us And that this is so, we see how these ordinances themselves of the Apostles which we have above specified vanished away by little and little, the times being changed,
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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.
which would not have been if they had concerned the substance of discipline and Doctrine, which Are perpetual and inviolably to be observed unto the end & consummation of the world.
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Contrariwise the Scribes and Pharisees not contenting themselues that they were placed 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,
Contrariwise the Scribes and Pharisees not contenting themselves that they were placed in Moses chair, that is to say to declare the Doctrine and discipline taught by the Ministry of Moses (in which case the people were to do that which they taught,
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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,
and so to add somewhat of their own unto the service of God established by his Law, where it is said that the Lord had rather scandalise and offend them,
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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.
then Subject his Disciples unto them, Mar. 7.6. showing that he held not or accounted the usage of such traditions for a thing indifferent, but calls them the abolishing and taking away of the Commandments and ordinances of God, Mar. 7.13. and a leaven which he commandeth us to take heed of, Mathew 16.12.
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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:
and for a time only, the Lord declared and Set down not only the Doctrine which he would have to be taught, both of the service and government of his house:
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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 also specified and particularized those ordinances according to the times, places, and Persons, which he would have to be inviolably observed, without changing, adding, or diminishing any thing in them At all, Deu. 4.2. Isaiah. 1.12. & 29.13.
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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.
But under the new Covenant which he contracted with all people and Nations, and for so long time as the world should endure, it was necessary, he should leave it in the liberty of the Churches to appoint and establish whatsoever in special and particular concerns the use and practice of the Doctrine and discipline as touching order and edification according to the variety and difference of Circumstances.
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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:
And thus Far of the sovereignty of of him which hath written in his thigh, The King of Kings and Lord of lords, Apocalypse 19.16. We will defer the rest which remains farther to be spoken, unto our next sermon:
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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 euerie side, to the end that hauing found it, wee may continue firme and constant in the true doctrine of saluation,
so necessary for these times we now live in, to discern his true Churches from those false masks thereof which present themselves to us on every side, to the end that having found it, we may continue firm and constant in the true Doctrine of salvation,
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1 A larger & ampler expositiō, how Iesus christ alone hath frō al time had the authoritie of declaring the will of god his father for the saluation of such as are his.
1 A larger & ampler exposition, how Iesus Christ alone hath from all time had the Authority of declaring the will of god his father for the salvation of such as Are his.
3 An answere vnto the obiection, touching the promise made to thē who shall liue godlie, without respect had to the ful accomplishment of the Law morall.
3 an answer unto the objection, touching the promise made to them who shall live godly, without respect had to the full accomplishment of the Law moral.
5 An answere touching the same point to them, who attribute to the sacraments, and the Lordes Supper, the vertue of expiation or purging of our sinnes.
5 an answer touching the same point to them, who attribute to the Sacraments, and the lords Supper, the virtue of expiation or purging of our Sins.
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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.
but in all times since the creation of the world. And this is it which Faint John Writeth John 1.18. namely, That none hath seen the father At any time, but the only son which is in the bosom of the father hath revealed him.
& 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,
& as for Others which Are called prophets, Apostles, Pastors and Doctors, this is attributed unto them in as much as the son hath served himself with their Ministry,
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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.
as we see it put in practice by Abraham a Prophet in his own family, Gen. 18.19. and 20.7. Beside that the Doctrine received by the Patriarchs from God, was kept and continued, as appears not only by the priesthood of Melchizedek, Gen. 14.18. and 25.22. but also by this, that it was not yet utterly abolished among the Canaanites themselves, Gen. 20.3.
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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,
Afterwards when it pleased God to Rule and govern his people issued and descended from Abraham, Moses was chosen, not only to receive from God After an extraordinary manner, the Whole Rule and order of the Church,
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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.
or clipping therefrom, any thing At all, for which cause he was called A faithful servant in the house of God, Hebrew 3.5. or without being After lawful to any man living To take away or add unto it any thing whatsoever, Deu. 12.32. In such wise did the true prophets order and govern themselves unto the time of John Baptist, having done nothing Else but expound or apply the blessings or Judgments of God, according to those special revelations they received from God in that behalf.
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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.
After this time Come this great son of God, who as chief master and Lord in his Father's house, brought an end unto all those shadows of which himself was the body and substance. Coloss. 2.17. and as of full and plenary Authority, Math. 7.29. hath Fully taught the will of God his father touching the salvation of mankind First in his own person, Hebrew 1.1. John 15.15.
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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:
but according to that which they learned of their master, as their commission was limited: Mathew 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.
which they also most diligently observed, Act. 20.27. & 1. Cor. 11.23. not being lawful to the Angels themselves, to teach or ordain any thing above & beside the Doctrine of the gospel announced & preached by the Apostles, Gal. 1.8.
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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.
Finally After the Apostles, succeeded Pastors & Doctors not to found any thing anew, but to built good & solid instructions, exhortations, consolations, reprehensions upon the Foundation of the Apostles. 1. Cor. 3.10. and Ephesians 4.11. & 2. Tim. 3.16.
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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,
Secondly we Are to note that all workmen as well before as After the coming of the master workman, had only charge of the work, touching that which might be outwardly done, causing the word which was committed unto them, to found 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.
& presenting & applying outwardly the visible Signs which we call Sacraments, together with the ceremonies instituted and ordained of the Lord in the administering of them.
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But as for the rest, the Lord reserued entirely vnto himselfe the power of woorking inwardely and within, in preparing the hartes and mindes to receiue this precious seede,
But as for the rest, the Lord reserved entirely unto himself the power of working inwardly and within, in preparing the hearts and minds to receive this precious seed,
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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,
as it appears also throughout the Whole scripture, which Teaches us that our salvation is neither in Whole nor in part of the willer or of the runner, that is to say, not of our will or of our endeavour,
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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.
but of the sole and only mercy of God, Rom. 9.16. creating in us both to will and to do by his only grace, Philip 2.13. which we have above more At large proved treating upon 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.
It is Therefore in this sense and not otherwise that the faithful Ministers of the word of God Are called by the Apostle Ioynt-woorkers with God, 1. Cor. 3.9.
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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.
as Lord and master in the house of his father, Hebrew 3.6. (and by the Spirit & commission of whom the prophets spoke 1. Pet. 1.11. and 2. Pet. 1.21.) speaks with all auctori•y saying ordinarily, In truth in truth, I say unto you, Math. 5.18.
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.
whereupon we have At large declared before by most peremptory Reasons, & taken out of the holy scripture, that it is impossible in reason, to attribute the least part in the world of these two points to any other, save unto 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,
Whereunto if any man oppose the promises of salvation made unto them which observe the law, I answer that Because they presuppose a perfect accomplishment & fulfilling of the law, which is not found,
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but contrariwise to condemne vs in our selues, to the end to bring and lead vs vnto him in whom alone al the said promises are ratified and performed, hauing himself alone most fully and most perfectly accomplished the Law for vs, which embrace and take hold of him by faith, Rom. 3.30. Gal. 3.21.22. and 4.5. 3 Likewise if any man alleage the promises both of the present life and of the life to come, made vnto them which liue godly, 1. Tim. 4.8.
but contrariwise to condemn us in our selves, to the end to bring and led us unto him in whom alone all the said promises Are ratified and performed, having himself alone most Fully and most perfectly accomplished the Law for us, which embrace and take hold of him by faith, Rom. 3.30. Gal. 3.21.22. and 4.5. 3 Likewise if any man allege the promises both of the present life and of the life to come, made unto them which live godly, 1. Tim. 4.8.
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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 such as live in his Fear (for to deny this were to deny the Whole Scripture) but I say that there is a great difference betwixt these two questions, to wit, to whom Eternal life and other God's blessings Are given,
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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.
Eternal life Therefore is indeed prepared and given unto them who testify their Repentance by the true fruits thereof, which Are sometime put off and differed unto the last moment of a men life, whereof we have a singular Exampl in that poor thief Crucified with Iesus christ, Luk. 23.43. Some being also called, At the Eleventh hour, Matthew 20.9.
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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 that faith witnessing before God according unto the Covenant of the Gospel, That whosoever shall believe in the Son shall be saved, That the true repentant have a part in the merit of Iesus christ and his righteousness, it Pleases God of his great grace and only mercy to accept of them and to crown them in Iesus christ his Son, the only satisfier for our Sins,
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.
4 As little can we help our selves with the promises of remission and expiation of our Sins which Are added unto the Legal ceremonies, & namely unto the Sacrifices.
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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,
And Therefore the promises of expiating or purging our Sins were not added to the Levitical service, to attribute thereunto that which is proper to Iesus christ alone,
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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.
and our incorporation in Iesus christ and Union with him, from whence all those benefits and blessings proceed which we receive from him is attributed unto the holy Supper of the Lord.
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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 hereby is showed us the difference between the water of Baptism and Common water, not in respect of the substance or Effect of the water considered in his own nature:
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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 purging our natural corruption by the death and passion of christ our Lord, being no other thing in the water but a power of signifying unto the believer 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.
and which is applied by the force & power of the holy ghost working within, according unto the distinction of these two Baptisms spoken of in Mathew 3.11. and 1. Pet. 3.21.
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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,
The like must be understood touching the other sacrament of Christian Religion, namely the lords Supper, wherein we ought to take diligent heed we attribute not unto the bred or wine,
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.
6 Of as little force is that objection of them who allege these words of the Apostle, 1. Tim. 4.16. In doing this thou shalt save both thy self and those which hear thee.
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For there is but one Iesus Christ, that is to say, one Sauiour, Act. 4.12. who hath alone 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;
For there is but one Iesus christ, that is to say, one Saviour, Act. 4.12. who hath alone satisfied for our Sins, John 1.29. and by whose Obedience we Are made just, Rom. 5.19. The Apostle Therefore means not in the person of Timothy to Set the Pastors in the place and room 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.
seeing himself Declareth that he is not Therefore justified before God, though he know nothing by himself, but hath performed his charge irreprehensible, 1. Cor. 4.4. but he speaks 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 say the word of reconciliation, 2. Cor. 5.19. and 20. which is the Gospel, for the salvation of all them which believe, Rom. 1.16.
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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.
But they Are of all Others marvelous impudent, who to maintain their Idolatry or rather impiety, allege that which the Apostle Says of himself, Coloss. 1.24.
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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,
namely, that he fulfilleth the surplusage of the afflictions of christ in his Flesh, for his body which is the Church, as though he were not alone omnisufficient to blot and put forth our Sins, (a blasphemy most execrable) whereas the Apostle by these words meant to say no other thing,
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.
Because he accounteth himself as it were wounded in them, according unto that which he said unto the same Apostle, Wherefore Persecutest thou me, Act. 9.4. which thing returns unto the great Comfort and edifying of the Whole Church greatly edified by the happy end and issue of them, Philip 1.12. and 2. Cor. 1.4. and 2. Tim. 2.10.
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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:
The answer is easy, that notwithstanding the faithful for all this Are not Therefore intercessors in any superior degree betwixt God and them, for whom they pray:
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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,
but join equally together their mutual Prayers, which Are all of them referred unto this only intercessor between God and men, on whose alone Intercession in all and through all dependeth the Whole virtue of their Prayers,
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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,
8 These things being well considered and weighed as they deserve to be, show us most evidently and to the eye, who they Are whom the spouse in this place calls her Husbands Sodales, whose company,
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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,
as if Some invited by the Bridegroom to bear him company At the time of his fiances or espousails, in steed of contenting themselves to bear him company & do him courtesy As Friends to rejoice with him, John 3 29. should play him so lewd a prank as to go about to be master of the spouse,
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.
And who Are those? Mary First of all those who take upon them to make new Commandments for the Church to bind the Consciences of men contrary to that which S. Peter expressly forbiddeth, 1. Pet. 5.3. against the express commission Delivered unto the Apostles, Mathew, 28.20. against the express Exampl 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.
& Therefore worthy in lieu of being obeyed to be held accursed and had in execration, by the Ordinance of God, Deuteronomy 18.20. & Gal. 1.8. though they should be the Angels of heaven themselves.
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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,
9 As much is to be said of them who have been so bold & presumptuous as to forge new vocations and charges in the Church of God, which they afterwards transfigured and changed into dignities,
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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,
and finally into a tyranny truly Satanical, that is to say adverse, contrary and opposite directly unto the royalty and regality of Iesus christ, altogether following that which was expressly foretold by Saint John in the Apocalypse of the Image drawn and mouled on the pattern of the beast, which was the Roman empire, which was finally ruined and dissipated,
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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 turne them notwithstanding and to ouerthrow them:
and those very learned otherwise, but not sufficient attentive to mark and Consider how men abused the names of vocations established by the son of God, to turn them notwithstanding and to overthrow them:
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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.
in such wise that by little and little he attained unto the end he desired, having Set up instead of that goodly estate of the Church established in his perfection by the Ministry of the Apostles this fall hierarchy, as they call it.
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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.
Such Are the reverend names of Bishop, Pastor, Elder or Ancient, Doctor & Deacon, * which they afterwards by little and little divided into many other Degrees, * to hatch At the length an Ecumenical Bishop, that is to say, a Bishop of the universal world, to which for a full measure of all this disorder have been added the most reverent Seigneurs the Cardinals.
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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,
11 As for Deacons, Receivers and Governors of the Church-alms and goods according to the order and practice of the Apostles, to speak in a word, this is the state and calling of all this Whole Hierarchy,
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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.
But the name only being left to serve for a part of the Masquerada of an high mass, it was requisite that Subdeacons should be added, to mock the poor seely sheep coming 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,
12 As for Doctors, it may be said in a word, that the Lord of his great mercy hath not permitted, that that which is as it were the nursery of the Church, I mean Schools of good learning, should in such wise be utterly abolished & taken away,
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,
But contrariwise it hath pleased him to stir up in sundry ages, emperors and Kings, who have had a care of founding & erecting of them through a worthy & laudable instinct and purpose,
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But touching the 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:
But touching the principal part of this so great a benefit, which is the school of divinity, this is there where Satan hath served his turn with sugar to turn it into most bitter and deadly poison:
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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:
having banished out of the school of divinity that which was the only Subject thereof, I mean the reading and expounding of the text of holy Scripture, to thrust thereinto an abominable confusion of dreaming sophistications, Some as vain as curious, Others absurd, Others full of impiety:
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.
as the Apostle so diligently warneth us, 1. Tim. 1.4. and 4.7. while Satan Goes forward in the utter overthrown of all their Clergy having transformed them into shops & brothels of Sodomitry and Instruments unto all sacrilege and simony.
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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.
13 Finally to end and perfect the mystery of iniquity, the great Bishop hath parted the spoil with Kings and Princes, whom he hath enchanted and bewitched in abolishing utterly the Lawful order of ecclesiastical elections and vocations.
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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.
And thus you see unto what good pass the Church of the Lord hath been brought by them, who of Servants have made themselves traitorous Sodales, called no better then thieves by the Lord, Mathew 21.13.
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.
but that a long time ago, After the time of Iosua, as the history of the Judges does plainly witness, horrible corruptions were already entered in among the people of god, which drove 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,
As for the rest, this word of Companion seems over gentle in this matter, the question being Here not in this which we before said of taking unto a men self Some part of that which is properly belonging unto the Bridegroom,
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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,
an outrageous crime notwithstanding of treason, but (that which is much Worse & the capital point of this crime) is the taking to a men self the person of this Bridegroom,
and to put him foorth to possesse 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 to put him forth to possess and occupy his place, and in the place of this chaste spouse, to substitute this abominable strumpet, which does yet to this day seduce and bewitch the Kings and Princes of the earth by the cup of her abominations:
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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.
and that with extreme impudency and shamelessness, in endeavouring to make men to believe that by such Inventions he is honoured, from whom they hale and pull with all the main and might they have both the sceptor and the crown.
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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:
14 In such sort deal they with the Prophetical dignity of our Lord Iesus christ, calling their own dreams and Inventions, inspirations of the holy ghost:
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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,
In a word when they Are come so Far as to say, write & maintain, that they, calling themselves the Church, cannot erie in Doctrine, that their Pope cannot be deceived,
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,
and that no man living may say unto the Pope though he should led Whole troops of Souls unto hell, sir what do you? & when hereupon they Cut and clip the Doctrine of God as Pleases them, is not this to overturn from the top to the bottom the Prophetical Authority of the son of God,
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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,
15 As little have they left the Priesthood of Iesus christ Whole and untouched, having added & annexed unto his expiation and satisfaction for our Sins whatsoever Come into their own brainsick fancy,
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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:
and of the dead comprised in their Litanies and Procession, unto whom they have attributed such store of merits, that there yet remain an infinite number of them to be sold and distributed for ready money to all such as have need of them:
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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.
though they place them in somewhat a lower and inferior degree? For they forge every day new patroness and Intercessors, giving to every one of them his state and charge of this or that.
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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:
Nay they have done this dishonour unto the most blessed and holy Virgae Marry, as instead that her self calls her self the Handmaiden of the Lord, to call her and cause her to be worshipped as Queen of heaven, our hope, our merciful Advocate, yea so Far as to bid her to command her son by the right and Authority of a mother:
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:
not perceiving that every prayer made unto them who Are out of this world places them in the room of God in attributing unto them of necessity that which is proper unto God, to wit the knowledge of our hearts and whatsoever we say or do Here below, which to do is intolerable impiety:
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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,
beside that not contenting themselves with Iesus christ alone for their intercessor, it must needs be that either they doubt of his power or of his will towards us, which incredulity being directly opposed unto 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:
nay whatsoever is without faith is sin, Hebrew 11.6. Rom. 14.23.) cannot but make all such Prayers unprofitable, though there were no other fault in them, Iam. 1.6. In a word whosoever shall compare the ancient customs of Pagans with these devotions of the Church which calls it self At this day Catholic, shall find from point to point no other difference between these two, save only the names, only that these who have so abused the silly world & so nusled it in their superstitions, calling darkness Light:
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in falsifieng the light of the Scripture, are a great deale more inexcusable then the poore Paynims, hauing abused nothing but the remnant of their natural light, as the Apostle speaketh of them, Act. 14 16. and Rom. 1.21.
in falsifying the Light of the Scripture, Are a great deal more inexcusable then the poor Pagans, having abused nothing but the remnant of their natural Light, as the Apostle speaks 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,
17 And thus you see who these Sodales Are of whom this poor spouse in this place so bitterly Complaineth, desiring to be drawn out from among them and to be brought unto the true flock, distinguished herein, from them which she calls flocks in the plural number,
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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.
Because that indeed there is but one true Church and universal, whereas these traitorous Sodales have as many flocks as they have Sects, according unto the saying of the Lord, That he which gathereth not with him, does nothing Else but scatter, Mathew 12.30. 18 And as touching these words As she which Covereth or Hideth her self, they Are expounded in diverse sorts.
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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:
For there Are Some which refer it to the fashion which Tamar used to deceive Iuda her father in Law, Gen. 38.15. gathering from thence that the manner of harlots was to cover themselves:
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,
according unto which exposition this should be taken, as if the spouse did say, that keeping company with such kind of people, she should be Thought to be never a whit better then they,
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.
And I would to God that many had Thought better upon this point them they have done, who Are At this day in a most wretched and miserable estate, having thrown themselves wittingly and willingly into the paws of the ravening and devouring Lion.
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This is then a most holesome and necessarie doctrine, but notwithstanding such as hath no verie sure ground & foundation touching this maner and forme of speech, being a thing vnlikely that they who prostitute their bodies,
This is then a most wholesome and necessary Doctrine, but notwithstanding such as hath no very sure ground & Foundation touching this manner and Form of speech, being a thing unlikely that they who prostitute their bodies,
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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:
and consequently seek nothing Else but to allure men to their destruction by their beauty, as such women Are described by this same Solomon, Proverb. 6.25. and 7.10. should hide their faces:
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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:
There Are Others Therefore which expound this word As one which wanders out of the Way, Because it is sometime taken in this sense, in the tongue which Solomon uses:
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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 David protesteth that he will not have so much as in his Mouth the names of strange God's, Psalm 16.4. The Apostle also warning us to take heed not only of evil, but also of every thing that hath so much as the appearance of evil, 1. Thess 5.22.
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but especially amidst these cloudes and obscure darknesse with which wee see that Satan, with such efficacie of error, indeuoreth to obscure the cleare light which God hath sent vs as it were from heauen:
but especially amid these Clouds and Obscure darkness with which we see that Satan, with such efficacy of error, indeuoreth to Obscure the clear Light which God hath sent us as it were from heaven:
3 Wherefore the Church, though shee be in such estate, leaueth not for all that to bee the Church, against the opinion of the Catharistes and Donatistes.
3 Wherefore the Church, though she be in such estate, Leaveth not for all that to be the Church, against the opinion of the Catharists and Donatists.
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4 The West Babylon is nothing lesse then the Church, but how God hath drawen and yet draweth foorth his alwaies thence, by awakening them with his singular mildnes and clemencie.
4 The West Babylon is nothing less then the Church, but how God hath drawn and yet draws forth his always thence, by awakening them with his singular mildness and clemency.
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15 Touching the excesse committed in buildings and other pompes, which haue altogither transformed the Church into a shoppe of most abominable ambition and couetousnesse.
15 Touching the excess committed in buildings and other pomps, which have altogether transformed the Church into a shop of most abominable ambition and covetousness.
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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,
and nothing being more precious then salvation which leads us farther then this life, there is nothing more pernicious and pestilent then the obscuring and darkening of the truth touching our salvation,
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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,
Now that the marks of the Church be not always bright-shining and clear, it is apparent and manifest not only by the menaces and Treats which the Lord hath made in this behalf, both by the prophets in infinite many places,
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& 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.
& elsewhere, as also under the new Covenant the Lord foretold the same expressly, Mathew 24.24. and After him the Apostle, Act. 20.29. and 2. Tim. 3.12. and 2. Thess 2.6. and 1. John 2.18. as it hath also been confirmed by many and sundry experiences in all times as before we have declared.
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This is then the state in which the 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.
This is then the state in which the poor Church is proposed unto us to be in the verse going before, not knowing in a manner on which side to turn it self in such an utter confusion.
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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,
2 And Therefore our duty is well and narrowly to Consider the answer made unto the spouse by him himself, who alone, to speak properly, speaks in verity & truth, seeing it is he who is truth it self,
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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,
After a preface Therefore First made, to encourage and to Comfort her, calling her the Fairest among women, he Answers his spouse in this sense, It is true indeed that thou art a poor wandering stray,
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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.
and shut the doors After thee, and hide thy self a little while until my anger be passed over. Isaiah 26.20. the Church having said before unto him in the eight verse, o Eternal we wait for thee in the Way of thy Judgments.
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.
and that sometime this truth remain but among a few, as we see it Come to pass in Israel in the time of Elias, in Iuda in the time of the captivity of Babylon, in Ierusalem it self then when the Lord Come 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,
The other point is, that the Lord Considereth not his Church simply according unto his graces and blessings which shine in her, which Are sometime most dark and Obscure in the eyes of men,
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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 the perfect righteousnesse of the reconciler, Phil. 3.9.
but respecteth her always in the truth of his Covenant, and in him in whom she is indeed not only without spot or wrinkle, Coloss. 1.22. but which is more, clothed with the perfect righteousness of the reconciler, Philip 3.9.
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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 wickedness of Others is great, whereof the Church of Corinth may be a witness in which the article of the resurrection was called by Some into controversy,
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.
as the Apostle himself Witnesseth, Gal. 1.6. who notwithstanding Leaveth not to call them Churches of Iesus christ which he also reformed & restored, according unto that Lesson which he taught Others, Rom. 14.1.
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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.
And Therefore these fantastical Catharists and Donatists of old, and those of our time of the sect of the Anabaptists, who seek After such a Church in this world as should have no fault nor any thing amiss in it, Are utterly to be rejected.
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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 stubbornly to oppose a men self against the truth, and finally to maintain and authorise a Doctrine directly contrary unto the Articles of our faith.
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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:
And thus is it At length come to pass in the Romish Church At this day, which for this cause does no more deserve the name of a Church then the Kingdom of the ten tribes revolting with Jeroboam the son of Naboth deserved the name of the people of God:
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,
And Therefore we protest that in the times of our Father's there was a Church, that is to say, a number of the children of God as it were secret and shut up,
as may be proued by writinges from age to age, that there were alwaies some who opposed themselues against those superstitions and idolatries 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,
as may be proved by writings from age to age, that there were always Some who opposed themselves against those superstitions and idolatries which by little and little got the upper hand in this Babylon, called three hundred Years ago by one of their own Poets a Temple of heresy, in the which the Lord for this suffered not that Baptism should be utterly taken away and abolished,
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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:
We protest & confess farther, that even in our time, in which it hath pleased God to display the banner of his truth, there do still remain Some of the elect, buried as it were in the midst of this Babylon, who in respect of the Eternal purpose and counsel of God appertain At this present unto the true Church:
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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,
but by little and little as it Pleases God to draw them out of this gulf, Are actually made the members of this true Church, of which thing you to whom we speak,
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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,
This is then the Comfort and consolation whereof mention is made in this place, and that which we must Learn to answer them, who so impudently and shamelessly begin our Churches, from those great Personages the faithful Servants of God, raised up of his great mercy and grace about seuentie Years ago, not to built a new Church,
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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 they falsely call it, but to gather together the poor seely sheep which were strayed among the wolves, which the spouse calls Here false Sodales of Iesus christ,
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,
the Bridegroom Therefore passing farther, adds If thou Knowest it not, as if he said, is it possible my spouse that thou hast utterly 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,
namely where my pasturing place is, and where I cause my sheep to rest in the heat of the noon day? Which he speaks not so much unto the spouse in Way of reproach or to grieve her or make her sad,
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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.
as if to warn him who seems to have little courage, we should give him to understand, that if he think well on himself, he is Stronger then he Takes himself 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 extremes,
we see Here Therefore the inestimable and admirable Goodness of God towards his Church, teaching us, that we must take heed of two contrary extremes,
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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,
and on the other side also that we Consider well of the Gifts we have received of God, that we make them profitable to our selves and Others by our courageous usage of them,
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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.
as the Apostle most diligently warneth his Disciple Timothy, 1. Tim. 4.14. whereas it falls out often, that for want of courage, which we think is not so, we suffer that to fallen away which we have received, making our selves in the end utterly unworthy 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,
5 After this preface the Bridegroom warneth his spouse First to go forth, as it was said At the beginning unto Abraham, get thee forth out of thy country and out of the land where thou Wertenberg born,
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& 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.
& afterwards by the Mouth of the prophets, get you out of Babylon, fly out of Chaldaea, Jeremiah 51.6. and afterwards by the Angel, go ye out of her my people, Apocalypse 18.4.
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& 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.
& as for the retchless and careless Iewes, who foreslowed their departure out of the captivity, the gate being thrice Set open unto them, we know how dearly they bought it.
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What shall we then saie hereupon? This doubt is easily resolued by them, who haue a regard, without flattering of themselues any whit at all, aswel vnto the glory of God as vnto their owne duty to discharge it well,
What shall we then say hereupon? This doubt is Easily resolved by them, who have a regard, without flattering of themselves any whit At all, aswell unto the glory of God as unto their own duty to discharge it well,
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,
The scope Therefore and ground of such a deliberation as this is, is, that what ever comes, we must serve God in such sort as he hath appointed us to serve him, without looking either backward,
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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;
Yet for all that a man must according to the advertisement of christ accounting his cost & taking a reckoning of his ability before he built or wage battle: Luk. 14.28. Consider farther;
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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,
First whither he feel himself strong enough by the aid & assistance of god both to sustain the hight assaults which by all likelihood shall given him, in making a pure and upright Confessi of the true Religion among profane and superstitious livers,
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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.
but ought rather there to discharge his duty, and to shine as a clear flaming torch in the midst of the Kingdom of darkness, Philip 2.15. although it be not forbidden that he which finds himself well enough touching the state of his conscience, in any place, may not seek still to be yet better if may be.
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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,
And farther they who have any charge and vocation of God, especially an ecclesiastical charge in any place, ought to take heed how they take into their minds such an impression of dangers,
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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.
as Therefore to leave their charge, which ought to be more precious unto them then their own life, according unto the practice of all the faithful Servants of God, Examples whereof we have in Ioseph, & in daniel.
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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:
We read not that Moses had any Commandment by vision from God, as had Abraham, to depart out of Pharaoh's court, Hebrew 11.24. but beside that he had no estate or calling which tied him to stay, but contrariwise was brought up After the Egyptian fashion:
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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 we need not also to doubt, but that Daniell, if he were not surprised by death in his old age, held himself in Persiam by reason of his public vocation, in which he did god and his Whole Nation faithful service:
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 Ezra also and Nehemiah stayed there a while After the edict, through the singular providence of God, who would have them left for a rear ward unto the people who drew themselves back by little and little,
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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.
as on the contrariside those who tarried and shrouded themselves in filthiness and uncleanness of that profane people Are by no means to be excused.
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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.
In sum who so rightly and sincerely seeks After the glory of God and the quiet of his conscience, shall soon know how to make in such a case an holy and a good resolution.
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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:
whereas God must be served in every place with lifting up of pure hands: 1. Tim. 2.8. but this is to teach men to Set all things whatsoever without exception, After the duty which they owe unto the Lord:
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.
and if being come to Another place to serve God better and with more freedom then before, we show it not indeed and Effect when we Are come thither.
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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,
Which falls not so truly out in all, as I must say it to my great grief, being but too too many found who in steed of changing themselves and their manners or profiting themselves better when they Are come hither among us, become Worse then before,
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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,
8 And as this Doctrine serveth not to this purpose, so neither tendeth it to the favouring of these hypocritical Monks who boast and brag they have forsaken the world,
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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:
and Some of them to be changed into wild asses, Others to get them fat paunches, Others to grow up to miters and Cardinals hats, Others to be the props and arch-pillars of falsehood and error, such as these of the latter crew Are, who call themselves Capuchins & Iesuits, false usurper's of the name of Iesus, Others to be saviour's and meriters for themselves and for Others who hire them for their imaginary works, in such sort as to hear them speak, it should seem that God owes them somewhat upon a reckoning when they have passed a clear account with him:
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& who neuer heard of such, not monks, but monkeis as they afterward became to bee) but so bewitched notwithstanding with the opinion of a monastical and solitarie life,
& who never herd of such, not Monks, but monkeis as they afterwards became to be) but so bewitched notwithstanding with the opinion of a monastical and solitary life,
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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.
9 In a word Therefore, the First point of returning unto the Church of God, is a resolution of quitting and forsaking the false Church, without any either chaffering and Merchandising or looking behind us, as we Are warned, Lycia 9.62. & Philip 3.13.
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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.
Therefore the spouse is Here warned in going out of the ill Way to follow the track of the flock, that is to say, of this true flock of sheep with whom they Are to join themselves.
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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 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:
And this is it which the prophets themselves have preached amid the desolations of the Church in their times, sending back such as Are wandered and gone astray unto the Law and unto the testimony, Isaiah. 8.20. and elsewhere as Abraham also speaks Luk. 16.29. They have, Says he, Moses and the prophets, let them hear them:
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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:
Found you, Says he, and search the Scriptures, for they Are they which speak of me, John 5.39. yea although then when the Lord spoke thus, the track and footing of the true sheep of the former time was so clean put forth, amongst those who called themselves the people of God, that there needed Miracles and other extraordinary means to make it known unto the silly wandering sheep, Mathew 9.36. 11 Therefore when our Adversaries would serve their turn with this place to teach us that without all distinction or exception we must keep us unto the Way of the Father's:
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& 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.
& the Baalims which their Father's taught them, Jeremiah 9.13. and 14 and in Ezechiel 20.24 their eyes Are gone After the moulted God's of their Father's.
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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.
Such Are the Father's from which we must turn, that we perish not with them, not deserving the name of Ancestors, that is to say, of such sheep as hear and follow the voice of their shepherd, John 10.27.
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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.
But as for true Father's, that is to say true Ancestors, those Are they indeed whose track and footing we must know, that we turn not therefrom neither to the right hand nor to the left. As for Exampl.
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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.
There Are in our time a great number of false Sects & Religions which all say they Are the true Church ▪ Behold on one side the Iewes, on Another side the Turkes who vaunt themselves, that they have 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,
As for the Turkes their Alcorani being newly forged, it cannot be the track of this flock. The Iewes now and since the destruction of their Temple & policy have Some Fairer show,
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but it is on a false title they vaunt themselues to 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.
but it is on a false title they vaunt themselves to have on their side the God which Moses and the prophets taught, sing they acknowledge not but Blaspheme him whom the Law and the prophets led us unto.
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.
12 we see on the other side how they of the Romish Church do At this day vaunt themselves & make great crake's of their antiquity and succession of Bishops, and of the Scriptures themselves, the book of the one and the other Covenant.
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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:
Unto whom we answer that the Foundation of their hierarchy being in part forged upon an humane invention 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.
and their Doctrine being directly and diametrally repugnant unto the Scriptures of the prophets and Apostles, this cannot be the Way trodden out by the ancient Church Apostolic, what Continuance of Years soever and names of Successors they allege.
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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.
as also all both old and new or renewed Heretics have this in Common, that they hold not themselves within the Limits and bounds of the Doctrine of the Apostles and prophets perfectly comprised in the holy and canonical Scriptures, which ought to serve for the text and commentary of his will.
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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:
13 And this is the cause why the Bridegroom adds that the spouse to find the track of the true sheep After which she is sent, must seek After the cabins or tents of the shepherds:
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,
But there Are so many cabins for the retiring unto, and pasturing of it, as there Are places in the which the voice of these true shepherds, prophets and Apostles, do resound,
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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.
and shall resound unto the end of the world, by the mouths of their faithful Successors, to gather together and to conduct unto the only Pastor and shepherd which is this Bridegroom, the Whole number and multitude of the sheep.
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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,
to the Doctrine and family of whom the spouse in this place is sent back, being a thing without all doubt that they were indeed true Pastors & shepherds, their Doctrine the true Doctrine,
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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.
the Church of God being rather composed of the small & contemptible things of the world, Luk. 14.21. and 1. Cor 1.26. as the head also thereof would be born in a stable, and live poorly and slenderly.
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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.
If on the contrary side any man Object the rich Ornament of the tabernacle, the magnificence of the temple of Solomon, and the riches both of it as also of the people during his Kingdom, in whose Reign it is said, that men made no more reckoning of silver then of stones in Ierusalem, 2. Chronicles 9.27.
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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,
I answer, as touching the Ornament of the Levitical Priesthood and the riches of the Temple, that all this was a figure of the spiritual riches of the true Temple of God,
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.
and as for the other riches, I deny not but that the Lord honoured his people when it so pleased him, with the blessings and commodities of this life, Godliness having the promises both of the present life and of the life to come, 1. Tim. 4.8.
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as the example of Abraham who was rich, in 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.
as the Exampl of Abraham who was rich, in whose Bosom poor Lazarus was, may declare and witness, Luk. 16.23. but I say that in all times the hall where the banquet is kept, whereof mention is made in Luk. 14.13. hath always been filled rather with impotent Folk, lame, and blind taken out of the midst of the street, then with the rich and pompous which Are in Kings houses, Mathew 11.8.
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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.
but in the quality of poor, in as as they used their goods so as if they used them not At all, according unto the saying of the Apostle, 1. Cor. 7.31. and 1. Tim. 6.17. and became lean and thin to pass through the eye of the needle, Mathew 19.24. laying up their treasure in heaven, Mathew 6.20. according unto the Exampl of David that good and truly rich King Psalm 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,
Finally I say that the buildings and vessels of the Church ought to be agreeable with the Doctrine taught in the true Christian Church, which Condemneth all superfluity and worldly pomps,
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.
and Applieth the goods of the Church to the living stones thereof, as the practice was in the Apostles times, Act. 4.35. and in those times when the Pastors were of gold, and the Churches and the vessels thereof were of wood.
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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 much greater to exhort Kings and Princes to found and built Churches with such excessive cost, serving for no other thing but to condemn both the doners and demanders, pointing out as it were with the finger, the ambition of the one,
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whereupon hath entred this notorious transformation of the spiritual beutie of the Christian Church into a vanity and pomp not simply carnal and worldly,
whereupon hath entered this notorious transformation of the spiritual beauty of the Christian Church into a vanity and pomp not simply carnal and worldly,
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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 nothing can be more, in lieu of keeping themselves unto the history and Doctrine contained in the second book of Saint Lycia called the Acts of the Apostles expressly uttered to the pen by the holy Ghost, have not shamed to change and transform the holy Apostles of the Lord, into Builders of Churches, devisers of Crosses, forgers of holy water sprinkles etc. And what shall say of that most gross and enormous an impudent boldness of forging of Saint Peter's patrimony? Of that monster crowned with three crowns, carried and adored upon men's shoulders? Of such store of glittering pomps shining in every place, which Are so many spoils of such Kings and Princes,
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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,
as have been bewitched, and sacrilegious robberies of such goods as were vowed to the spiritual maintenance of the Church of the Lord? As it was so long ago foretold,
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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,
What shall we say of the infinity of these goodly votaries of poverty, these honest wallet brothers, these good Father's besotted with the very stones and sumptuosities of their palaces wherein they dwell? What shall we say of these new Locusts,
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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 west Indie Popinjays already born & to be bred, & specially of these lees & dregs of the filth and mud of the bottomless pit, open profaners of the name of Iesus, disnesting the other ravening Birds and cormorants to lay their eggs where they had built,
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As for vs, contenting our selues with our smalnesse, 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,
As for us, contenting our selves with our smallness, let us oppose unto all this stately Masqu•ra•a, with which the world •ee•eth itself the lodgings and cabins of the ancient true Pastors, there to se•ke After and to find the true 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.
preferring on the contrariside with Moses the afflictions of the people of God, and the reproach of Iesus christ before all the treasures of Egypt, Hebrew 11.25. let us I say keep our selves unto him who is our King, and so crowned with glory on high, that yet in his poor members he is crowned with thorns ▪ Col. 1.24 ▪ and not unto them who part with Others the spoil 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,
16 Moreover although this word which we have turned Cabins or Lodges, be taken sometime in general for every place of Dwelling or abiding, notwithstanding this word of Shepherds which is added, having,
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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.
as I said, a respect unto the manner of living of Abraham, Isaac, and Iacob, as also of Moses and Aaron in the Wilderness, as it is spoken Psalm. 77.20. shows that we must so take it, as we have said.
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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:
but had their portative tents and cabbines, as we see how the ancient Patriarchs dwelled with their flocks Here and there, the Church of God changing his place by this means together with them:
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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 where is he then? there where, Says he the body is yea the carcase of the dead body, in which is life, there Are the Eagles, Matthew 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 we find life,
but Iesus Christ, and him crucified, 1. Cor. 2.2. and purely preached. There must the eagles gather themselues together, that is to say, seeking to bee fedde with no other then with him crucified.
but Iesus christ, and him Crucified, 1. Cor. 2.2. and purely preached. There must the Eagles gather themselves together, that is to say, seeking to be fed with no other then with him Crucified.
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 where shall this true Iesus christ be found? In the cabins and lodges of the shepherds, which Are the writings of the prophets and Apostles, upon which for this cause,
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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.
and for that they lay this only Foundation which is Iesus christ, 1. Cor. 3.11, it is said, that this Church is founded, Ephesians 2.20. Apocalypse 2.14.
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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,
Yea but (reply our Adversaries) if the question be of the Interpretation of a place of the Scripture drawn to a contrary sense, to whom shall we have recourse, to discern the true sense from the false? Certes again to the cabins of the shepherds and Pastors, the Church having none other true and certain Light,
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.
as we have before said, but also by his own Exampl who thus refuted and beatrice back again the allegation of Sathan, Mathew 4.7. as the weapons of the Apostles also were such, and that against them, who sat in the See of Ierusalem, Act. 4.7. so Far were they from aiding & defending themselves with any unwritten tradition, or with any Authority attributed unto the See of Ierusalem, seeing that was transformed into a den of thieves, Mathew 21.13. The like did the Iewes of Beroea, & found themselves in good case thereby, Act. 17.11. the consent notwithstanding & testimony of the true Church being not to be rejected but greatly to be esteemed of & regarded, which again ought to be discerned from the false, by the consent of their testimony with the Scriptures.
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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.
And this is it which all the ancient Father's & lights of the old Church, have declared & protested must necessarily be done in the reading of their writings.
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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:
17 This then hath been a very strange sleight and treachery of Satan to tie the Spirit of truth to the Persons of Pastors and shepherds without the examination of their Doctrine by the Scriptures:
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We ought therefore to consider that the principal and chiefe stone Iesus Christ & his doctrine, haue beene from al times in part not knowen, in part most wickedly reiected by the principall and chiefe builders, such I meane in name,
We ought Therefore to Consider that the principal and chief stone Iesus christ & his Doctrine, have been from all times in part not known, in part most wickedly rejected by the principal and chief Builders, such I mean in name,
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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 then in the person of Iesus christ himself, Act. 4.11. and foretold should come to pass expressly in the Christian Church, Act. 20.29. as the event hath since plainly showed unto the eye, and still to this day Proves the same.
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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,
And yet notwithstanding there was appearance & probability of holding our selves, aswell in general unto that which was commonly received of this people, whom God had only chosen from out of all the Nations of the world,
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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.
as also in special of standing unto the advise and judgement of the Priests, appointed by God ordinary and sovereign judges, Deuteronomy 17.9. Beside 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.
And yet notwithstanding of whom is it I pray you that the Lord Says, Let them alone, they Are blind leaders of the blind, Matthew 15.14. and who excommunicated Iesus christ and his Disciples? John 9.22. who constrained Pilate to crucify him? Mathew 27.20. who Are those uncircumcised of heart, who were the First which imbrued their hands with the blood of the Servants of God? Act. 7.52.
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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, but it is not saide that hee will keepe at Rome.
nay to do whatsoever him lists without controlment, & other such vile & filthy Blasphemies & impieties? Iesus christ hath indeed said that he will be with us unto the end of the world, but it is not said that he will keep At Room.
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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.
Nay contrariwise he hath forewarned us by Saint John his welb•••u•• disciple, that it should be there where the great whor• should fit, which should make drunk the Ki•gs and Princes of the world.
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 we see the same At this day, yea which is a thing most strange to Consider of, their ama〈 … 〉 only of Spirit herein, the ancient Father's, who •••y saw and wrote these things of this See, could not take heed notwithstanding o• being deceived thereby,
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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,
18 For conclusion Therefore of this matter, the Lord hath his shepherds and cabins, which Are the true testimonies of the truth unto which we must keep our selves, I mean the prophets and Apostles, whose Doctrine is the touchstone to discern the true Successors 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.
and by consequent the true spouse of Iesus christ by whom the young Kids must keep themselves to be well fed, from the wicked harlot, from whom they must fly that they perish not together with her.
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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:
According Therefore unto this holy Doctrine let us beseech our Lord God, to look in mercy upon his poor Church troubled in such sort and laid so wast in so many places, that there appears neither Way nor path thereof:
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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,
sith it hath pleased him in our time to raise and lift up the banner of his holy Ministry, that he will oppose himself Therefore against this Babylon,
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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 overthrow the Apostolical See thereof by the wind of his Mouth, giving unto his elect eyes to see the Light of his holy gospel, a• deer's to hear the voice of that true and certain Pastor of Pastors the chief shepherd Iesus christ,
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.
And Because we for our own part have done our duty so little in seeking After and digesting this holy food and pasture, let us cry him mercy and crave of him grace and mercy as follows. Almighty God etc.
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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:
we have learned before a good Lesson by the answer of the Bridegroom, namely, touching the certain and infallible marks of the true Church, to which we must order and keep our selves, for to obtain salvation:
After which reformation wel and throughly practised, the goodlie and triumphant condition of the Church sette on foote againe, is heere in most excellent sort paynted out vnto vs, which we are diligently and earnestly to consider of.
After which Reformation well and thoroughly practised, the goodly and triumphant condition of the Church Set on foot again, is Here in most excellent sort painted out unto us, which we Are diligently and earnestly to Consider of.
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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.
and the tents and Tabernacles of the true Pastors well authorized, follow their own Inventions, to make a medley of Religions and disciplines After their own lust.
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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:
3 As for the First, seeing they resemble the Pharisees and Scribes, nay Are more out of the Way then they, it is no marvel if they cannot abide to have their profaneness discovered:
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.
and of this the preface unto their Counsels always ring, yea sometime their Sermons also, and thereupon also you shall have them make Some statutes and ordinances of Reformation.
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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,
but all the speech is of square caps, of shaving of beards, of their hair, it may be Some points shall be farther added, touching the plurality of Benefices and residency 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.
yea forsooth, as if they should take order that every Church-robber should have his part, and every these range in person in the walk of his forest.
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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 den of theeues.
Many will say these words Are very rough, and too injurious. But they who like them not, must reform the lords speech, Matt. 21.13. Ye have made, Says he, of my Father's house a den of thieves.
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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,
yet who sees not that it is but a mere mockery to make them, to the end their Bulls and dispensations may have as many clauses derogatory against them? For Exampl hereof look we to the pragmatical sanction of Basel, taken away by Pope Leo,
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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 parted between him and Kings more impudently a great deal, then the Soldiers who executed Pilate's judicial sentence against christ, parted his garments among 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?
And this goodly council of Trent, such as it is, hath it hitherto in our days framed any bill of encitement against the Authors themselves and founders thereof, culpable in points of their own Reformation?
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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.
But Iesus christ gives us a contrary Lesson, Let them alone, Says he, they Are blind leaders of the blind, Mathew 15.14. nay which is more, he took a whip in his hand, and overturning the tables and money of the changers, drove them forth t〈 … 〉ise out of the temple, John 2.15. and Luk. 19.45.
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.
Contrariwise it is on us that he hath reached forth his great mercy, having raised up those chief Servants of God, who took into their hands the true arms of Christians, 2. Cor. 10.4. I mean the Spirit of the Mouth of the Lord, 2. Thess 2.8. otherwise called the two edged sword of the word, Psalm 149.6. and Hebrew 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 to aunswere for themselues:
It is replied hereupon that Some have also res•sted by Way of arms. They which have been brought to this extremity, Are sufficient to answer for themselves:
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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,
But notwithstanding for all this, considering when and why and by whose means the matter Come to handie-blowes, it shall be found, that they who complain, Are no more to be approved 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.
then they should be, who should complain they happened to meet in a forest, where they lay in ambush, certain passengers, who armed by the Authority of the Laws, hindered in Some part their wicked purpose.
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.
But I must speak it to my great regrete, that his grace appearing unto the world, men have been Far from receiving of it and making their profit thereby, in such sort as they ought to have done.
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:
For Some have yet left the high places standing, Others have Set up Gedeons Ephod, Judges 8.27. Others have ordered the rules of Ecclesiastical government, not according unto the true pattern of the ancient sheep, and cabins of the Pastors, in which we have herd how the Spouse is in this place commanded to feed her young kids, but according unto their own opinion or rather fancy:
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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.
so that if God of his Goodness remedy it not, it cannot be, but that by little and little the later state will come to be Worse then the First, as is said, Matthew 12.45. and as is already come to pass in too many Churches and countries.
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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.
6 God grant them who have the charge hereof his grace, to think better on it & to provide for it, that this spouse may be restored unto her perfect beauty, whereof the Bridegroom in this place speaks, saying, that he compareth her unto the mounture of Horses of one of the Coaches of Pharaoh.
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.
So is it said by a similitude (to show that the true Church Keepeth herself to her head, in what place soever he be) that where a dead body is, there do the Eagles gather themselves together.
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.
Semblably if a man would make Iesus christ like unto a thief, under this colour, that it is said, that he shall come as a thief, 1. Thess 5.2. or unto a Judge fearing neither God nor men, Luk. 18.2.
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.
the holy ghost meaning to represent unto us by these corporal things, the excellency of the Church of the Lord when she Keepeth herself to her true Pastors, hath chosen this similitude, in opposing it unto the former desolation, in the which the spouse went as it were hanging down her head.
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.
as in many places of the Scripture it is witnessed unto us, and especially in the history of Solomon, 1. King. 10.28. as At this day men account of the Horses of Spain and of Turkey.
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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,
7 But above all other things this is especially to be noted, that the Bridegroom calling his spouse with his own Mouth his love, Testifieth unto us, that which the understanding of man is not able to conceive, I mean the unspeakable love and dilection which he bears unto his Church, to the end we should Learn, the most necessary point of our salvation,
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,
a Doctrine so ill known as nothing Worse, whereby it is impossible that the judgement of God should be Far off from us For the greatest unthankfulness that can be found amongst men is this, to be persuaded that the friend to whom we owe both our selves and whatsoever we have, hath found I know not what in us, which hath moved him to choose us,
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.
or happily having found us so so, hath prevented us by his grace, to the end, that how ever it be, Some thing might be found in us which merits and deserves his grace and favour.
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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:
To this we must oppose this word so often reiterated & repeated in this book, to wit, My well-beloved, or as we say in our Common speech My love: which was After declared in his time by the Bridegroom himself coming in person to stipulate and Covenant this marriage in more nearer manner:
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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.
I call you not, Says he, my Servants, but I call you my Friends, (namely the Friends of this Bridegroom, as is spoken, John 3.29. and 15.15) And Wherefore Friends & Beloved? Because, Says he, I have loved you First, 1. John 4.10.
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 Wherefore then hast thou loved them? To cause mercy to abound above the excessiuenes of sin. Rom. 5.20. finding the cause thereof no where Else but in thy mere and only Goodness and bounty.
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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 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:
Behold then a marvelous precious word and which Discovereth unto us such a secret as none can sufficiently comprehend the length, the breadth, the depth thereof, Ephesians 3.18. and 19. Let this word Therefore my brothers, of well-beloved, be indeed so precious unto us, that the love of this world which is enmity with God, Iam. 4.4. bewitch us not, that the love of deciueable and perishing riches possess not our hearts, that the false opinion and Self-love of our selves, make us not to loose this goodly treasure, that we deprive not our selves of our blessing for a soup as did Esau, Hebrew 12.16. but that this precious surname of well-beloved ring always in our ears and in our hearts by the holy Ghost who soundeth the very depths of God, 1. Cor. 2.10. namely the things which Are given us of God:
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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,
When the vigor and force of the soul lights on a body well disposed and ordered in all his members, without any either obstruction or other defect which hindereth the faculties and Powers thereof from passing and spreading themselves throughout the Whole body,
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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 Therefore is she compared elsewhere unto goodly great & tall trees planted along the waters, from whom no stormy time or season Takes away either greens or fruit, Psalm 1.3. and 92.12.
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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,
and 13. True it is notwithstanding that this vineyard is sometime broused and marred by the vineyarders fault and negligence (as is At large declared, Psalm 80.) nay beaten with hail and tempest from above,
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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 is jealous in chastising of her, Isaiah. 49.21. making always a great difference between the destruction of Sodom, and the Visitation of Sion, Isaiah. 1.9.
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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: persecuted, but not forsaken:
And though he correct us sometimes in his great wrath, yet does he limit his displeasure, Psalm. 125.3. In a word the spouse is sometime divorced for a time, as she was, scarce seuenty Years ago, but is afterwards received again, Jeremiah 3.1. We Are pressed on eueryside, but not crazed & broke: in need, but not distressed: persecuted, but not forsaken:
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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.
beaten down, but we perish not, 2. Cor. 4.8. 9 But when was this spouse in this port and state? Certainly she was never more triumphant and glittering then in the time of the Apostles, the Doctrine of salvation being never better taught, never better hearkened unto, never better practised.
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& 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.
& this is the same which I meant to say, namely that the cross, is the chariot of triumph in which the Church the spouse Triumpheth and Rejoiceth in the Lord, Gal. 6.14. & 2. Cor. 4.10.
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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.
10 And now what? Edicts and Laws being establ•shed to this purpose, and Some liberty and freedom offered and presented, men contemn that which is every day At their door.
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If on 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.
If on the contrariside he chastise us with any scourge it shall please him, let us show, that his power is made perfect by our weakness, 2. Cor 12.9. and rejoice that it is given us to be made conformable unto our head, Rom. 8.29. & Philip 1.29. & Acts. 5.41. In a word let those combats which Are given us, whet and sharpen the power which is given us from above.
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.
but it shall weep in his time, and we shall laugh in the Lord in that our season, when that which is given us already to be, shall revealed, 1. John 3.2. 12 Moreover let us note that this spouse is compared unto a goodly horse, & to couples linked together, which is spoken by a most proper and fine similitude.
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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.
as a man would say, two by two under the yoke, saying one to the other, aswell by words as also by Exampl, Come let us ascend up unto the mount of the Lord, Isaiah. 2.3. and with David, Psalm 22.2. I rejoiced when they said unto me, we will go into the house of the Lord, Psalm 122.1.
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.
yea & that not only in going but in running, as I told 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 this is the cause why it was ordained in the law, that a man should not couple an Horse and an Ass to labour together, for Fear the one should not draw the other under his feet, Deuteronomy 22.10.
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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.
And thus you see what this holy assembly is whereof we have Here a singular pattern, whereunto the holy ghost had respect in numbering of the Apostles by six couples, Mathew 10.2.
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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,
13 But in lieu of holding themselves to the decision their master and ours hath made in this behalf, they who call themselves the Apostles Successors (as a wicked man may well succeed a good man in what title soever) have changed this order into Superiorities and prelateships,
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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,
nay which more is, Are got themselves up into the chariot, instead of drawing coupled in it, in which the chief conductor of this chariot being sitten, vaunteth himself & Says, that though he should driven it full of Souls unto 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.
yet is it not for any living creature to say unto him, Why dost thou so? These Are the very words of one of these goodly Successors of the Apostles in one of his Canonas and Decrees.
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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.
and who in lieu of subjecting them to this so sweet and so gracious a yoke of the Lord, Matthew 11.29. say they must cast away these bonds, Psalm 2.3. not considering that to serve the Lord is truly to Reign, whereas themselves become more then miserable, being bondslaves of sin, John 8.34. and drawn under the Captivity of the enemy of our salvation as Pleases him, 2. Timothy 2.26. Let us on the contrary side harken unto the Lord, warning us if we will be his true Disciples to bear his Cross After him, Matthew 16.24. having always our hammes supple and ready Hebrew 12.12. to follow on the course of our vocation unto the end. Almighty God etc.
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THE THIRTEENTH SERMON Our helpe be in the name of God, &c. It is written as followeth in the first Chapter of the Canticle of Canticles, the 10. and 11. verses.
THE THIRTEENTH SERMON Our help be in the name of God, etc. It is written as follows in the First Chapter of the Canticle of Canticles, the 10. and 11. Verses.
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1 The friendlie caresses and louing intertainement of the bridegroome receiuing his spouse, that is to say his Church, which was for a time in some sort straied from him.
1 The friendly Caresses and loving entertainment of the bridegroom receiving his spouse, that is to say his Church, which was for a time in Some sort strayed from him.
3 The borders of iewels and chaines of this spouse serue little for defence & patronage of weomens excesse & dissolution in apparell, defiling thereby the christian church, with answere to the contrarie obiections.
3 The borders of Jewels and chains of this spouse serve little for defence & patronage of women's excess & dissolution in apparel, defiling thereby the christian Church, with answer to the contrary objections.
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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:
THAT which we have to expound as also a great part of this Canticle is framed in manner of mutual Caresses and lovely entertainment of the Bridegroom and the spouse Reunited and joined again with her husband:
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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:
under the allegory and figure of which is declared this infinite dilection and love wherewith Iesus christ loves and chearisheth his Church, adorning and enriching it with most precious Gifts:
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and on the other side also the reciprocall 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.
and on the other side also the reciprocal love of the spouse towards her Bridegroom, whose excellency and perfection she cannot sufficiently praise and commend, seeking in him alone her Whole hearts desire and contentment.
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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,
and the full consummation of this marriage which we look for, whereof mention is made in the parable of the Virgins, Matthew 25. I say 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.
for we must always understand, that during the time of these fiansailes, and since, the spiritual virtue of Iesus christ is effectually poured into this spouse, to engender in her the fruits of righteousness, whereunto we ought to refer that which is said, Ezekiel 16.8. and Rom. 7.4. and Ephesians 5.30. but God is not yet all in all, nor shall be until the second coming, 1. Cor. 15.28.
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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,
And if hereupon any man reply that then the Lord hath not always given one and the same Rule, it is Easily answered that we shall find the clean contrary,
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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,
Gold and silver Are the good creatures of God, and we find by most certain Examples of the holy Father's, that of a long time the use thereof hath been not only in buying and selling,
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Secondly the histories thēselues testifie vnto vs the simplicitie they vsed in such ornamentes, whereof among others the historie written in Gen. 24.22.
Secondly the histories themselves testify unto us the simplicity they used in such Ornament, whereof among Others the history written in Gen. 24.22.
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.
although After the manner of those times Kings were shepherds, as we say in Common proverb) from being nicely and daintily brought up, it is said, that she went to fetch water At the well with her pitcher upon 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 when mention is made of the Daughters of that mighty and exceeding rich King David, it is said only that they were clad with garments of diverse colours 2. Sam. 13.18. it may be like unto the Almain Maidens in these days.
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.
But hereby to think to excuse the intolerable daintiness & pomp of small and great, were nothing Else but villanously to abuse the word of God, to cloak and cover that which no man can sufficiently cry out upon and condemn.
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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.
But who can excuse this broidered and frizzled hair, this painting and sliking of faces, with other such filth? And Therefore we need not marvel that the Apostles made the like reckoning of gold and silver and broidered hair, sorting them all in one rank.
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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.
making themselves by this means more honourable in their Persons and states, then those who witness to the world by that which is without them, what is within them.
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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,
5 But above all, is not this a more then vile shame (although we see not these things in such excess as to see upon the head these golden cauls & such other superfluities, which our poverty rather Keepeth us from,
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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.
For what Are we, I pray you, whither we respect them of this place, or whither we Consider of them who Are come from other places and countries? It is true the Lord hath honoured this estate & commonweal with a sovereign liberty of jurisdiction.
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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.
But Are we Therefore a Kingdom, or a duchy, or a county, or any great thing above Others? Nay on the contrary side, is not that verified of us which Saint Paul said of those boaster's of Corinth, 1. Cor. 1.26.
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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,
And as for us that have been received into this City, and who in steed of saying that we Are come hither to make a pure profession of the Gospel, bring hither the filthy fashions and manners of the places whence we Come, what Are we according unto the world? Poor banished men,
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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.
Dearth and famine, plague and pestilence, which Are At our gates, war with his sword unsheathed, the misery and extremity whereunto so many Churches Are brought, all these things which should cause us to mourn in Sackcloth and Ashes, seem to whet and sharpen our appetites and lusts to do much the Worse.
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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.
as these monstrous ruffs, these great villainous long bellies, these more then villainous fashions of women's gowns, the only name whereof shows in what detestation they ought to be had of all honest women.
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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 what shall I say of these vile and stinking Androgynes, that is to say, these men-weomen with their curled locks, their crisped and frizzled hair? Fie, fie,
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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,
mention being made Here of the Church as of a queen in the most Noblest and highest estate a man can imagine, there is speech of her costly & rich borders and chains,
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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.
as she is in like manner painted out unto us, Psalm 45.10.14. and 15. and At large in Ezechiel the 16. being meant hereby inward and spirituaall Gifts whereof S. Peter and Saint Paul in the places which I have alleged, do speak.
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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,
Now he hath in himself the holy Spirit and all the graces of him, not only Because he is God coeternal and coessential with the father and the holy Ghost,
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but also in as much as he is man he receiued them not in part, 1. Cor. 12.8. but without number or measure, Ioh. 3.34. The diuinitie therefore of Christ is as it were the very well-spring of all grace, Iam. 1.17.
but also in as much as he is man he received them not in part, 1. Cor. 12.8. but without number or measure, John 3.34. The divinity Therefore of christ is as it were the very wellspring of all grace, Iam. 1.17.
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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 the humanity of Iesus christ is as it were the basin or vessel receiving all this abundance of grace poured into it, John 1.14. Which thing was represented by the descending of the Dove At his Baptism, John 1.32. as is declared, Isaiah. 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,
And this not to the end that this should stay in his only person, but to the end that so much as it Pleases him to bestow upon us for his glory might run down upon us, Baptizing & bedewing us therewith within,
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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,
For all our knowledge touching the things we believe and our salvation, all our righteousness and integrity by virtue whereof we presume to call upon God,
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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 come before his throne in all holy boldness, all our change and newness of life also, whereby we begin to displease our selves in doing of evil,
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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.
and to take pleasure in well doing, and consequently this Whole deliverance of ours, the perfect accomplishment whereof we wait for, proceed all from him, in whom Are resiant all the treasures of knowledge and understanding, Col. 2, 3. in whom there is no sin, 2. Cor. 5.21. who hath born our Sins upon the Cross, 1. Pet. 2.24. by whose Obedience we Are declared righteous, Rom. 5.19. who Createth in us both to will & to do. Philip 2.13. in a word he who alone is our Iesus, that is to say, Saviour and Redeemer, Mathew 1.21.
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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,
Beside these Gifts, without the which no man can be of the Church ▪ there Are an infinite number of other special graces which God bestoweth on such as Are his ▪ in such sort and so Far as Pleases him, according unto the diverse vocations in which he will be served by them, whereof he is liberal sometime towards them, who Are never a whit the better by them,
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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 ▪
which was figured under the Law by the stones which were called Ʋrim and Thumimm, that is to say glittering in perfection in the breastplate 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:
7 But alas Are we this Church composed wholly of children of the Light, and as it were shining lamps in the world, Philip 2.15. Certainly on the lords part we may 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.
that he hath Set up and lighted in the midst of us this flaming Light of his most pure and sincere truth, Psalm 19.8. and 119.104. in such sort that the Whole world hath an eye upon us But whereto serveth the Sun to such as be blind? What avails it to speak to such as Are and will be deaf? To what purpose is the true Light arisen and come unto them, who have loved darkness better then Light? John 3.19.
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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,
Alas then what shall I say hereupon, but that we Are of all other the most wicked and unthankful in the Whole world if we think not better on our selves? For what work of the Flesh Reigneth in the world, wherewith we Are not yet infected? So many Warnings as have been made us by the pure word of God,
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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, 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,
Ye covetous mizers, ye extortioners, ye usurers, you crafty espiers of the necessity of your poor brethren, to make your gain of their pain, your commodity of their calamity, Worse then thieves & robbers, forgers of artificial famines and dearths, devourers of men's quick and live Flesh, how long will you presume to appear in the Church of God as if you were of it? Ye tavern haunters, ye drunkards & gluttons, will you never have other god then your belly? Ye engrossers and regraters, ye sellers with false weights & 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,
and Worse then Idolaters, will ye never Learn to content your selves with honest and lawful gain? Ye sower's of mutinies, ye quarrellers and wrong doers, ye envious and deadly malicious, ye impleaders and action-threatners,
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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,
how long shall the Lord suffer you in his house, in which dwells nothing but peace and charity? Ye bellows of hell-fire which live 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,
& lengthen the parchment as much as you may, will you always profane and defile this holy and sacred name of justice? Ye dissolute, you idle and do-nothings, coming to sermon for a show and countenance only,
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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.
or to sleep when you Are there, when will you Learn why you Come into the world before you go out of it? Ye gamesters and wasters both of your own & Others, will you forget the sermon which Some of your Sodales made on the scaffold not long ago? Briefly ye men will you always be men? children of that First Adam? Flesh of Flesh? Instead of being regenerate of the second Adam author of everlasting life? What shall I say more? God give you grace and mercy, God give you grace to cast Far from you these filthy rags, to be adorned with his ieweles and chains received of him and before his face.
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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,
8 But let us note also that albeit as we shall afterwards see there be no part in this spouse from the head unto the feet which is not of a singular beauty, notwithstanding the spouse speaks expressly in this place of the cheeks and of the neck, that is of the most sightly and apparent part in every person,
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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.
And this is to teach us this Lesson, that albeit the graces which Are Here spoken off have their seat in the bottom of the heart, according unto the saying of the Apostle, Coloss. 3.16.
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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,
that he show himself to be such as he is (reformed I m•ane to the Image of God) by his look, by his countenance, by his port, briefly that nothing be seen or show it self in a Christian which Edifieth not his neighbour,
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.
whereas in men of our age and time nothing but vanity and all other kind of wickedness and dishonesty shows it self from the crown of the head unto the sole of the feet.
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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.
but forgetting that which is past and behind us, we must always endeavour and draw on farther, Philip 3.13. yea we must run without ceasing, increasing more and more in the knowledge of God, Col. 2.19.
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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,
if this promise were not made us, namely that although the Lord hath already bound us unto him so many ways, he promises notwithstanding to give us still more Gifts,
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But this being referred vnto the body of the whole Church, considered as it was vnder 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,
But this being referred unto the body of the Whole Church, considered as it was under the pedagogy & schooling of the Law, this verse in which he promises other goodlier and Richer Jewels, Containeth the promise of him whom the Father's saw not but a Far off,
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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.
10 But seeing there is but one only Bridegroom, Wherefore faith he we will make thee in the plural number? A man might answer that Kings and great Princes Are wont to speak thus.
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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.
So also it is the father, who sends workmen into his harvest, Matthew 9.38. It is the son which faith, As the father sent me, so I send you, John 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:
& who gives to his Church Pastors and Doctors, Ephesians 4.11. It is also the holy Ghost which Establisheth and directeth them, Act. 13.2. and 20.28. Who then gives us these graces and increases them? The father, having elected and called us in his well-beloved Son:
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and the holie Ghost, euerie one of them being this one God, who giue vs grace thoroughlie to vnderstand and meditate this most deare and precious doctrine to his honour and glorie,
and the holy Ghost, every one of them being this one God, who give us grace thoroughly to understand and meditate this most deer and precious Doctrine to his honour and glory,
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1 The happy estate of the spouse reunited againe vnto her Bridegroom declared by the similitude of a feast or banquet, figured by the Leuiticall sacrifices both in the tabernacle,
1 The happy estate of the spouse Reunited again unto her Bridegroom declared by the similitude of a feast or banquet, figured by the Levitical Sacrifices both in the tabernacle,
2 The round table declareth that this feast is referred vnto the Bridegroomes comming in personne with whom the people of all the round woorld shal sit downe,
2 The round table Declareth that this feast is referred unto the Bridegrooms coming in person with whom the people of all the round world shall fit down,
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,
who now rejoicing in her self and being withal very desirous that every one should understand, what a benefit she hath received, Declareth how she was invited unto the banquet of her Bridegroom,
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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.
and how she behaved her self sitting by him, enjoying his presence with infinite contentment. This matter truly is most excellent being well understood and practised.
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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,
For this is most certain, that there is no joy nor pleasure in the world to be compared in any sort with that repose and quiet, which every faithful soul feeleth,
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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,
which thing is painted out unto us in a great part of the Psalms, and represented especially in that most excellent song of rejoicing of the Virgae Marry. And this is it which is usually declared to us in the holy Scripture under the similitude of a banquet, not only Because friendship and familiarity is testified by eating and drinking together,
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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.
and to the rest of them which brought the offering, whereof we have a goodly description in the history of Samuels mother, 1. Sa. 1.4. all of it representing this heavenly repast and true nourishment of our Souls, as Iesus christ handleth this matter At large, John 6. and the prophets in many places speaking of spiritual blessings make mention of wine, of milk, of honey, of living water, which christ followed and expounded speaking with the Samaritan woman, John 4.14.
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.
and the Whole Ecclesiastical Ministry erected and Set up with an admirable magnificency, according unto the Ordinance of the Lord declared by the prophets of that time.
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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.
2 Neither may we lightly pass over the word which Solomon uses, which we have translated, to be as it were At a round table, according as the custom of the ancient Father's 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,
For this kind of banqueting At a round table seems more friendly and familiar, then if the King should have his table apart, the upper end of the round table being known rather by the dignity of Some one person,
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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.
beside that there is great likelihood that Solomon by a Prophetical Spirit (as all the Legal service and ceremonies had) had respect unto Iesus christ, To whom the Nations of the four quarters of the world were promised, as it is foretold, Psalm 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 Bridegrooms side, Psalm 45.10. What was then all that costly furniture and provision of the temple how rich & sumptuous so ever it were ▪ in respect of the real and visible manifestation of this Bridegroom? In regard of the accomplishment and consummation of all that which was figured by the Levitical Priesthood? In comparison of the full declaration of the gospel which is called The power of God unto salvation unto all them which believe, be he Iewe or Grecian ▪ Rom. 1.16.
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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,
It is then the Christian Church, that is to say, the Church considered since the coming of christ, which can truly say that she hath been brought in unto this goodly banquet of the bridegroom,
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 which is prepared for us in heaven, of which mention is made Matthew 7.22. and 25.1. At which banquet we Are not yet sat, but by hope, Ephesians 2.6. 3 Now then this banquet whereof mention is her made is kept in earth.
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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.
And know you where? wheresoever, Says the Lord, there shall be two or three gathered together in my name, there am I in the midst of them, Mathew 18.20.
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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,
Without seeking Therefore of the place any farther, I say that it is Here, it is Here I say in this place that this banquet is kept, Here is this holy table Set, Here the Bridegroom entertaineth his spouse, in the presence of all his Angels,
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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,
4 And with what Messes of meat Are we Here served? I Dare tell you boldly, with him himself, who is the true bred of life which descended from heaven,
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:
and that true Flesh, and that true blood whence we must draw everlasting life, John 6.50. a meat which is not eaten with bodily teeth, but with the Mouth of faith:
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,
namely First in the preaching of the word of god, which for this cause is often called by the name it self of spiritual food, not that it is so to speak properly,
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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,
secondly in the administration of the 2. Sacraments, namely of Baptism called for the same cause as above the washing of new birth, and of the holy Supper, in which by the same Form of speech, the name of the body of Iesus christ is sacramentally given unto the bred,
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5 To vnderstand therefore the better the excellencie of the Euangelicall banquet, aboue the Leuitical, I meane of the banquet vnder the gospell aboue the banquet vnder the lawe (whereunto this place is first of all referred) we may say that albeit the fathers,
5 To understand Therefore the better the excellency of the Evangelical banquet, above the Levitical, I mean of the banquet under the gospel above the banquet under the law (whereunto this place is First of all referred) we may say that albeit the Father's,
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.
but in the Evangelical banquet the Bridegroom looks nearer on his spouse, and the spouse on her Bridegroom, insinuating themselves one in the other spiritually, that is to say, in a more powerful efficacy, by the most mighty working of the holy Spirit and unto 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 wondered, Ephesians 5.30. but most true, as the Effect does afterwards declare it in all them who Are fed therewith.
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,
The herb which we call spikenard was had in singular recommendation in former time among the people of the east in the matter of their perfumes and ointments which specially they used 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.
as is expressly to be seen in the history of the gospel, Luk. 7.37. John 12.3. Where truly and visibly the Church in the person of the Apostles and of Marie banqueted with her Bridegroom and perfumed or anointed him in such sort, that it might Some Way seem that Solomon spoke in this place thereof by Way of Prophesy.
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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,
as alas At this day more them ever, we see men so bewitched with the Cares & vanities of this world, that there Are very few which will think on this banquet,
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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,
and Therefore mention is of the odour and Smell of the spikenard of the spouse, of Myrrh and clusters of Copher, namely Because there is no sensible or material thing more fit or proper to signify unto us a spiritual thing,
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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:
But by this reckoning the spouse should seem rather to have given the Bridegroom somewhat then to have received ought of him, objecting her Smell of spikenard. The answer is that it is clean contrary:
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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,
and demanding to be drawn of him to come unto him, with her Sodales, and to enjoy the odour of his perfumes, shows sufficiently that she Confesses she brings nothing to her Bridegroom which smelleth sweet unto him,
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.
as yet At this day we Are really washed and sprinkled with water in Baptism, in the supper we do truly eat bred and drink wine which Are there made Sacraments, that is dedicated and Consecrated unto an holy and sacred use.
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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 we must understand that in the ancient Sacrifices, that which appeased God's wrath was not the Flesh and the blood of Goats and Bulls which men brent. Hebrew 10.4.
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but hee which was sacramentallie represented by the beast which was sacrificed I meane Iesus Christ, who shoulde in his time deliuer vp himselfe for vs in oblation and sacrifice vnto God his father, in an odour of a sweete smel,
but he which was sacramentally represented by the beast which was sacrificed I mean Iesus christ, who should in his time deliver up himself for us in oblation and sacrifice unto God his father, in an odour of a sweet Smell,
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.
and that which the faithful sacrificer received unto salvation was not that which he ate with the teeth of his Mouth, wherewith the body was nourished, but the remission of his Sins by the blood of him who blots them out, Rom. 3.24. and 1. Pet. 1.19. as the lord also looked not properly unto the beast which was sacrificed, or unto other spiritual Oblations, but to the right intent & affection of the heart of the sacrificer, as it is said, Psalm 50.8. and 14. and 51. and. 19. which is the spikenard whereof the spouse Here speaks.
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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.
but does indeed signify and represent unto our outward Senses that which washes away our Sins & which Sanctifieth us being apprehended and received by faith, I mean the spiritual and invisible sprinkling of the blood of Iesus christ, 1. Pet. 1.2. and 3.21.
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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;
briefly Iesus Christ Whole and entire, true God and true man, from whom being spiritually applied unto our soul by the virtue of the holy Ghost, by means of our faith, we draw remission of our Sins, increase of our sanctification;
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,
and of putting on of Iesus christ Are attributed and given unto the visible and corporal Signs ▪ this is not to yield unto the Signs that which is incommunicably proper & belonging unto the thing signified (for we know that water washes not the soul,
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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.
9 What is then the spikenard whereof the spouse speaks in this place, and the Smell whereof is most liking and acceptable unto the Bridegroom? It is First an humble and contrite heart, Psalm 51.17. It is faith and an holy assurance in the grace and mercy of God by Iesus christ alone, without which it is impossible to please God, Hebrew 11.6. It is true charity which we use towards our neighbours, Philip 4.18. It is the sacrifice of giving of thanks, Col. 3.16. Gen. 8.21. In a word, it is truly the Whole life of a christian, in which we seek according unto the measure of the Spirit to please him in all things, Col. 1.10. consecrating unto him both our bodies and minds in all our actions, Rom. 12.1. and as a sweet smelling savour unto the Lord, every one following his vocation, 2. Cor. 2.15. Loe this is, this is the odour and perfume which we must bring unto this banquet, which is also signified by the marriage garment, Mathew 22.11. on pain of being cast, hands and feet bound, into vtward darkness, where there shall be weeping and gnashing of teeth.
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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.
and in the mean time come and depart, alas not with this spikenard, but contrariwise with all manner of stinkingnesse and infection, who Are the cause that in steed that the world should be drawn to Glorify God, seeing the fruits of his Spirit in them as they be described by the Apostle, Gal. 5.22. men become stinking before God and man, being the cause that his holy name which is called upon of us is blasphemed among the unbelieving, 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,
I pray you who would not be put out of all patience, that having called any one unto his table, the person so invited should present himself before him with Some vile sluttish filthiness in a dish,
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or in his hands? And what other thing do they before God, who in steede of a contrite & humble heart crying with Dauid, Create in me a new hart, Psal. 51.10. and with the poore Publicane, Luk. 18.10.
or in his hands? And what other thing do they before God, who in steed of a contrite & humble heart crying with David, Create in me a new heart, Psalm 51.10. and with the poor Publican, Luk. 18.10.
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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,
for whom god Prepareth this banquet? Now Therefore in the name of God, we say unto you, we cry unto you, we pray you, we exhort you, be ye reconciled unto God, amend your lives, mortify your members upon the earth, think not to deceive God, bring forth fruits worthy of Repentance, for the axe is already laid unto the root of the tree,
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:
11 But let us take heed of Satan, my brothers, aswell on the right hand as on the left, being armed on the one side & on The other, 2. Cor. 6.7. for the breach is made on both sides:
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,
Being assaulted on the left hand, by our natural Lustiest and concupiscences, that if we give ground, the fire can no sooner take the powder of the Canon,
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 as the water Goes naturally downward without any driving, so fareth it with us, by reason of our corruption, in such sort that the most regenerate can hardly resist the least assaults. This thing requires no proof.
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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.
For those who Are best disposed do know by every days experience, that they need a wrench and Pulley to draw them to think well, much more to do well.
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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,
Thus you see the mighty assault of Satan which we must withstand, by which he Laboureth to induce us not to care for being garnished and provided of the spikenard,
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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.
as if we had the mercy of God in our sleeve, and as if everlasting life were prepared for mockers and heart hardened miscreants who say, Let us sin that mercy may abound, Rom. 6.1. under pretence of the great mercy and favour which God hath showed unto whom it pleased him.
12 The other assault is no lesse easie vnto our aduersarie ayding himselfe with our owne disposition, by which we are naturally giuen to an opinion and ouer-weening of ourselues, especially when it is made against them who haue receiued some speciall graces of God, either within or without his church.
12 The other assault is no less easy unto our adversary aiding himself with our own disposition, by which we Are naturally given to an opinion and overweening of ourselves, especially when it is made against them who have received Some special graces of God, either within or without his Church.
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,
but from this cursed opinion, that our nature, such as it is At this day, is something worth before god? Hence it is the Pelagians Are come, setting on foot again the sect of the Pharisees, called of Saint Paul, not without great cause, enemies of the Cross of Iesus christ, nothing being more contrary unto the grace of God,
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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:
For beside that our conscience argue and Reproveth the Holiest and best, that is to say, the least wickedest works we do of negligence, ignorance and great defect, witness that great and holy personage Saint Paul, who cries with a loud and shrill voice saying, Alas the good which I would do, I do not:
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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,
but that evil which I would not do, that do I, what madness is it to think (were we as holy as the Angels themselves) that any thing can part from us which of his own valve can merit that God love us,
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,
and do somewhat for us? Now then this opinion of the Heretics called Pelagians, denying original corruption in man since the fall of Adam being most eagerly condemned, Satan hath not left for all that or quit his assault,
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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 & sifted, the Lorde contenting himselfe,
First to aid our weakness, & correct our defect, & consequently which may make a supply to our good works, that they be not too nearly examined & sifted, the Lord contenting himself,
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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.
and taking in payment of recompense and satisfaction, that which we present him of our endeavours, according as his grace hath prevented and accompanied us Behold a goodly fair cloak of cosinage.
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,
For thereupon men began to forge meritorious works At their pleasure, then they began to yield so much to the merits of them whom they pleased to thrust and crowd into paradise,
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.
Finally to leave nothing to Iesus Christ but a phantasm & shadow of merit & satisfaction, purgatory was devised & Set up to warrant & quit the dead from their Sins, by certain merits & deserts of the living.
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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 thēselues.
And what can be more stinking & infectious them this? And yet behold the incense & meritorious odour of very smoke wherewith so many At this day do feed & please themselves.
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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.
Not unto us o Lord, not unto us, but unto thy name be the honour and glory, Psalm 115.1. Enter not into an account with thy Servants, for before thee no man living shall be found righteous, Psalm 143.2. If Abraham were justified by his works, he hath whereof to boast, but not before God, Rom. 4.2. What have we then to boast of? Let the only cross Therefore of Iesus christ be the Whole and entire satisfaction for our Sins, his only sufferances our merits, 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.
13. In the mean time our spikenard, I mean the virtue of the Spirit of God, working in us freely as it is freely given & continued unto us, shall give his sweet and fragrant smell indeed.
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 is the cause of our salvation, from the beginning unto the ending. For, that faith created in us by grace, apprehendeth and Takes hold 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.
and of life in him, it is Because it hath pleased God so to ordain and appoint the Causes, by the which he Executeth his Eternal counsel touching our election and salvation.
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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.
But hereby a man Knoweth the faithful and by consequent the elect to be glorified, that being by the free grace of God changed into newness of life, they depart from iniquity to follow After righteousness, according as it Pleases God to work in them sooner or latter and in diverse measure.
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,
or that they Are accepted for satisfaction (seeing the only oblation of Iesus christ once made is more then sufficient in this behalf) or for that they Are correspondent and answering unto the righteousness required by the Law,
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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,
In sum Therefore it is in Iesus christ alone who hath perfectly accomplished and fulfilled all righteousness, that the promises of the Law Are available unto us Farther albeit we be neither stones nor blocks in well doing, notwithstanding seeing that to will well or to do well Are not any Way of our own nature,
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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,
and smelleth unto the odour of our spikenard as savouring him and smelling well, Proceedeth not of any sufficient quality of them which they have in themselves,
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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 whatsoever is presented him by us For examining in rigor of the Law the greatest godliness and charity which can be found in any of his Saints, it shall be found that in all of this there is so much soil and filth intermingled with that which is clean and neat,
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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.
but contrariwise being nothing Else but a polluting and defiling of his graces, deserves nothing but condemnation if he judge of it according unto the merit thereof.
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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,
14 And this is the cause why the spouse rests not on her own spikenard, but on her Bridegroom whom she compareth unto two sweet plants or young trees (for these names Are not very welknown unto us) bearing a gum of most excellent sweet odour,
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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.
namely to the Myrrh, and unto that which is called Copher, bearing a certain fruit or a flower in Form of a cluster, whereof was great abundance in the vineplattes of Engedi, a place renowned in sacred history by reason of his plenty and fertility.
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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.
yea Says he the Spirit Takes of mine, John 16.14. as elsewhere he Says, that he hath power to lay down his soul, and to take it to himself again, John 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,
15 And this is the reason also why he is not compared simply to one grain but to an handful or bundle of Myrrh, nor to one grain alone of Copher, but to a cluster of Copher, Because that indeed he gives of his Spirit by measure,
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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.
Who is then quickened with this odour of life? 2. Cor 2.16. It is she who hath this bundle of Myrrh and cluster of Copher in her bosom, namely they who according unto the Exampl of the blessed Virgae Marry lay up and keep the words of Eternal life, John 6.68. in their heart, Luk. 2.15. Who hear this word of the Lord and keep it, Luk. 11.28. and meditate therein day and night, Psalm 1.2. in whose hearts this word dwells plentifully, Col. 3.16. and by consequent Iesus christ together with his father, John 14.23. as also the holy Ghost, Gal. 4.6. to the end that our bodies also be his Temple, 1. Cor. 6.19.
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and let vs pray our good God it maie please him to change vs throughly, driuing out of our vnderstanding al filthinesse of falsehoode and ignorance and al infection of our affections, in lieu whereof hauing perfumed vs within and without with the odour and sweete smell of his integrity and obedience, it will please him to reforme vs also in all purenesse and holinesse, to bee vnto him a sweete smelling sauour by his holy grace and singular mercie.
and let us pray our good God it may please him to change us thoroughly, driving out of our understanding all filthiness of falsehood and ignorance and all infection of our affections, in lieu whereof having perfumed us within and without with the odour and sweet smell of his integrity and Obedience, it will please him to reform us also in all pureness and holiness, to be unto him a sweet smelling savour by his holy grace and singular mercy.
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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.
And Because that hitherto we have abused these his graces, notwithstanding his so great patience, we will demand and crave mercy At his hands as follows. Almighty God etc.
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16 My welbeeloued, beeholde, thou art goodlie and pleasant, our bedde is of greene leaues. 17 The beames of our houses are of Cedars, and the galeries of Cypers.
16 My welbeeloued, beeholde, thou art goodly and pleasant, our Bed is of green leaves. 17 The beams of our houses Are of Cedars, and the galleries of Cypers.
1 By the discourse at this banquet betweene the Bridegroome and the spouse we maie vnderstand and gather the vnspeakeable ioie and pleasure which the faithfull soule receiueth, hearing that which Iesus Christ testifieth vnto it.
1 By the discourse At this banquet between the Bridegroom and the spouse we may understand and gather the unspeakable joy and pleasure which the faithful soul receiveth, hearing that which Iesus christ Testifieth unto it.
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5 This spouse findeth her selfe no otherwise beutifull then by the beames of her Bridegroomes beuty, contrarie vnto her, who pleaseth her selfe in her selfe.
5 This spouse finds her self not otherwise beautiful then by the beams of her Bridegrooms beauty, contrary unto her, who Pleases her self in her self.
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7 What this bedde is which is alwaies greene, and what the pillers thereof are, which are of perpetual cōtinuance, opposed vnto those which are of rotten wood.
7 What this Bed is which is always green, and what the pillars thereof Are, which Are of perpetual Continuance, opposed unto those which Are of rotten wood.
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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,
yea to every faithful & believing soul, or the joy & contentment, which the spouse thereby receiveth, considering aright and esteeming the price and valve of that she receiveth,
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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.
and such as Are most wicked to condemn themselves for despising and contemning of it, we must be so much the more diligent and attentive in heedful marking of these discourses of theirs, that so we may have our part therein.
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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.
2 The Bridegroom Therefore having called this spouse, his love, or well-beloved, Testifieth unto her twice together, that she is fair, that she is fair.
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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.
It is the everlasting son of God who is not deceived, to take that for fair which is foul, being abused with the Form and fashion of this world, 1. Cor. 7 31. and who speaks fainedly or dissemblingly, Mathew 22.16.
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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:
Therefore we cannot any Way doubt but that the Church is truly and indeed fair (seeing he Affirmeth the same twice) and Therefore liking & pleasing unto God:
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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.
as it is said in the story of the creation of the world, and Proverb. 8.30. but also Because he expressly gives unto this spouse the name of love, or well-beloved. But how can this be? For, he is Light, and we Are darkness, 2. Cor. 6.14. let us take heed of this tentation.
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Wee are indeed darckenesse by nature, and therefore children of wrath, Ephes. 2.3. but yee were so, faith the Apostle, but now ye are washed, 1. Cor. 6.11.
we Are indeed darkness by nature, and Therefore children of wrath, Ephesians 2.3. but ye were so, faith the Apostle, but now you Are washed, 1. Cor. 6.11.
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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.
as also that we despair not. Seeing Therefore the Bridegroom is the Fairest among men, perfumed above his Sodales, Psalm 45.7. crowned with honour and glory, Hebrew 9. having a name above every name, Philip 2.19.
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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,
yea being the well-beloved son in whom the father hath been welpleased, Matthew 3.17. (for although in the time of Solomon, this was not accomplished in this Bridegroom according unto 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,
yet was it accounted to be accomplished in respect of the virtue and efficacy of this mystery, Hebrew 11.1.) how should not this spouse be fair and more then fair, being spiritually united with him,
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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.
so Far, as to become Flesh of his Flesh, & bone of his bones, Ephesians 5.30? This Bridegroom Therefore being made unto us of the father, our Wisdom, our righteousness, our sanctification and redemption, how should not this Queen be beautiful and fair, yea every faithful soul? 1. Cor. 1.30.
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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.
according unto the request which he made unto God his father, John 17.21. we have this spiritual new birth, by which we Are one Spirit with him, Ephesians 4.4. and not only washed from our Sins past, but also made new creatures, to bring forth fruits of righteousness according unto the measure of his grace.
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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 Therefore let us advise our selves to think thoroughly and in good earnest of his grace, making it available and profitable unto us in detesting the filth and pollution of this world, to be altogether dedicated and consecrated unto him, who calls us out of such filthy and foul darkness,
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And if men do so greatly esteeme the fauor of kings and princes, let vs much more esteeme of the loue of this great sonne of God, who calleth vs his welbeloued, and who hath loued vs so farre as to bestowe on vs the proper glory of his kingdome, Math. 25.34. Luk. 22.29. Rom. 8.17. 3 It followeth which the Bridegroome saith, namely That the eies of his spouse are like Pigions eies.
And if men do so greatly esteem the favour of Kings and Princes, let us much more esteem of the love of this great son of God, who calls us his well-beloved, and who hath loved us so Far as to bestow on us the proper glory of his Kingdom, Math. 25.34. Luk. 22.29. Rom. 8.17. 3 It follows which the Bridegroom Says, namely That the eyes of his spouse Are like Pigeons eyes.
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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,
It is not without exceeding great reason that the Bridegroom marking forth unto us the beauty of his spouse speaks specially of her eyes. For as the face and countenance of a man is the part whereby he is best known and judged of, in such sort that a fair face Covereth all the imperfections of the rest of the body,
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 contrariwise nothing seems fair if the face be foul and ill favoured: so there is no part of the face more spartling and enticing then the eye;
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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,
and especially in matter of love the eyes Are the ordinary windows by which this affection entereth unto the bottom of the heart whither it be chaste, (Exampl whereof is that which happened unto Iacob touching Rachel) or whither it be unchaste,
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.
in such sort that to show us the gentleness and mildness of our Lord Iesus christ the holy Ghost descended on him in the Form of a Dove, Mathew 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.
To show Therefore the correspondency & aunswerablenesse which is between this Bridegroom and his spouse, as she which is guided by the same Spirit, Rom. 8.14. he sends us unto the simplicity of the Dove, Matthew 10.16. which is opposed unto this doubling, dissembling and corrupt nature of ours until the holy Ghost make us true Israelites, John 1.47.
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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 also the description of a true faithful man imports, Psa. 15. To this virtue also is manifestly opposed the pride which appears in the eyes of them, who Are haughty and High-minded,
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as it is said by Dauid, Psal. 101.5. and 131.1. yea directly opposed vnto christian meeknesse, which teacheth vs to containe our selues within the limites of our vocation, 1. Cor. 7.20. that we desire to know no more then we ought to know. Rom. 12.3. to bee lowly and meeke in heart according vnto the example of the Bridegrome himselfe, Mat 11.29. compared not without cause vnto a Lamb, Esay. 53.7. We know also that an vnclean heart is shewen & betraied by flyring and wanton eies, wherof mention is made, 1. Ioh. 2.16. and 2. Pet. 2.14. enuie also appeareth in a thwart looke, Mat. 20.15. vices vtterlie repugnant vnto purenes, modestie, meeknes, and loue, vertues required in all Christians, which thing is obserued in these kinde of birdes, by those who haue written of the nature of beasts.
as it is said by David, Psalm 101.5. and 131.1. yea directly opposed unto christian meekness, which Teaches us to contain our selves within the Limits of our vocation, 1. Cor. 7.20. that we desire to know no more then we ought to know. Rom. 12.3. to be lowly and meek in heart according unto the Exampl of the Bridegroom himself, Mathew 11.29. compared not without cause unto a Lamb, Isaiah. 53.7. We know also that an unclean heart is shown & betrayed by flyring and wanton eyes, whereof mention is made, 1. John 2.16. and 2. Pet. 2.14. envy also appears in a thwart look, Mathew 20.15. vices utterly repugnant unto pureness, modesty, meekness, and love, Virtues required in all Christians, which thing is observed in these kind of Birds, by those who have 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 Therefore let every one Here accuse himself, considering how Far such Are from having Pigeons eyes, who Are given to craft and cosinage, to pride and contempt of God and men, Adulterers, dissolute in behaviour, apparel and countenance, both men and women, envious, quarrelsome, devouring one Another in pleasant & actions.
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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?
Alas on what title, if a man look upon the life of a great part among us, which doubtless the Lord will do and not respect our false and vain show and appearance?
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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:
But the Mouth must speak of the abundance of the heart. I believed, Says David, and Therefore I have spoken, Psalm 116.10. This love Therefore is mutual and reciprocal:
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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.
and seeing that such speech cannot proceed but from faith, 1. Cor. 12.3. it cannot be but acceptable unto God, who Takes pleasure to be loved and honoured of his.
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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,
so Far to love this poor and miserable creature, John 3.16. & Rom. 5.8. The other is upon an infinite obligation, not only of the creature towards the creator,
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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.
For what is there in respect of this great Saviour so goodly or so pleasant? Of whom the Prophet speaking (who notwithstanding saw him not but a Far off, Hebrew 11.13. and through the shadows of the Law) I shall Says he, be satisfied when thy glory shall appear, Psalm 17.15.
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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,
though they had an hundred times more then they attribute unto themselves? This say they, thinking thus to excuse the matter, Proceedeth not only from our selves,
As much said the proud 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.
As much said the proud Pharisee, Luk. 8.11. as if that grace were Therefore given us to save our selves by the valve of works mingled with the merit of Iesus christ.
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.
but unto thy name give the glory for thy truth and bounties sake, Psalm 115.1. What am I, said David that great servant of god, & what is my Father's house, that thou bringest me so Far? 2. Sam. 7.18.
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.
And the children of God what answer do they return the Lord giving them testimony of their good life in the later day? lord, when saw we thee hungry & thirsty etc.? Mathew 25.37.
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.
and know we that God will begin them in us, as it is he who does them in us, bestowing on us freely both the willing and the doing, Philip 2.13. but by his only grace, freely bestowed in him in whom alone he Accepteth of us, Ephesians 1.6. and not for any valve or merit of them.
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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:
For not only we have nothing but of free gift, 1. Cor 4.7. but also when we have done all, we shall be nothing but unprofitable Servants to that master who hath nothing to do neither with us nor with our works, Luk. 17.10. as also the Apostle speaking of those who Are most righteous Says, that everlasting life is the gift of God by Iesus christ, Rom. 7.23. 6 Finally the spouse Says:
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 the proper signification of the word imports which the spouse above used, Ʋers. 12. This may be also very well referred unto that which is said of the greens, namely,
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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.
Now in what sort soever it be taken, the spouse does rightly say that this Bed is green, to show how pleasant that peace is which the world cannot give, John 14.27. neither yet take away, John 16.22. which repose is not found but in Iesus christ alone, Mathew 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 this is the reason Wherefore this spouse, yea every of the faithful is compared unto a goodly tree always green and bearing fruit, Psalm 1.3. & 92.15.
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& 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,
& galleries of Cpyers or other such wood, having respect unto the buildings and palaces of Kings covered flat with battlements and galleries on the top, tendeth unto the same end,
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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.
namely, to show us by the similitude of these two sorts of odoriferous & not Putrifying trees, that the joining and coupling of this Bridegroom with this spouse withdraweth us from the stench and corruption of the world, making of our Souls & bodies so many Temples, distinctly considered, dedicated unto God, 2. Cor. 6.16. and John 14.23.
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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:
namely of the Church truly Catholic & universal, 1. Pet. 2.5. 7 Neither must we forget that she makes distinct mention First of the beams, and then of the galleries:
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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.
naming the principal props and stays of this building, I mean the prophets and Apostles, who yet to this day quicken & give life unto the Church of God, by their holy writings preached and expounded therein, Ephesians 2.20.
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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 being tried in the day of the Lord it is incontinently consumed like hay & stubble, 1. Cor. 3.13. before that consuming fire which is spoken of, Psalm 50.3.
But to conclude, seeing the Cedar and the Cypers wood is such, as no continuance of time cā assault with rottennesse or corruption, what meane they to doe, who haue taken vpon them to pul downe these beames & galeries? What is this but to think to ruinate and ouerthrow that which is built vpon the most highest, and whose kingdome is without end, as the Angell Gabriell witnesseth vnto the blessed virgin Mary, Luk. 1.33.
But to conclude, seeing the Cedar and the Cypers wood is such, as no Continuance of time can assault with rottenness or corruption, what mean they to do, who have taken upon them to pull down these beams & galleries? What is this but to think to ruinate and overthrow that which is built upon the most highest, and whose Kingdom is without end, as the Angel Gabriel Witnesseth unto the blessed Virgae Marry, Luk. 1.33.
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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,
God give us grace to be well seated for ever in this holy house, and pray we, it may please him to beautify us with his holy Spirit more and more, that we may be unto him a sweet Smell in our true Bridegroom,
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Our help be in the name of God &c. It is written as followeth in the second Chapter of the Canticle of Canticles, vers. 1. and 2. 1 I am the rose of Saron, and the lilly of the valleis.
Our help be in the name of God etc. It is written as follows in the second Chapter of the Canticle of Canticles, vers. 1. and 2. 1 I am the rose of Saron, and the Lily of the Valleys.
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1 The most happie estate and condition of the spouse consisteth herein, that she knoweth what the excellencie of her Bridegrome is, who mutuallie declareth vnto her, the good that hee will doe and hath done her.
1 The most happy estate and condition of the spouse Consisteth herein, that she Knoweth what the excellency of her Bridegroom is, who mutually Declareth unto her, the good that he will do and hath done her.
4 The second manifestatiō of gods good wil towards men by the preaching of the gospel promised and figured vnto the fathers, and finally reallie exhibited.
4 The second manifestation of God's good will towards men by the preaching of the gospel promised and figured unto the Father's, and finally really exhibited.
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6 The allegory of the whitenesse of the Lilly, and the coulor of the rose is most fitting and agreeable to represent vnto vs the qualities of this Bridegroome.
6 The allegory of the whiteness of the Lily, and the colour of the rose is most fitting and agreeable to represent unto us the qualities of this Bridegroom.
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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,
THE wise man having showed us by his own experience in the book going before this, that there is nothing of this world in this world, whereon we ought to rest our selves, therein to seek a contentment & assured felicity,
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but that wee must mount a degree higher namely vnto the creator of the world which is one onely God, hath proposed vs the practise hereof in the chapter going before of this Canticle in her who is called the fianced or spouse of the Bridegroom, I mean the church spiritually linked & knit with our Lord Iesus Christ her head, in whom she seeketh and findeth whatsoeuer she can desire,
but that we must mount a degree higher namely unto the creator of the world which is one only God, hath proposed us the practice hereof in the chapter going before of this Canticle in her who is called the fianced or spouse of the Bridegroom, I mean the Church spiritually linked & knit with our Lord Iesus christ her head, in whom she seeks and finds whatsoever 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.
though she yet in Effect Enjoyeth but a small portion of those benefits and blessings which Are obtained her by this bound, the full consummation Wherefore she Expects and looks After with a marvelous Ardent longing and affection.
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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 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 under the figure of a marriage feast and banquet,
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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,
and of mutual kind entertainment of the Bridegroom and the spouse each towards other, using in their discoursings diverse singular Similitudes, is represented unto us both the perfect excellency of this Bridegroom,
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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.
as also the most happy estate and condition of this spouse, to Form and breed in us a desire of preferring Iesus Christ & his Kingdom before all things, being thoroughly incorporated into this Church, which is the company of the faithful figured out & represented by this Queen.
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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.
The Bridegroom Therefore speaking Here First of himself, compareth himself unto two most goodly and most odoriferous and sweet smelling flowers above all other, which Are the Rose & the Lily, applying afterwards unto his spouse the same similitude of the Rose. Which the spouse hearing compareth him First unto A goodly Apple tree full of most pleasant and exceeding sweet fruit.
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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.
2 Now for the First we may not think it strange that the Bridegroom commends himself, contrary unto the Lesson which Solomon himself hath given and Set down, Prou. 72.2.
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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,
As indeed we see how the Apostle being constrained to speak more magnificently of himself to establish his Authority Apostolical, is fain to use a preface in that behalf,
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,
For men Are naturally ambitious and can hardly praise & commend themselves, but they Are straightway tickled with Some opinion of themselves, attributing the Whole or At least Some part of the Whole unto themselves,
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as if it waxed in their owne garden, whereas they haue nothing but of free gift, 1. Cor. 4.7. besides that they know not how to keepe therin either rule or measure.
as if it waxed in their own garden, whereas they have nothing but of free gift, 1. Cor. 4.7. beside that they know not how to keep therein either Rule or measure.
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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 this is the cause why such as Are wise Are so Far from praising and commending of themselves, that they cannot hear themselves praised in their own presence, but they must blush:
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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,
and if it be so that they must needs speak of those graces which rhey have received of God, they do it always in such sort that they ever attribute the Whole unto the giver,
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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.
As likewise if they must commend Another they fail not to add, that the praise thereof pertaineth unto God, a witness whereof may be the ordinary beginning the same Apostle uses in his Epistles, Rom. 1.8. 1. Cor. 1.4. Ephesians 1.3. Philip 1.3. Col. 1.3. 1. Thebes 1.2. and 2. Thebes 1.3.
But when the lord commendeth himselfe, besides that hee cannot saie so much of himselfe but that there is still a great deale more remaining, which maketh his testimony of himselfe most certaine & sure, Ioh. 8.14. he cānot also doe it vpon ambition.
But when the lord commends himself, beside that he cannot say so much of himself but that there is still a great deal more remaining, which makes his testimony of himself most certain & sure, John 8.14. he cannot also do it upon ambition.
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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,
3 But this he does in two sorts opening his holy Mouth to teach us First to make us to understand the language of his visible and sensible creatures, which ought to be understood of every one,
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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,
For when he calls himself Almighty and Eternal Creator, most patient, and yet notwithstanding most just and righteous, he does as a master painter, who should paint certain figures in a table, not to stay his Scholars in the outward view and contemplation of that which the painting does outwardly figure & represent,
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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:
For Exampl, the picture whereof the world made afterwards a detestable Idol, called Saint Christopher, was never the picture or portrait of any man of that name:
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but was first inuented to represent the condition and state of euery christian called Christophorus, that is to say, bearing in effect the name of Iesus Christ,
but was First invented to represent the condition and state of every christian called Christopher, that is to say, bearing in Effect the name of Iesus christ,
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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.
namely the burden of his Cross, and passing as a mighty giant through the gulf of this world, with the rest and prop of faith, serving him as it were for a staff, being guided always by the means of the Light of the word unto the Haven.
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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:
And thence it Come to pass that Because the Christians could never abide any Image or portrait to be brought into the assembly and congregation of Christians, these Saint Christophers Are yet remaining in the Church Porches:
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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,
as also the figure of that, for which they have made their Saint George. But the Devil found afterwards the mean to bring into the Church both these pictures,
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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,
To return unto my matter, the frame of this world (as, beside that which the blind Pagans themselves have in this behalf observed, the Whole Scripture Teaches us, Psalm 19. and 145. and elsewhere almost throughout,
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& 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.
& 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 Eternal Wisdom, power, and bounty of God.
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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,
But when god speaking either unto his Servants, or by his Servants, Declareth us the same, he is then as it were a verbal expositor of that which many (were it not for this) would never observe in the contemplation of the heavens,
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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.
And hereunto we must refer a great number of places of the holy Scripture, which Are as it were a gloss and commentary of that which the good and goodly creatures of God do testify unto us without speaking.
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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, to enlighten and to chaunge our hearts:
Therefore hath God revealed and manifested from heaven an other more notable & excellent mystery, I mean the gospel, announcing and preaching unto us the free reconciliation of God with us, together with all the virtue of the Spirit of God, to enlighten and to change our hearts:
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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,
But in this second point he uses his creatures to a more excellent end, and such as passes and Goes beyond the end of their creation, that is to wit, to aid and help us to conceive this high and supernatural secret of our salvation and of the author thereof the son of god,
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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.
and of that which dependeth thereon, in as as he Takes and draws from these corporal & visible things, Similitudes, aiding & helping greatly for the conceiving of things spiritual.
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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.
This appears by infinite Similitudes & parables or comparisons found in the holy Scriptures, and especially in the history of the gospel, which if we have well rooted and planted in our memory, there is nothing can present & offer it self unto our eyes which induceth us not to think on God to dedicate our Whole life unto him.
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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.
5 In this place Therefore according unto this customable manner of doing, the Bridegroom which is Iesus christ, Proposeth unto our understanding his beauty & excellency, comparing himself unto two flowers the Rose and the Lily, yea to a Rose of the Fairest which were in all the country, being most likely that such were they of the champion of Sa•on, whereof mention is made, Isaiah. 33.9 & 1. Chronicles 27.29. and Act. 9.35. as if we being in France should say, a Rose of Province.
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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,
For if we Consider well and narrowly of all sorts of flowers, we shall find that among all the creatures we see Here below with our eyes, there is none more admirable,
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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 whither we Consider the workmanship more then admirable which appears in them: or whither we respect the colours wherewith they Are checked and diapered:
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or whether wee stand on 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.
or whither we stand on the sweet savour and smell which Proceedeth from them, or finally whither we look unto the fruits and seeds which spring from them according unto their infinite diverse Kinds.
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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.
And Therefore it is not without cause that the Lord Luk. 12.27. Says, that all the glory & glittering of Salomō is not comparable to one blowed Lillie of the field.
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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.
True it is that flowers Are of little Continuance, for the which cause the Scripture does often times represent and compare our poor and frail condition unto a flower, which is soon faded and withered, as, Isaiah. 40.7. and Job 14.2. and 1. Pet. 1.24. but we must apply Similitudes no farther then unto the end they Are referred.
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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,
6 I say Therefore that this similitude taken from these two most fair and exceeding sweet flowers above all other, is marvelous fit and proper to represent this Bridegroom unto us,
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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;
nor within, who is the holy of holies, the only righteousness and innocency of whom was able to appease the wrath of God? As may be said of the white Rose. But if we list rather to compare this Bridegroom unto the damask or scarlet Rose, he shall be yet better represented unto us, not according unto that divine nature, invisible and incomprehensible, distinctly considered and by it self;
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What is then this scarlet or damaske flesh color Rose ? It is the great secret of our religion, namely the true sonne of God, manifested in flesh, iustified in spirite, seene of Angels, preached vnto the Gentiles, beleeued on in the world,
What is then this scarlet or damask Flesh colour Rose? It is the great secret of our Religion, namely the true son of God, manifested in Flesh, justified in Spirit, seen of Angels, preached unto the Gentiles, believed 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.
and received up into glory, 1. Tim. 3.16. this is that elder brother, Rom. 8.29. the Fairest of all men Psalm 45.3. this is our sovereign high priest, holy, without spot of sin, separated from Sinners, exalted above the heavens, Hebrew 7.26. crowned with glory and honour, Hebrew 2.9. who hath a name above all names, Philip 2.9.
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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.
Such was he when Pilate having scourged him brought him forth unto the people & said, behold the man. Such was he when he was all bathed with his own blood on the cross beaten for our Sins, wounded for our iniquities, torn and disfigured for our transgressions, Isaiah. 53.5.
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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.
And what was then the beauty of this Rose? Truly obscured, nay put out for a little time and defaced, Hebrew 2.9. so Far as that this Bridegroom became to be more vile then a worm of the earth, Psalm 22.6. But seeing Obedience is always more fair and pleasant unto God then sacrifice, 1. Sam. 15.22. and there was never Obedience like unto that of the cross, Philip 2.8.
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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 thing may seem to have been figured and represented (clean contrary to the meaning of Pilate and Herod) both by the purple robe wherewith Pilate clad him being altogether bloody, John 19.5. which is correspondent & answering to this scarlet Rose: as by the white robe which Herod put upon him to mock him withal, Luk. 23.7.
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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,
For in whom is it (that is to say, in respect of whom is it) the father hath chosen his Church from everlasting? In Iesus christ who was to be that which he 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.
and to do that which he hath done for his elect in his determinated and appointed time, Ephesians 2.4. and Gal. 4.4. in whom was he appeased from the beginning? In the Lamb, who in respect of the Effect, was slain since the wound & soar was made, Apocalypse 3.12. to whom had the Law respect? To this Bridegroom who should accomplish it and hath accomplished and fulfilled it in his time, Gal. 3.23. and who is the body and substance of the figures and shadows of the law ceremonial? Col. 2.17.
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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.
or to come, the wounds of this Bridegroom, wherewith this Rose is bathed, do as I may so say, always bleed fresh and shall bleed for ever, holding still & appeasing the wrath & anger of God the father.
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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,
or whither it be specially in the celebration of the holy supper, but renew and refresh the memory of his death and passion, not to offer him up again in sacrifice (for this were to deny his real oblation once for all made,
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of the which flowers, if the coulor, which is a witnesse of the obedience and satisfaction and innocencie of this Bridegroome, be pleasing and acceptable vnto god, the odour of them figured by the perfumes of the Law,
of the which flowers, if the colour, which is a witness of the Obedience and satisfaction and innocence of this Bridegroom, be pleasing and acceptable unto god, the odour of them figured by the perfumes of the Law,
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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.
And this is it which we have to Consider in this Bridegroom to be thereby stirred up and moved to join our selves every day nearer and nearer with him.
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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.
and the fountain and spring from whence it flows, which is the merely free love of God towards them, who Are by nature his enemies, John 3.16. and Rom. 6.10. and Therefore without farther standing hereon, we will only Consider the Causes Wherefore the spouse is Here compared unto a Lily, and Wherefore these words among the thorns Are added.
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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.
The faithful, (the assembly and company of whom in one mystical body of Iesus christ is called the Church) Are compared sometime to goodly trees bearing fruit At all times, Ps. 1. sometime unto palm trees & Cedars of Lebanon, Ps. 92.13. sometime unto a fruitful vine, Psalm 80.9. in this place she is compared by her Bridegroom unto a Lily, as himself was also called a Lily in the verse going next before, to show us the agreeableness and convenience between these two.
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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:
But this second being of it self a dead plant and infected, is made a Lily, by drawing of the nature and juice of the true Lillie whereunto it is incorporated:
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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.
clean contrary unto that which falls out in graffs of men's planting, in which the graft remaining still in his own nature, the wild stock on which he was grafted, is altered and changed.
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Such are the faithful called goodly fruitful trees, but it is by vertue of the water, which is alwaies at the foote of 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.
Such Are the faithful called goodly fruitful trees, but it is by virtue of the water, which is always At the foot of their root, Psalm 1.3. who Are called Palms and Cedars, but it is Because they Are planted in the house of the Lord, Psalm 9.13. who Are a fruitful vine, but transported and brought out of Egypt, and planted and husbanded by the hand of God, Psalm 80 9. whose field and Husbandry 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.
Neither may we marvel that the name of Lily is given and communicated unto the Church, seeing she is sometime called by the name of christ her husband, 1. Cor. 12.12. in as as she is made one with him.
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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.
And indeed why should she not be called a Lily, aswell as her husband, seeing she is holy and righteous with the proper holiness & righteousness of him? 1. Cor. 1.30. and consequently of a most sweet savour in him? 2. Cor. 2.15.
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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,
Such then is the true Church, through the only grace of god, in him who (being made true man in all and through all, sin only excepted) makes her conformable unto himself,
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& 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:
& by consequent every of the faithful, changing the Flesh into Spirit, that they may be all made one Spirit in him, 1. Cor. 6.17. this is I say this true Lily, and Therefore it follows that we must hold her for a false and bastard plant, which savoureth not but of her wild and stinking nature:
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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:
or the merits of Saints, Philip 3.9. much less Are they this Church who by their wicked and detestable life, Are abominable before God and men, 1. Cor. 6.10. unto whom the Gospel is turned into the savour of death, 2. Cor. 2.16. 8 But that which is After said, namely that this Lily is among thorns, gives us to understand, what the condition of the Church Here below is, to wit a lamp shining amid the darkness of this world, Philip 2.15. or as a sheep among the wolves, Mathew 10.16. in a word, as a flourishing plant in the deserts full of millions of crooked briars and thorns:
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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,
being notwithstanding of a most sweet Smell, among all stinking and venomous plants Neither Are these thorns only round about this fair Lily, but thrust themselves into her,
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as is declared by the parable 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:
as is declared by the parable of the tares, Matt. 13.24. yea beside this, every one Carrieth in his heart the remnant of these thorns, as incredulity, which seeks to chooke faith, distrust sighting against hope, in a word, 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:
in which combat we feel many great and grievous pricks, Matt. 13.22. Gal. 5 17. Rom. 8.23. Such Therefore is the condition of the Church and of every member thereof, as continual experience Witnesseth, whereof it was necessary we should be put in mind and warned, to the end we should not think that we can be the Lily which is liking and smelleth sweet unto the men of this world:
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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.
but contrariwise that we should make our account betimes, that the more we be changed into true Lilies by the grace of God, the more we shall displease the hogs and Dogs of this world, to whom nothing is sweet but that which is filthy and unclean, the enmity of God and the world being perpetual.
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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.
9 Hereon ought among all Others those sages and politic wise especially to think, who imagine they can find a means to agree Light and darkness together.
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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,
Darkness cannot let the moon and the Stars to continue such as they Are, although sometime the vapours be so thick & so gross, that they who Are below Are deprived of the sighed of their clearness and brightness,
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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.
as the land of Goshen enjoyed the Light of the day, when the greatest part of Egypt was covered with thick and palpable darkness, Exod 10.13. we must be children of the Light to force the most wicked to acknowledge in us the father of Light, Mathew 5.16. and to convict the froward and wicked world, Philip 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 bryers and thornes, whereof wee must take good heede that we be not pricked.
Let the world Therefore continue & remain as long as it will a cursed ground, for which christ Prayeth not, John 17.9. full of briers and thorns, whereof we must take good heed that we be not pricked.
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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.
But contrariwise though we Are in the midst of it, let us not stand to communicate with his unfruitful works 1. Cor. 5.9. and Ephesians 5.11. but let us be and continue fruitful trees strong Palms, fragrant Cedars, smelling sweet and pleasing the Lord, increasing and flourishing from day to day unto the glory of God.
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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,
Let us pray our good God and father of his great grace and mercy to perfect in us his holy work he hath begun, to the end we may seek for and find in him our Whole repose and contentment, without being deceived and seduced by the vain show and appearance of this world,
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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.
then all the riches and treasures of Egypt, Hebrew 11.24. that in the midst of this stinking and contagious world we may bring forth fruits of a good and sweet Smell unto him who hath transplanted us out of the world in his holy house.
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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.
And Because that hitherto contrary unto our duty we have been and yet Are, negligent, forgetful and unthankful in this behalf, let us crave At his hands mercy and forgiveness as follows. Almighty God etc.
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3 Whence the appetite we haue of eating of the fruite of this tree, opposed to that tree whose fruit our first father was forbidden to eate, proceedeth.
3 Whence the appetite we have of eating of the fruit of this tree, opposed to that tree whose fruit our First father was forbidden to eat, Proceedeth.
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6 The Bridegroome leadeth his spouse farther hauing eaten and rellished this fruit into the hall where the banquet is, that all of vs togither be there fullie fed and satisfied;
6 The Bridegroom leads his spouse farther having eaten and relished this fruit into the hall where the banquet is, that all of us together be there Fully fed and satisfied;
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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.
Follows now what the spouse Testifieth she hath found & received of the excellency of her Bridegroom, whom she compareth unto an apple tree full of most pleasant fruit and growing in the midst of a forest of wild trees and such as Are utterly different in nature from this Apple tree: wherein Are showed us great and high Mysteres.
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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,
For First of all it is true that in respect of the spiritual nourishment and life, the simple savour and smell of a Rose or Some other flower does best represent it unto us,
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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.
but to assure us of that which we ought to seek After for the sustenance of the true life, the infirmity of our faith requires that we should be taught according unto our rudeness and weakness.
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.
the holy ghost compareth and likeneth in this place this Bridegroom, whom he had before compared unto a Rose and a Lily, unto an Apple tree and other like fruitful tree.
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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.
For the word which Solomon Here uses, as also that of the Latins which signifies an apple, comprehendeth in general every fruitful tree men eat of, be it of apple, or nut.
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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:
So we see that under the ancient Covenant the Lord represented this Bridegroom and the life which we receive of him, by the Sacrifices and Oblations of creatures more corporal then this:
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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.
and under the new Covenant he would have water and bred and wine to be unto us sacramental Signs of that which himself does in us unto the end and consummation of the world.
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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.
2 The Bridegroom Therefore is compared by the spouse unto a fruitful tree, but planted in the midst of a forest, and among other trees which Are nothing like unto 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.
Wherein we see what a correspondence there is between the Church, which is as a Rose among the thorns, and her Bridegroom being a fruitful tree planted among other wild trees.
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.
nor otherwise in all this Whole world, which agreed not with God the Creator, and which was not answering unto the desire of man, whom God appointed to be ruler and governor of all these inferior creatures.
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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,
but this is rather to be wondered At, that it Pleases the Lord of his infinite Goodness to grub up in Some part of the world these brambles and briars,
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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.
and to plant himself there as a fruitful tree, to the end that Some number, whom it hath pleased him to elect before the Foundation of the world, might feed and be sustained under his shadow.
Wee read in the prophecie 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.
we read in the prophecy of daniel, Dan. 4.20. how that great Monarch Nebuchadnetzer is compared unto a goodly great tree under which the greatest part of the world had a covert.
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.
This is then the imp which is sprouted out of the stock of Saiah, under whom all the Nations of the earth should be gathered there to rest themselves, Isaiah. 11.1.10. and this goodly tree of life figured by that in the garden of paradise, Gen. 2.9. Apocalypse 2.7. of whom whosoever Eateth he can never die.
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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.
For whereunto would this tree serve us if we applied him not to his right use? Happy is that womb which bore thee, said that woman of whom it is spoken, Luk. 11.27. and happy Are the pops which gave thee suck.
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.
Which is no other then this which the spouse Here Says, namely, that she sat down under the shadow of this Apple tree, & hath eaten of the fruit which she found most sweet and pleasant unto her taste.
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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,
For the world is so Far from seeking After this food, that contrariwise, albeit the Bridegroom hath so long a time cried by his Prophet, Come, come ye which Are thirsty, come ye to the waters,
Wherefore laie you out your substaunce for foode which is naught worth, and why emploie you the trauel for a thing which satisfieth you not? Hearken diligently vnto me,
Wherefore lay you out your substance for food which is nought worth, and why employ you the travel for a thing which Satisfieth you not? Harken diligently unto me,
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.
and I will refresh you, Mathew 11.28. although I say the Bridegroom Cries out in this sort, yet is there scarce one man to be found among a thousand, who hath notwithstanding ears to •ear, feet to go After, hands to reach After and to receive this heavenly food and nourishment.
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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.
Nay which is more, Some being invited and called to the banquet refuse to come, Others spit out again the food they there did eat, which they should have kept within them & digested, a thing verily most lamentable & pitiful to Consider.
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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.
Knowing Therefore that we Are so clean out of taste of this meat, that we have no appetite At all of our own nature to any thing save that which is hurtful and deadly, let us be careful and diligent to pray unto our good God, to Form in us a contrary desire, to know and Consider of the beauty & Goodness of this fruit.
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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.
but (had not her understanding been utterly corrupted she would never have Thought that that could be good to eat, the eating whereof she was forbidden by the Mouth of her Creator himself.
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:
In such sort does Satan deal with us every day, by the means of our concupiscences Set on fire and enticed by the outward show and appearance of things, to bring us unto sin and Transgression:
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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,
But as for us, beside that we abuse the beauty and Goodness of the creatures of God as she did, we Are so blind, that that which is most foul seems unto us most fair,
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.
and to enable them thoroughly to discern between that which is good & that which is evil, Hebrew 5.14. In a word this tree whereof the spouse Here speaks, is that of which if we eat not, we can have no life in us, contrary to that tree, of which our First Parents were forbidden under pain of death to eat.
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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:
4 And seeing the deadly taste of that forbidden tree hath caused us to loose all lust and appetite of eating and liking the fruit of the second, which is the only remedy we have against death, we Are continually to pray unto God, that it will please him to make us to know the beauty and Goodness of this fruit, to have a through appetite thereunto, to desire First to fit us under the shadow of it:
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,
as it were the suburbs of hell, where that fire is which is never quenched? True it is that according unto the Exampl of the rich man ▪ of whom mention is made, Luk. 15. the men of this world instead of perceiving this wretched and miserable estate, find therein a certain cool refreshing,
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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,
This shade Therefore is the true repose & rest of a men conscience, which is no where Else to be found but under this tree, which we ought above all things to covet After,
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as himselfe also signifieth by that lesson which he teacheth vs, Mat. 11.29. Let vs adde hereunto that which the spouse saith, namely, that she is sitten vnder this shade.
as himself also signifies by that Lesson which he Teaches us, Mathew 11.29. Let us add hereunto that which the spouse Says, namely, that she is sitten under this shade.
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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:
For to what purpose were it to enter into a place of refreshing, & afterwards to go out of it? And this is it which serveth as it were for an indictment against so many flying & giddy minds & spirits, who happily begin well, but end most ill:
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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.
but pretend to stay under it, notwithstanding Are always gadding so After this and that, that they feel not the one half of this comfortable refreshing of this shade.
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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,
Which thing is represented unto us in the person of Martha, preferring the desire she had of providing of corruptible food for her guest, the true & incorruptible life,
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,
Which if we had, we should see no longer Others walking up and down and telling of news, Others sitting At their tables a making of good cheer, Others in their shops merchanding and trafficking, Others out of town to get in their debts,
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.
5 The spouse Therefore Witnesseth unto us the contrary, that she is sitten under the shade, and which is more, she adds that she was not idle neither.
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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,
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 entereth to see the goodly workmanship of vaults or of pillars, the glittering of gold,
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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.
but it is a place where the pure word of God is sincerely preached in the hearing and sighed of every man, with exhortations, consolations, Warnings and necessary reprehensions unto salvation, not to return thence but being fed with the true and solid food of inestimable sweetness to the Souls of them who taste and savour it indeed.
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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.
when Others departed from him, At what time the same Saint Peter said unto his master, Lord, to whom shall we go? Thou hast the words of Eternal life, John 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,
as it is elsewhere said, that the Doctrine of the Eternal and everliving is the restority of the soul, that the testimony of the everliving is true, giving Wisdom unto the ignorant, the Commandments of the everliving Are right, rejoicing the soul,
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 :
but Provideth her of drink aswell as of meat, adds that the Bridegroom hath led her from under this tree, into a place appointed for the drinking of his wine, if we had not rather understand by these words which Solomon Here uses the banqueting hall:
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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.
so must the same grace guide and Direct forward the same will which it gave us For without this instead of making forward one pace, we shall fall flat to the ground.
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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.
Such also were At the beginning of the Christian Church those Common feasts of the Christians, whereof mention is made in the Acts of the Apostles, and 1. Cor. 11.20. and Iude 12. joined with the celebration of the holy Supper.
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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,
Where Are then the false Nicodemites of our days? Where Are they who for Fear of men keep themselves close, bearing themselves in hand that they need not to come in unto the banquet? No, no, the Lord will have indeed every man to meditate and pray by himself too sitting under the shade of this tree, but he will have also every one to enter in into this banqueting hall, and there to feast together,
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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.
for which cause also christian assemblies have a special promise, Matthew 18.20. and 24.18. as there is a special warning also given us that we take heed how we despise such assemblies, Hebrew 10.15. for which cause we see many horrible Judgments fallen upon many.
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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,
namely, that being before as it were in the field, sat under this tree, and eating of the fruit thereof with a good stomach, she was afterwards led in farther into the hall of this great feast, where she was yet more abundantly fed,
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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.
but also of drink too, that is to say, that in him alone we must wholly and entirely seek After and find our Whole sustenance and spiritual nourishment.
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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:
Which he would also show us visibly & sensibly in the bred of the holy Supper, which is a certain & sure testimony of the partaking of the body which was given for us:
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.
and in the wine which is the sacrament of the precious blood shed for us, not to be Set before our visible eye (seeing it cannot now be seen but by the eyes of faith) but to be truly communicated After a spiritual fashion unto a spiritual 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.
The like is to be understood of the ordinary preaching and administration of the word, in which also Iesus christ presents himself wholly unto us, to be received as it were by the hand of faith.
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.
as also all other assemblies of the faithful, were there but two or three gathered together, Are this Wine seller or banqueting hall of that great King of whom mention is made, Luk. 14.17.
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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:
And who is he who being admitted into the house of Some great Lord, to fit with him At his table, would willingly & wittingly bring thither with him any filthiness or villainy? Therefore always and as oft as we hear the trumpet of the Lord to found, calling us into his house, I mean so oft as we hear the bell ringing unto a sermon, we ought not to go ▪ but to run, nay to fly thither:
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in a woorde, a most ardent desire of receiuing, eating, liking and digesting so precious a meate, to shew afterwards the fruits & 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.
in a word, a most Ardent desire of receiving, eating, liking and digesting so precious a meat, to show afterwards the fruits & effects thereof, within and without our house, At home and abroad, Far and near, by all our actions aswell of the body as also of the mind.
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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,
But what? It is no marvel though we have no taste and feeling of such a liberality of our God, seeing the most part contemn it, Others eat of this food but for a fashion,
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,
8 But I pray you wherein do those pestilent harbours of Idols, which they call the books of the ignorant, resemble the hall of this banquet? Where instead of administering this precious liquour, men's ears Are filled with howlings,
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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:
and their hearts empoisoned with errors, where under shadow of devotion & bearing men in hand that they Are fed by an Attorney, they devour widow's houses, yea Kings Crowns and sceptres:
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?
But if these be to be condemned, as sure they Are, what shall become of them who come unto this banquet, otherwise well provided and administered, to their judgement and condemnation?
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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,
9 Moreover we may not lightly pass over that which the spouse adds, namely that the banner or standard, or ensign of her bridegroom which is upon her, that is to say, under which she marches, is called dilection or goodwill. For as in an army, the ensign is it, which Distinguisheth every band and company under which every soldier is to march,
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For what induced and perswaded this great God to make the worlde for man? Nothing but his good pleasure to make a creature, in which he would declare by effect his singular loue and affection, that is to saie,
For what induced and persuaded this great God to make the world for man? Nothing but his good pleasure to make a creature, in which he would declare by Effect his singular love and affection, that is to say,
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:
And now Certainly this is exceeding much, nay so great, as no man is able to comprehend the infiniteness of such bounty towards the creature which was not yet in being:
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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 what is this in comparison of that which is showed in the work of the redemption of this unthankful and traitorous creature? And that before the Foundation of the world he provided for this, that man being thus justly condemned unto death, should not only not perish,
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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:
oh most happy darkness without which this truly great Light, had never appeared unto us For man had he not falled, had continued a creature fashioned for his excellent qualities, to be as it were a visible portrait of the invisible creator:
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,
but to join & unite man so near unto himself, that he and the Eternal Son of God Are but one person, Man-God, and God-man. And what moved God to do this admirable work? Certainly nothing but his infinite Goodness & love,
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so straunge, so admirable a meanes, that the Angels themselues (according as it was figured in those two Cherubins hauing their face turned ouer the couering of the Arke of the couenant) doe yet desire to comprehend it more & more, Exod. 25.10. and 1. Pet. 1.12. Certainelie this cannot haue proceeded but from the same fountaine of his vnspeakable dilection and loue, through which hee had accepted of vs in his son, Ephes. 1.6. & Ioh. 3.16.
so strange, so admirable a means, that the Angels themselves (according as it was figured in those two Cherubim having their face turned over the covering of the Ark of the Covenant) do yet desire to comprehend it more & more, Exod 25.10. and 1. Pet. 1.12. Certainly this cannot have proceeded but from the same fountain of his unspeakable dilection and love, through which he had accepted of us in his son, Ephesians 1.6. & John 3.16.
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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.
And what moved this Bridegroom, the Eternal of God, to choose unto himself this polluted maiden to make her his spouse? To bear with her for so many her adulteries? Jeremiah 3.1. What more? To make himself Subject unto the curse of the father, Gal. 3.13. to give his life for her, Ephesians 5.25. to carry her Sins even upon the tree of his cross, 1. Pet. 2.24. Phi. 2.8.
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.
And how could we hope in him, and how call upon him without the testimony of the holy Ghost, which Teaches us and Sealeth it us in our hearts that he loves us? Rom. 8.15. Ga. 4.6. 1. Cor. 2.12. Iam. 1.6.
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.
but the love which her Bridegroom bears her, whereunto as unto her ensign she Keepeth her self, to be covered therewith 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,
Neither may we think it strange that the name of Dilection or Love is given unto this standard, seeing that yet more significantly the name of Love or Dilection is attributed unto God himself,
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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.
Because that he is the fountain thereof from whence it flows upon us, being his nature to love man ▪ yea, such as he hath chosen, whom he Justifieth and Sanctifieth, and will finally Glorify.
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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 Love engendereth, back again Another love in us, being given us to love him, who hath loved us so much as is to be seen by this Whole Canticle.
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10 Let vs now take all heedefull care to make our profit of this so excellent and precious a doctrine, suffering God to lead vs into this great and goodlie hall of the banquet, whereunto we are inuited euerie daie, let vs forget whatsoeuer is without, to keepe vs vnto this precious banquet, let vs forget, I saie, the loue of this world and of our selues,
10 Let us now take all heedful care to make our profit of this so excellent and precious a Doctrine, suffering God to led us into this great and goodly hall of the banquet, whereunto we Are invited every day, let us forget whatsoever is without, to keep us unto this precious banquet, let us forget, I say, the love of this world and of our selves,
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6 We must by particular meditation digest the spirituall nourishment wee receiue in this banquet. 7 Satan and his complices busie themselues in nothing more, then to hinder this digestion,
6 We must by particular meditation digest the spiritual nourishment we receive in this banquet. 7 Satan and his accomplices busy themselves in nothing more, then to hinder this digestion,
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if the Lord appeare vnto them in anie vnaccustomable maiesty As the Apostle witnesseth & saith, that when it pleased God to make him to see things that cannot be told, he knew not whether it were himselfe, his spirit remaining within the body,
if the Lord appear unto them in any unaccustomable majesty As the Apostle Witnesseth & Says, that when it pleased God to make him to see things that cannot be told, he knew not whither it were himself, his Spirit remaining within the body,
& 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.
& as well the sweetness of the fruit of this Apple tree, as also the savour of that drink she drank in this banquet, makes her to found, as being At the First not capable thereof.
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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,
Not that Therefore she had lost all appetite (for contrariwise she calls for that wine and for those Apples) but as if she desired that she might have them in such sort,
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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,
by the odour whereof my spirits may be recreated as men Are wont to do unto them who begin to faint At heart, to whom they give not any great quantity to eat or drink,
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,
2 And what shall I say touching this point, but that it seems in a manner, that there is no longer any Church in the world? For even in our time, in which it hath pleased God not only to Set up the hall of this banquet, but also to lead us in thither & to offer us this very same meat,
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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,
where Are those, who instead of apprehending so exceeding a bounty as to be therewith ravished, vouchsafe so much as to fit down At table? Or being sitten down, to eat and relish and to digest this meat with an eager stomach & hungry appetite? Nay rather on the contrary side, do we not as did the children of Israel, who fell Some to loathing the Manna, which they could not At the First sufficiently praise & commend? The Lord Therefore of his mercy sharpen our appetite,
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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.
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, Apocalypse 17.2. to make them to rave and to rage, as Ieremy also speaks of that other Babylon, Jeremiah 51.17.
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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,
and now more then ever, of such brewers and minglers of this wine, that is to say, of this word of God which ought to be sincerely and purely administered,
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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.
as the Apostle warneth us, proposing himself for an Exampl, 2. Cor. 2.17. warning elsewhere all the faithful, to prove all things and approve the good: 1. Thess 5.21. We must Therefore follow the Exampl of them of Beroea, who, as it is written, Act. 17.11.
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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,
before they would drink the wine which was presented them by the hand of the Apostle himself, a faithful servant of God, would First see and know whither it agreed with the wine of the old vessels or barrels,
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.
as it is also said by the Lord, Mathew 13.52. that every scribe and Doctor which is well taught in the Kingdom of heaven, is like unto an householder which brings forth of his treasure things new and old.
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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.
And Here we must again take diligent heed of Satan and his Ministers subtlety, who would bear us in hand that all old wine is good, and must be received: which is most false.
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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.
The receipt Therefore to preserve us therefrom, or if happily we have drunk of it, to vomit it up again, is First, to Consider well whither it be drawn out of the true vessels of the lords s•ller, which Are the writings of the prophets and Apostles, otherwise called, the old & the new Testament, & so consequently reject and refuse without all exception whatsoever wine is drawn elsewhere.
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Againe seeing the craft and subtilty of these lewd tauerners & poisoners is such, that they infect & corrupt euē the pure wine drawn out of the true vessels:
Again seeing the craft and subtlety of these lewd taverners & poisoners is such, that they infect & corrupt even the pure wine drawn out of the true vessels:
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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.
but of those Apples, to wit, of those which Are gathered from the true apple tree, which is the tree of life: of which whosoever eareth, he shall never see death, John 6.51. 4 But yet this spouse is not so contented, if the Bridegroom hold not up her head with one hand & her body with the other, & that for two Reasons.
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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,
The First Because the force and vigor of that wine, and of those Apples, that is to say, of the preaching of the word of God which quicken our heart & cause our spirits to come again unto us, dependeth wholly and entirely upon the inward power and working of God, without which the word preached is no other thing then a found which entereth in At the one ear,
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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:
For it is for sorcerers, charmers, and enchanters, to attribute a power of working unto the bore and simple pronunciation of words, be they understood and liked of, or not:
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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.
as also to attribute any kind of holiness or virtue of working in our soul unto the Signen of the Sacrament, is not only Superstition, but execrable and damnable Idolatry.
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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:
For this is a thing denied unto the Angels themselves, this virtue being incommunicably proper and belonging unto God, signifying only by his word and by his Sacraments, that which he does truly work and Effect within and in the heart and soul of every faithful by his only powerful working:
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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.
which I will declare and make plain unto you by a familiar similitude, that we jut not any more and run a-shelfe on such Idolatry and very manifest sorcery.
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The question therefore being of corporall nourishment, because God hath so ordained it from the beginning, that the creatures should be sustained in their earthly and sensuall life,
The question Therefore being of corporal nourishment, Because God hath so ordained it from the beginning, that the creatures should be sustained in their earthly and sensual life,
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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.
as Saint Paul calls it, by that which the earth brings forth and Produceth, Gen. 1.29.30. It is certain that God hath withal given & as it were enclosed in the bred, that which the Prophet calls the staff of bred, Ezekiel 4.16. that is to say, a natural virtue and power to maintain the strength of body in him who Eateth thereof and can digest it.
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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.
Likewise he hath given unto the wine a natural and inward virtue and property to sustain and to cheer the heart of man which Drinketh thereof competently and measurably: Psalm 104.15. The like is of other creatures created for the use of this corporal life with giving of thanks, 1. Tim. 4.3.
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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,
as it comes also to pass in many other creatures ordained for remedies of Sicknesses and diseases, against which, we see that god hath inserted in them a certain proper and natural force and virtue, reserving still notwithstanding unto himself the right & power of making this virtue of theirs available,
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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,
but as for the life spiritual and Eternal, that is in such sort resiant and abiding in the only person of Iesus christ, the true and only bred of life, that there never was,
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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.
nor is, nor shall any creature whatsoever in heaven, or in earth, or below the earth, which hath in it any one dram, be it never so little, of this force & virtue, which truly Quickeneth & lives unto Eternal life.
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as also of applying this saluation, is no where els but in the sole person of Iesus Christ, whence it must flowe and be powred vpon vs by the vertue and power of the holy ghost, which is also the essential power of the father and the sonne:
as also of applying this salvation, is no where Else but in the sole person of Iesus christ, whence it must flow and be poured upon us by the virtue and power of the holy ghost, which is also the essential power of the father and the son:
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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:
of whom for this cause Iesus christ hath said, he shall take of mine and shall show it unto you, John 16.14.15. What do the Angels then touching our salvation? They Are ordained of God to oppose and Set themselves against all adverse and contrary Powers (as we see it verified in daniel) being camped about the faithful, Gen. 32.2. Psalm 34.8. In a word, they Are his messengers unto the Saints, Act. 10.3. Hebrew 1.14. but not that they have any virtue or power, either in Whole or in any part whatsoever, to draw us unto God:
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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.
to open our heart, much less to justify and to sanctify us For all this is properly appertaining unto God our father, by his holy Spirit, in his son 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:
And what is the power of men chosen and sent unto this purpose? To be the Ambassadors of God, to announce and declare his will, to sow, to plant, to water the field into which they Are sent, in as as they preach the word & administer the sacramental Signs:
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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.
but who is it that Disposeth and fits the land, which of it self is barren and stony, to receive the seed? Who makes it to grow, to bud forth, to flourish, to bear fruit? The only son of righteousness, the only appointed Prince and Saviour to give Repentance and remission of Sins unto 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:
What is then the use of the word? To signify unto the soul of man by the ears, that Wherefore the words Are in every language and tongue ordained, and nothing Else:
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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,
and of them which well understand the tongue, but have not received of God the capacity of understanding, to discern and like of that which soundeth in their ears, this word hath no more efficacy of working unto salvation,
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What doth then the water of Baptisme doe in the administration thereof? It testifieth vnto the eies and other the senses of him which is Baptised being come vnto age, that as the common water washeth away the filth and vncleannesse of the bodie,
What does then the water of Baptism do in the administration thereof? It Testifieth unto the eyes and other the Senses of him which is Baptised being come unto age, that as the Common water washes away the filth and uncleanness of the body,
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:
or produce any thing in us in that behalf, as being Therefore called sacred & holy, not that it hath any more purity or holiness in it self then Common water:
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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.
but only Because it is appointed and dedicated unto this holy use, to be an holy, heavenly and spiritual testimony of our sanctification, by the Ordinance of God.
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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,
The like is to be said of the sacramental Signs of the holy Supper of the Lord, to wit, that the bred and the wine Are holy and sacred testimonies ordained of God to witness unto our eyes things invisible,
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,
so embracing by faith our Lord Iesus christ, true God and true man, he is made ours and we Are made his most nearly and straitly by a spiritual communication which we have with him,
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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:
I say Therefore again, that, to attribute any inward virtue and power unto the words, though the words be such as Are ordained by God and pronounced in his name:
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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.
yea farther to attribute any spiritual force of working unto the sacramental Signs, is a most open and detestable, not only Superstition, but also Idolatry.
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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.
5 To come now unto the speech of our spouse, knowing this, she Desires both hands, that is to say the power and virtue of her Bridegroom to make that wine and those Apples profitable to her, and by this means to cause her spirits to come again unto her.
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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 so our latter estate and condition should be Worse then the First, and from sounding we should fallen into an utter fainting and giving up the ghost.
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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,
but continue to sustain and hold up with one hand our weak and heavy head, & embracing with the other hand our heart and our will altogether fainting and languishing,
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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,
6 It follows now to see how the spouse being by means of that wine, and those Apples come unto herself, is in this place proposed unto us as it were in a deep rest, not of a sleep, which would bereave her of all manner of feeling of that good, which she receiveth in this feast,
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But we must vnderstand by this sleepe of the spouse, that happy repose and contentment, which euerie faithful soule enioieth, being sequestred from all earthly cogitations and thoughts to be occupied onely in the good digesting of that which it hath 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:
But we must understand by this sleep of the spouse, that happy repose and contentment, which every faithful soul Enjoyeth, being sequestered from all earthly cogitations and thoughts to be occupied only in the good digesting of that which it hath eaten in this feast, to be thereby nourished, that is to say, of that which she hath learned and received in the Church of the Lord, hearing his word and receiving his Sacraments:
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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.
even as After corporal repast, a man quitting and laying aside all his corporal actions, sets himself to sleep, to digest that which he hath eaten and drunken, thereby to be preserved & sustained.
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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.
And elsewhere in many other places, & whereof we have excellent Examples, in the Canticles or songs of Samuels mother, 1. Sam. 2.1. and of David, 2. Sam. 7.18.
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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,
of Zacharias, of the Virgae Marry, of Simeon, Luk. 1. and 2. For so Far is it that this sleep Causes the Saints to lose their speech, that contrariwise it is it which Openeth their Mouth, not to talk as in a dream,
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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.
This is it which we see happened unto Saint Peter, in the history of the transfiguration of the Lord, having his eyes dazzled with the appearance of his glory, Mar. 9.6. 7 Now as it is not in the power of men to give unto us this repose and rest, John 14.27.
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,
This is it which we Are Here to Learn touching the express charge, the Bridegroom in this place gives unto the daughters of Ierusalem, that they trouble not this rest of his spouse,
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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.
Wherein we have First to mark diligently, this continual & perpetual providence of him, of whom it is said, that he that Keepeth Israel does neither slumber nor sleep, Psalm 121.4.
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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.
8 But what Are these daughters of Ierusalem which Are thus adjured in this place? some take them to be the damsels of the Spouses train, as if a man should say unto the waiting gentlewemen of a Queen, take heed you awake not your Lady & Mistress.
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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 :
The Bridegroom Therefore in this place calls them daughters of Ierusalem, whom the spouse before, Chap. 1.6. calls not Her Sisters, but Children of her mother:
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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.
namely those, which Are in the Church but not of the Church, as S. Paul putteth a great difference, between the circumcised without, & the circumcised within, Rom. 2.18. saying, that all Are not the children of Abrahā, which Are of the posterity of Abrahā, Rom. 9.7.
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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:
and that the Church Joyeth not in this rest? They Are neither Iewes nor Turkes which so much do it, in comparison of them, who call themselves the Catholic Church, nay the chief pillars thereof:
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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:
9 As for the Roes and Hinds which Are Here taken to witness of this charge, beside that this manner of speech is agreeable to the Whole tenor of this Canticle, in which this mutual discourse is represented to be had between those which Are in the fields:
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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 the heavens and earth, Deuteronomy 32.1. the oxen & the Stars, Isaiah. 1.2. the cranes, the storcks, and the Swallows, Jeremiah 8.7. yea the Mountains & the foundations of the earth, Mich. 6.1.
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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:
As in deed there is no creature high, middle, nor low which demandeth not vengeance of God, against such as Are rebellious and disobedient unto his Commandments, Rom. 8.21:
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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:
Yea when it Pleases God, he makes them executioners of his Judgments, as appears by the savage and cruel beasts, of which it is spoken, 1. King. 13.25. and 2. King. 17.25. even the very frogs and flies, as appears by the plagues of Egypt:
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.
And with this Are they especially threatened, who Are the perturbers & troublers of the Church, otherwise called the anointed of the Lord, Psalm, 105.15. and which Are Here nam the Bridegrooms love, a word most sweet, pleasant and amiable.
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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,
O wretched and wretched again is he who Refuseth to have his part therein, especially now when the son hath revealed unto us all the secrets of our salvation,
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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,
10 But what mean these words which follow, until she will be awaked? For can the faithful soul be full of this sleep, and desire to be awaked out of it? Certainly Saint Peter had no such meaning in the history of the transfiguration,
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I confes therefore that such a meditation and as it were such a retired contemplation of euerie faithfull soule, is a thing altogether incomparable in respect of anie thing in this woorlde besides:
I confess Therefore that such a meditation and as it were such a retired contemplation of every faithful soul, is a thing altogether incomparable in respect of any thing in this world beside:
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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.
And Therefore these good Father's, who so sequester themselves from the world, that in the end they have neither served to their own & Others profit, have greatly abused themselves.
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& depending on his prouidence & protection, vntill wee be gathered together in his euerlasting kingdome, where this holy and perpetual marriage shalbe consummated and ended.
& depending on his providence & protection, until we be gathered together in his everlasting Kingdom, where this holy and perpetual marriage shall consummated and ended.
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6 The first high mountaines ▪ which satan and his complices haue reared to keep the spouse from her Bridegroome, which the Bridegroome mounteth readily ouer, without staying a moment.
6 The First high Mountains ▪ which satan and his accomplices have reared to keep the spouse from her Bridegroom, which the Bridegroom mounts readily over, without staying a moment.
8 The Bridegrome hath also taken vpon himselfe the bottomlesse gulfe of the curse of God his father, to run vnto our deliuerie with this burden on his shoulders.
8 The Bridegroom hath also taken upon himself the bottomless gulf of the curse of God his father, to run unto our delivery with this burden on his shoulders.
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,
we have left the spouse in the repose and rest of her meditation ravished as it were altogether in an ecstasy, out of which her repose, she is now awaked by the Bridegroom, notwithstanding not to trouble her,
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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.
But if of this meditation a man will make a contemplative life, faslly called Angelical, he Committeth therein two notable Faults, which by little and little come At the length to a third, which is utter perdition and destruction of himself.
For first a man departeth & withdraweth himselfe from the principall dutie of a Christian, which is to serue his neighbour according vnto his vocation:
For First a man departeth & withdraweth himself from the principal duty of a Christian, which is to serve his neighbour according unto his vocation:
as are specially and particularly belonging vnto himselfe, whereas wee ought to apply al the knowledge we haue in humane or diuine thinges vnto the mutuall profit and aduancement of one an other.
as Are specially and particularly belonging unto himself, whereas we ought to apply all the knowledge we have in humane or divine things unto the mutual profit and advancement of one an other.
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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:
Secondly by such a kind of continual contemplation, it is unpossible but a man will become At the last sottish and fantastical, especially if unto it be added an austerity of life without mean and good measure:
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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,
and At last After that a man hath besotted himself with such a dreaming and fantastical kind of life, he begins to persuade himself by little and little, not only in that false and damnable opinion of merit,
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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,
I let pass to speak of the notable hypocrisy, and other most stinking filthiness which is hidden under the cloak and colour of this kind of life, which falsely appropriateth to it self the name of Religion. For proof of this let us look no farther,
& of those shamelesse companions which attribute vnto thēselues 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.
& of those shameless Sodales which attribute unto themselves the name of the company of Iesus, which Are within these forty Years crauled out of the bottomless pit, to Happier and swarm throughout the world, which indeed deserves nothing Else but to be broused and bitten with such caterpillars.
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For what is this else, to rise and to take her waie to come vnto him, but 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,
For what is this Else, to rise and to take her Way to come unto him, but to order and Direct the course of her life according unto her vocation, conformably unto the Commandments of God? Thy word, Says the Prophet, Psalm 119. v. 105. is a lantern unto my feet,
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,
as this spouse in this place Witnesseth, showing that she is the true Church, according unto the saying of Iesus christ, that his sheep hear his voice,
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;
and which more is, if he accompanied not this grace of going unto him, with a second grace of blessing and effecting in us this desire of going unto him to the end that that might be accomplished in us which he Says by his Prophet, I have made my self to be found of them who sought not After me, Isaiah. 65.1. 3 And need we go any farther then unto our selves, who Are Here to verify this Doctrine? Behold us a multitude assembled partly of originary inhabitants born in this place;
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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 them an happy freedome both temporal and spiritual:
Dare the borne-dwellers of this city say, that themselves did First seek After this bridegroom? Or not contrariwise, that he Come and sought them? Nay must they not confess that the Bridegroom hath espoused them by plain miracle, bringing them an happy freedom both temporal and spiritual:
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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,
wherein he still maintaineth them to the wonder and admiration of the Whole world? And as for us who Are Here gathered together from out of all the quarters and corners of the world,
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& 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.
& make her a better huswife in the house of her Bridegroom ▪ yet what is this in respect of the extreme carefulness and diligence which he uses in this behalf? He mounts, Says the spouse, over the Mountains, and skippeth over the hills like a Roe or an Hind calf.
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For there is nothing letteth, but that this which is here spoken of this agility 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.
For there is nothing lets, but that this which is Here spoken of this agility of the Bridegroom in hastening to waken his spouse being asleep, may not be understood of an other sleep then that, whereof we spoke before.
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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.
In a word if the Lord made not hast to provide for us, who doubteth but that we should have perished a thousād times before we could have said unto him with the Prophet, Oh Lord think upon mine aid, o Lord make haste to succour me, Psalm 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 Therefore it is not without great reason that he upbraideth us with this slothfulness and retchlesnesse of ours by his Prophet, saying, I have spoken continually unto you from the morning unto the evening,
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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:
and you have not hearkened unto me: I have cried unto you, but you have not herd me, Jeremiah 7.13. and 11.7. 5 Alas, my brothers, it is of us that this complaint is made, unto whom the Lord for these eight and fortie Years hath not ceased to cry:
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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,
neither for the faithful and continual admonitions of his Servants? And yet if we will be this true spouse of christ, we should do that which is Here said, I mean we should As soon as the Bridegroom hath spoken, say, behold the voice of the Bridegroom, we should go,
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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,
6 Now to make us the more ashamed of our slowness and sluggishness, we must Consider of this similitude of the Roe or Hind-calf, unto which the Bridegroom is in this place compared,
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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,
especially if we take the word which Solomon Here uses, not for a Roe, but for a chamoise or gemps, which is a beast more swift then the other without comparison,
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 what Are these Mountains Else, but that which putteth a mid-wall, as it were, between God and us, to hinder him if it might be, from coming unto us,
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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,
and joining himself with us? Now there Are two sorts of these mid-mountaines. For First of all Satan and his accomplices do what lies in them to hinder that this bridegroom and this spouse should never see each the other, leaving no kind of cruelty unpractised,
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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,
But to go no farther for proof hereof, what hath been done in this behalf in our time by Kings and emperors enchanted and bewitched by that whore of Room,
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& 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,
& by her slaves? And what does the world still every day? Reade we over all the histories of the ancient persecutions, no one excepted, shall we find the like unto that which hath been practised in our time? For there is neither fire,
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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,
but the people also have been employed to imbrue themselves with the blood of the poor, meek and innocent, without distinction of age ▪ or difference of sex,
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and whereof the end and issue both in respect of them whom hee hath miraculouslie preserued and plucked foorth out of the bloodie handes of their enemies,
and whereof the end and issue both in respect of them whom he hath miraculously preserved and plucked forth out of the bloody hands of their enemies,
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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:
as also in regard of them whom he hath vouchsafed this honour of finding their life before him, in leesing of it before men) hath not finally turned unto the confusion of the persecutors themselves:
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,
but men of understanding and reason, and such as know that the Lord hath ordered and ruled the motions of the heavens with a Wisdom in no point impeachable & such as Preacheth the glory of God unto all the world,
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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.
And who may then be suffered to say, that the Lord who hath made the times and seasons for the good & the bad, according as it is said, Genesis. 8.22. hath not also bounded the government of his house and Dwelling place, which is the Church? The Prophet is not of this opinion, Psalm 145.10. Let us Therefore know and hold this for an irrefragable point and undeniable, and altogether resolved upon, according unto that which Saint Peter Teaches us, 2. Pet. 3.9.
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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 fault withal,
but it is he 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 reasonably find fault withal,
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.
as being a thing easy to be understood, that there is neither force nor subtlety which can hinder or withhold the almighty so much as a moment 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.
But know you what these great & terrible Mountains Are which stand so high between god & us? They Are our Sins, they Are our iniquities, they Are our Wickednesses which indeed separate and divide us from God: Isaiah. 59.2.
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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.
For truly these Sins of ours, these transgressions of ours, these wicked impieties of ours, Are grown and heaped up from time to time into huge and great Mountains before the face of the everliving.
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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,
And what hath the Lord always done? Hath he not traversed these Mountains to take pity upon his chosen and elect? What huge mountain was the sin of Adam? what mighty rock raised between God and the world, was that confusion which brought the deluge upon the world? If we pass farther in considering of the time under and After the law, what Else shall we find,
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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,
In the mean time what hath the Bridegroom done? Adam and Eue, in whom this spouse which was and shall be until the number of the elect be accomplished, was then wholly as it were comprised, had no sooner cast away & undone themselves,
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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.
The very night that the fower hundred Years were expired & ended he brought his people out of Egypt, shaking the heavens and the earth At their departure, Exod 3.8. and 12.41. The like did he p••cisely At the end of seuentie Years, and stayed not a moment beyond to deliver his people out of the captivity of Babylon.
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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,
For the Lord is true in his promises, not in part, but in all and through all are we assaulted of any enemy? He is straight Way by us with arms in hand to defend us, Psalm 35. Have we provoked him to displeasure,
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& hath he taken 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.
& hath he taken the rod in hand to chastise and correct us? He Knoweth whereof we be made, and is for the most part contented to have pulled us only by the ear: Psalm 103.9.
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:
He hath charged upon his back this mountain also of our Sins and carried it even unto his cross, he hath entered & waded through the gulf of the malediction of that Judge, so Far as to cry:
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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.
he is come running unto this poor desolate spouse, & hath drawn her out of darkness into his most admirable Light, 1. Pet. 2.9. and hath raised her from the bottom of hell to the highest top of the heavens.
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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.
Ye see then how most true it is which the spouse Here speaks preaching unto us the unspeakable speed and readiness the Bridegroom uses to awaken her, to guide and help her At her need.
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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.
and caused himself to be seen only through the grate or lattise, ought well to be considered as putting a difference between the old and the new Covenant.
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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:
It is also most true, that in respect of the Effect of his death, he hath suffered from the beginning of the world, Apocalypse 13.8. and that consequently the faith of the ancient Father's and ours is all one faith, Hebrew 11. But in respect of the manner & measure of the manifestation of this knowledge, there have been two Covenants:
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.
the one new, the other old which hath an end, being ordained no longer then unto the real coming of the Saviour and full exhibiting and declaration of the Doctrine of salvation, which is the gospel.
but after another fashion, both vnto the Patriarches before the Lawe, and afterward after another maner vnder the Law by the shadowes & figures thereof:
but After Another fashion, both unto the Patriarchs before the Law, and afterwards After Another manner under the Law by the shadows & figures thereof:
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& 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:
& exhibited and accomplished really that which was before represented as it were a Far off, through the shadows of the Law ceremonial, Hebrew 11.13. The Bridegroom Therefore Come then unto the spouse, but not so near as to kiss her with the Kisses of his own Mouth, for the last pledge as it were of the consummation of this marriage:
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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.
how many difficulties and hindrances so ever present themselves between us Which thing is verified throughout the Whole sacred history of the time which went before the coming of Iesus christ in Flesh.
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& 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:
& which was really executed for our salvation by Iesus Christ come in the Flesh, to the end that as it is said, Hebrew 11.40. they should not be saved without us:
this secret & mystery was shadowed forth vnto thē by diuerse & sundry legal figures, which is compared vnto a wall, which was first to be sallied ouer,
this secret & mystery was shadowed forth unto them by diverse & sundry Legal figures, which is compared unto a wall, which was First to be sallied over,
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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,
Moreover, as the same is most divinely handled by the Apostle in the Epistle to the Galatians, the accomplishment of all righteousness & the satisfaction for our Sins being not yet actually come,
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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.
whither we Consider the principal point which was the Covenant of salvation, or whither we have a regard unto all that which concerned the policy of Israel, Ephesians 2.12. the which separation endured until the mid-wal was broken down, and the Testament of Iacob was accomplished, who calls the Messias (that is to say this Bridegroom) the expectation of the Gentiles in general as Simeon in his song expounded the same, Gen. 49.10. Luk. 2.32. conformably unto 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,
It is no marvel Therefore if this spouse having regard unto her condition, such as then it was & should remain until the coming of this Bridegroom in Flesh, makes mention of this wall. Now she adds this word of grates or lattise to show hereby that this wall is not of any thick or earthly matter,
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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,
But such a wall as hath open windows in it, or as if it were pierced with grates & lattise. For such was the ancient Covenant made with Abraham & afterwards renewed under Moses with a thousād ceremonies,
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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.
albeit Obscure, yet such notwithstanding as that through them the ancient Father's beheld with Abrahā the day of the Lord and rejoiced thereat, John 8.56.
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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 forth out of the court of the priests,
Neither may we doubt but that Solomon, who was the builder of the temple, used these manner of Speeches, in respect of those walls, vails and bars, by which not only the Common people were kept forth out of the court of the Priests,
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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.
but the inner court also of the Priests distinguished from the sanctuary, all which partitions were First broken down from the bottom unto the top At the death of the Lord, Mathew 27.31. to the end that all that, which declared that the promises were not yet really executed, being removed, the people of God should look for a better condition, Hebrew 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,
& that that which separated the people of Israel from other Nations of the earth being beaten down, all people should be blessed being made the Sons of Abraham,
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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.
10 It is said Therefore that this Beloved caused himself to be seen through the grates or lattise, but it is also added by and by that he spoke too.
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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,
For the true Iesus christ is not a dumb Idol, nor a crucifix of stone or of wood, he is not this goodly breadden god closed in the Pix, which cannot show himself, without he be carried about,
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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.
and by the Mouth of the Priests doing their duty, Malachi 2.7. and in the Synagogues by the Leuits and Doctors of the law every Sabbath Mathew 23.2. Act. 13.27. and 15.21.
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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.
as the prophets pronounce of them, and such as transform the worshippers also of them into Idols, Psalm 115.8. and 135.18. as indeed is come to pass, and is to be seen with the eye in every false Church of Idols.
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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:
nay hath seen so much as the cover of the books? Indeed certain wallet-brethren there Are, of whom Some be chattering until their chaps be made up with the pray they sought After:
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:
That is not the true Church then which stayeth herself still Here below, and consequently Goes no farther then herself, either in Whole or in part, mingling her own merits with grace, according unto the Exampl of the proud Pharisee, Luk. 18.11. and that much less, which either borroweth or buyeth the false merits of an other, which were never any:
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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.
have abolished and removed the visible Idols of wood and stone, but harbour still within themselves the invisible Idols, the more dangerous, whom they serve and honour day and night, I mean covetousness, gluttony and such other good Goddesses.
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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:
much less making any his superior, as do those sacrilegious worshippers and adorers of the Virgae Marry, who Are so impudently presumptuous as to cry out in their dens of Idolatry, Roga patrem, iube natum:
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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.
For this Bridegroom is the only Mediator between God and men, not only of Redemption, but also of Intercession, though the Saints which live doe pray in Common both for themselves and for their brothers.
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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,
14 But Some man will happily demand, in what sort this is to be understood, that he which comes himself to awake the spouse, Inviteth her to come unto him? The answer is, that we would never come unto Iesus christ, either to hear him,
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.
but hold your selves unto him, who is to come in person? Which thing being not well considered by the Hypocrites and ignorant, seeking After their salvation in the Altars and Sacrifices, we see how sharply and bitterly they Are for that cause reprehended throughout the Whole Scripture.
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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,
Which more is, this Bridegroom being arrived in person, and making himself visible and palpable in Flesh (which the Apostle justly calls the great secret or mystery Ephesians 5.32.) would not notwithstanding have us to stay our selves on that corporal presence of his,
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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,
That is to say, so long as you shall see me in this humiliation and baseness of corporal presence in such an estate as you men Are, you will never Learn and know what the Authority and power is which I have,
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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.
Yea so Far is it that this Bridegroom dwells in the world: that contrariwise the Apostle Desires to be dislodged to be with him, Philip 1.23. witnessing elsewhere that we Are wayfarers and Pilgrims Here below, 2. Cor. 5.1.
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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 Therefore we sighs After his return, not to soiurne Here, but to be caught up in the Clouds with him, and to Reign with him for ever in that habitation, whereunto he is First ascended,
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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 our vnderstanding.
and whence he will one day come to carry us up above all the heavens, 1. Thess 4.17. not to seek or inquire farther After this glory which Surpasses the reach of our understanding.
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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.
Therefore when it is said, that he is with us unto the end and consummation of the world, this neither may nor ought to be understood of the presence or situation of his body Here below, sing he is truly ascended up into heaven and there shall remain until his returning again At the latter day, Act. 1.11. and 3.21. but in as as he dwells in our hearts by his Spirit, and that by his divine power he Governs and and pre•erueth his Church waiting her full victory.
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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 we should say with Saint Peter dazzled with the glory he saw, & not then knowing what he said, It is good for us to tarry Here still, let us make us Tabernacles Here, Luk. 9.33.
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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:
And this is a wondered thing that themselves yet maintaining, and holding Others in this false and blockish opinion, by which the foundations of our salvation, I mean the Articles of the true incarnation, Ascension & returning of Iesus christ Are notoriously overthrown:
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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;
16 In sum, these few words, Come thy Way, ought to serve us for a summary abridgement of the Whole Doctrine of salvation, consisting in these two points, that during this life, we should continually aspire on high, unto a Far better life;
& 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:
& using this world so, as if we were not At all in it, 1. Cor. 7.31. and Gal. 6.14. every of us take our Way right unto God according unto his vocation, practising and putting in use his commanudements:
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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 :
and not, when he Says Come thy Way, seeking After excuses such as Are mentioned, Luk. 14.18. for unto such it shall not be said, Come ye my well-beloved, but go ye cursed:
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4 After what sort the bridegroome hauing driuen awaie the parching of the sommer, and the rigor and sharpnesse of the winter, inuiteth & leadeth his spouse vnto the spring-time.
4 After what sort the bridegroom having driven away the parching of the summer, and the rigor and sharpness of the winter, Inviteth & leads his spouse unto the springtime.
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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.
IF our First Parent had not gone beyond and transgrested the Commandment of his Creator and maker, the temperature & mutual harmony of the heavens and the elements had remained and continued in such compass and measure, that in this life, which the Apostle Saint Paul, 1. Cor. 15.45. makes to consist of a living soul, man had received, neither hurt, nor change, but had been maintained and continued therein so long as it had pleased God.
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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,
among the which we Are to account among the principal Causes, the changing of the seasons through which there happen these colds and heats, moistures and droughs, which Are as it were so many Preachers of the Sins of man,
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& 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:
& so ordered this disorder, signified by Moses, where he Says, that God being provoked by the sin of man, cursed the earth, Gen. 3.17. that for all this, the world is maintained and continued by a reciprocal and interchangeable succession of foure seasons:
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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:
which is reckoned up for a special favour unto mankind After the deluge Gen. 8.22. the sharpness of the winter, being bounded with the sweet and gracious springtime, as if death were chased away by life:
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,
2 Now if this visible world and which tendeth unto his end and term, be Subject to such varieties of Years, seasons, months and days, the other world which is spiritual,
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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.
I understand by this other world him, whose Sins Are taken away by the Lamb, John 1.29. him, for whom the father gave his son, John 3.16. and who is opposed unto him, for whom Iesus christ Says that he Prayeth not, John 17.9. and, from whom also we Are severed, John 17.16.
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,
Neither is it Therefore to be said that the Church, being composed of men, passes not through the cold and heat of this lower and elementary world,
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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,
nay that sometime it suffers not in these things more then Others, as this argument is handled At large, Ps. 73. yet notwithstanding, this natural disposition of seasons is not it whereby we must judge the seasons of the Church,
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For shee hath her sunne by her selfe, the approching whereof with a milde and quickning heate, not parching or scorching, bringeth her alwaies a most pleasant spring-time for her better sowing, budding, & florishing:
For she hath her sun by her self, the approaching whereof with a mild and quickening heat, not parching or scorching, brings her always a most pleasant springtime for her better sowing, budding, & flourishing:
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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:
though all the world beside bee in great good health and tranquillity, with plenty and abundance of all dainties and delicacies. This sun is this Bridegroom:
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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.
that sun of righteousness, who Carrieth health upon his wings, Malachi 4.2. that branch of Light or daiespring from on high, Zach 3.8. Luke. 1.78. lightning them whom he found in the shadow of death, Isaiah. 9.2. and shining on his Ierusalem, Isaiah. 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,
And Because that this is by the order which he hath established, that this world of his is governed, I mean by the sincere preaching of his word and the administration of his Sacraments, accompanied with the efficacy of his holy Spirit, according as the sun drawing near or going farther off, appears unto the world, we must necessarily conclude, that according as this holy Ministry hath his force,
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,
but men love darkness still more then this Light, in such sort that little Effect thereof appears) it is upon this diversity and difference we must judge of the good and fair weather,
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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,
I say then, that if ever the Church enjoyed a goodly and fair time of weather, it was under Iosua and the Governors of that time, the people being planted together with the service of God, most triumphantly in the land of promise,
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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.
as appears by that which is written in Joshua 24.35. Afterward, for all the time of the Judges until Samuel, if it had one fair day, it had an Whole year of stormy weather and tempests.
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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.
And what a witnter was that time, in the which the Ark of the Covenant was taken captive, Silo ruined, briefly all brought into an utter confusion? God drove away afterward this storm of fowl weather, by his Samuel, who also reformed the Schools of the prophets.
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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,
But this sunshine was scarcely appeared, when horrible darkness was brought in by Saul, the Priests themselves being massacred, sorcerers and souters Set up and restored,
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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:
until that David, not without grievous rough storms, being made King by the Lord, the goodly clear fair weather indeed began to arise, which continued as it were unto his full noon, under Solomon, who furnished the house of the Lord both within and without, with a most triumphant magnificency, At which time God granted so long a peace unto his Church with abundance and plenty of all temporal blessings:
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.
and it may be that the Bridegroom sets before the eyes of his spouse, that happy change of the time, inviting & bidding her to awake to have the fruition thereof.
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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 Christians, are yet therewith vnto this day enchanted and bewitched.
As much may we and ought we to say, to have come to pass in the time begun, about these threescore Years since, the lord having of his infinite bounty and mercy driven away out of a great part of Christendom, the horrible and deadly darkness of that Idolatry brought in by the false whore with such an efficacy of the Spirit of error, that the greatest part of them who attribute unto themselves the name of great Catholics and Christians, Are yet therewith unto this day enchanted and bewitched.
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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,
This springtime Therefore was sent by the Lord from heaven, who raised up in our time these great and famous Personages in the holy Ministry of his word,
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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.
and to accompany him into those goodly gardens of true delights whereof the Prophet makes mention, Psalm 22.36? And we which Are succeeded After them, what other thing do we but cry in your ears, in the name of this Bridegroom, Arise, come, the winter is past, the goodly weather is come, the acceptable time, the day of Salvation, 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:
But alas, what shall I say? Every one plays the deaf man, every one is asleep, every one is shrouded & nestled, in I know not what retchless security:
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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.
against the which though we have long cried, yet we cry still in vain, so that the end is, we Are likely to be shortly awaked, by other manner of messengers.
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.
We know that the winter is nothing Else but the death as it were of the world, beside that the stormy cold and the obscurity and darkness of the air covered throughout with thick Clouds, deprive men of the use both of the heat as also of the Light of the sun.
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 Because that Iesus christ is the life, John 11.25. nay hath life in himself, John 5.26. it follows that the Church only is in life, as the world is in death:
and cast into the fire, Mat. 3.10. but alwaies greene, 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 cast into the fire, Mathew 3.10. but always green, flourishing, and laden with fruit, Psalm. 1.3. yea and that when they Are extreme old, Psalm 92.14. The reason is added in that place, Because they Are planted by the Rivers of running waters;
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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,
not of that which is in ditches and wells, rising from out of the bowels of the earth, but of the water, Says this Bridegroom, which I give, which issueth from above, not which this sun draws up from the earth,
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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 sends down into the earth, as flowing & proceeding from him, as it is said, Psalm 110.3. that the Church is born of the due of this morning: and Matthew 5.45. being born anew by the water which is from above, which is the Spirit of God, John 3.15. much less that water, which is drawn out of Some standing pool, or cestern:
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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.
and whereunto he calls and Inviteth all those who Are his, Isaiah. 55.1. These things being well considered, teach us to know the true Church, from the false, I mean the living Church from the dead, Apocalypse 5.1. the true word of God, poured from heaven upon the prophets and Apostles, to carry abroad and disperse it through the Whole world, Isaiah. 2.20. Apocalypse 22.2. from the false proceeding from the earth, and out of men's brains, Isaiah. 29.13. and Coloss. 2.22. and consequently the true christian, from the superstitious and from the hypocrite.
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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,
6 That which the Bridegroom adds of flowers with which the earth is tapistred, is referred unto the same that that before, being meant hereby the efficacy and working of the holy ghost in the Church,
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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.
when it Pleases God to bless the labour of his Ministers and Servants, in such sort that the Whole ground of the Lord is throughout plaited with flowers, which cast a sweet Smell even unto heaven, being most pleasing unto the Lord, I mean, in Iesus christ, Says 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,
and not in themselves, that men forge not unto themselves merits out of the qualities of the Fairest and Sweetest flowers, which our garden can bring,
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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:
so Far is it that that ground, on which the pestilent and contagious winds which come forth of the holownes of the earth do blow, can produce these flowers which Are Here mentioned:
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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.
These flowers then Are such as God Soweth in his ground, 1. Cor. 3.9. namely by the Ministry of such as he hath ordained to plant and to water, 1. Cor. 3.16. for which cause the Apostle calls the Philippians his joy and crown, Philip. 4.1. 7 For who Else Soweth these flowers but the Lord, who sends them from an high, by his most precious word, dispensed and administered by the order which he hath established? Isaiah. 5.2.
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& 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.
& by that so well ordered army of the Priests and Levites, in that magnificency, which is particularly painted out unto us, in the First of the Kings & the First of the Chronicles, whereunto we must adjoin the Wisdom of Salomō, which gave his shining brightness unto the ends of the world, accompanied with all other blessings of God, by which his people became admirable & wondered to all the Nations of the earth.
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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.
But yet were all these flowers nothing in comparison of the Ministry of the gospel, committed First unto the Apostles & Evangelists his most excellent and diligent planters and sower's, 1. Cor. 3.9.
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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,
but also enriched with the most precious treasures of that which is above the heavens, poured down First in all abundance and perfection upon the head of this Bridegroom, who afterwards made an admirable and infinite largess thereof on the day of Pentecost,
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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.
as was her head, John 17.14.16. unto whom we must by this means be made conforma•le in death, to be also one day in life and in glory, Rom. 8.28. and 2. Tim. 2.1.
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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,
neither Crosses, nor miters of gold or of silver, nor clothes of gold, or precious stones, which had their place in the ancient temple to serve for the rudiments & principles of the world,
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:
So that now all this pelf and trash is the ornament and decking of the whore, Apocalypse 17.4. but the Churches true ornament and setting forth is, in respect of the Lord, the order of his holy Ministry & service Set up & established:
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& 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.
& in respect of herself, the certainty of understanding and assured knowledge she hath of the secret of our salvation, Col. 2.2. and the fruits of the Spirit, recited by the Apostle, Gal. 5.22. flowers truly pleasant and liking the Lord through his grace.
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,
so what exceeding cause have we to humble and condemn our selves before his face? For where shall these flowers be found among us? And if there be any,
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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,
shall we yet be able to find so many as may suffice to make a nosegay, to present our Bridegroom withal? I Dare not say it standing Here in the chair of truth, shall we find any of these flowers in the Merchants shops? No,
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What? In the courtes and tribunals of iustice dispersed heere and there through Christendome as it is called? Alas, not to speake of the negligence there committed, which displeaseth God so highly,
What? In the Courts and tribunals of Justice dispersed Here and there through Christendom as it is called? Alas, not to speak of the negligence there committed, which displeaseth God so highly,
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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 the acception of Persons, a thing so stinking before him, is it possible to find any sweet smelling violet in the desert of extortion, of falsehood, of Consciences Set to sale, of desire of revenge, of making a trade and living in setting all the world a pleading? Go we to men of occupation,
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.
Wade you farther in it, you find nothing but double dealing and unsatiable covetousness: If you mean to renew your lease, speak to my dame, for she rules the house.
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.
nay Here it is and among these you shall find all stinking vanities and superfluities from the head to the feet, what ever laws the Magistrates make to the contrary, what Warnings so ever we make them in the name of God, what Visitation so ever the Lord lay upon them.
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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:
and to such as hear them sing. 1. Cor. 14.15. Not these infamous Hymns or proses full of Idolatry, which the Idolaters houle forth unto their dumb Idols, 1. King. 18.16. Not these cantels & morsels of Scriptures warbled, quavered and, crochetted to give pleasure unto the ears:
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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.
but those, those songs, I say, which God Teaches unto the heart, & putteth in the Mouth of those who Are his, Psalm 40.4. Of which sort we have a great number made and uttered by the holy ghost.
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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.
then by his Apostles, and yet in our days by his faithful Pastors and Doctors? I am thy God, and the God of thy posterity, sang he to Abraham, Gen. 17.7. and in thy seed shall all the Nations of the earth be blessed, Gen. 26.4. which day of the Lord he saw and rejoiced therein, John 8.56.
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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.
and the glory of the everliving is risen upon thee, Isaiah. 60.1. we bring you tidings of great joy, which shall unto all people, said the Angels unto the shepherds, Luk. 2.10.
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 sufferinges reioyce yee, 1. Pet. 4.13. which lesson himselfe had learned of his maister, Math. 5.12.
And to the end we should not think, that the cross which is an inseparable Companion of the gospel, hindereth any whit At all this joy, In as, Says he by the Mouth of Saint Peter, as you Are partakers of Christ's sufferings rejoice ye, 1. Pet. 4.13. which Lesson himself had learned of his master, 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,
12 Behold then the time whereof the Bridegroom Here speaks, behold the songs of this turtle which calls her mate unto her, which Faileth not to answer her with the like,
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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.
nor saying, nor doing any thing, nor in a word having ought in himself, but that which Declareth & Testifieth the glory of him, whose new creature he is, created for his glory, Ephes 1.12. and 1. Cor. 10 13. otherwise we know not what this springtime means.
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& 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,
& that the vines Are shooting out their young grapes, to show us that in the Church of God grace is given us, not only to will which is as it were the flower,
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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 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.
but also to do, which is the fruit, to wit, the Effect of our will, Philip. 2.13. Ephesians 2.2. 14 And let us note that he speaks of two Kinds of fruit, the most delicate that bee, to show us the difference, which is between the appearances of Virtues, ordinarily called Moral Virtues, (such as they Are) which a man may meet withal in them who Are not regenerate, in whom god does in Some sort repress that natural wickedness which is in all, whose works notwithstanding, Are without either taste or savour, (according unto that which is said, that whatsoever is without faith is sin, Rom. 14.23. and that without Iesus christ there is nothing which can please God unto salvation) and the works of the children of God governed by the Spirit of regeneration Rom. 8.9.
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.
and After sin was entered, Adam and Eue believing the promise of salvation (for otherwise there should have been no Church in the world) the Church which is the City of God, had her beginning before the City of Satan, which began from Cain & 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:
But seeing that men have, time without mind, accustomed to Set forth and commend themselves under the name of Antiquity, especially unto them who Are ignorant, whose ignorance they abuse who live by this abuse:
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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:
Such Are they of whom Saint Peter speaks, who said of that time, when a man spoke unto them of the second coming of the son of God to judge the world, which we yet wait for, that all things were, as they Are now, since the First Father's:
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For they should knowe that the world was not created in such sort in the beginning as now it is, and that God hath already executed an horrible iudgement on the corruption thereof.
For they should know that the world was not created in such sort in the beginning as now it is, and that God hath already executed an horrible judgement on the corruption thereof.
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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.
In this sort After the captivity they reproached Ieremie, that he had marred all, and that then and before he mealed with preaching unto them, they and their Father's found themselves in good case by calling upon the Queen of heaven and burning incense unto her, Jeremiah 44.17. nay which more is, when they herd Iesus christ himself to speak, they said, What kind of new Doctrine is this? Mar. 1.27.
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 in my time what other difference hath there been but this, that by the Queen of heaven, is meant not the sun but the Virgae Marry, as if there were a Queen mother in heaven? For it is certain that there is a Queen, the spouse of this Bridegroom which is already partly in heaven,
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.
or yet requires that which is properly belonging unto her son, or that she allowed of (to admit that she could understand them) these titles full of most horrible and most execrable blasphemy, to be called a Mediatrix, mother of mercy, our life, our hope, having power to command her son.
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 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.
But we will send them back unto this text, and will tell them with this Bridegroom, that this is that only vine which he transported out of Egypt, which hath been a long time in the hands of wicked, not vineyarders but destroyers, from whom it is now taken, to be restored and husbanded.
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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,
they Are the same fig trees which were before, but being become barren for want of careful trimming and looking too, they now bear little figs, as the vine begins to shoot forth her tender grapes. Such was the condition of the Church After the storms which fell in Saul's time, which David by all means sought to remedy,
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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,
but was not able notwithstanding entirely to perfect the service ceremonial, nor the temple, which Solomon afterwards having compassed, he compareth this new reestablishment & Reformation unto a plate of ground where the fig trees Are laden with young figs,
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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,
15 Behold, I say, what our duty is, that we be not that unhappy fig tree which represented the miserable Nation of the Iewes, whose cutting off was near At hand,
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 that the summer is neare when the fig tree shooteth foorth his leaues :
Because they had let the time of grace and mercy to pass, as he before declared unto them, Luk. 13.6. and Therefore, said he unto his Disciples, As you know that the summer is near when the fig tree shoots forth his leaves:
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.
And what shall we say hereupon, touching the time that we Are in? Truly happy if we knew how to know the Visitation from on high, Luk. 1.68.78, but more then thrice unhappy, through the hardness of heart, and rebellion of the world, Isaiah. 5.24.
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 to dig up the earth round about this Fig tree to mould it better? Is it not in our time that the fig trees have brought forth their young figs, and the vine her small grapes? Yea (I Dare say it,
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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,
But alas, beside that the winds which have fell and the storms of hail, which we have brought upon us by our Sins, have shaken the trees and the vine plants,
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.
and constrained the Lord of the vineyard to hasten his vintage, in what state is this ground and heritage At this day? Nay how many fig trees and vine plants see we plucked up by the roots? How many young figs and small grapes Are fallen down? And what hope do the youth of our time yield us? Alas very little, the time being rather come whereof mention is made Isaiah 5.2. the Lord complaining and saying, I looked for fruit of my vineyard, but it hath brought me nothing but wild grapes.
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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.
What remains us then but that the withered branches of the vine, and the dead bows of the tree be Cut off and cast into the fire? Mathew 3.3.10. John 15.6.
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 so to continue more & more? are we so deaf as not to hear the great blows of the hatchet & axe hewing down the goodly carved seelings of the house of the Lord? Psalm 74.5. Do we not hear the lion roar, and the waves of the Sea to make a noise? Isaiah. 5.29.
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and preserue and blesse the residue of this his vineyard, 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,
and preserve and bless the residue of this his vineyard, which he Expects in great patience, that we should bring forth fruits of righteousness and of charity, which may be pleasing and acceptable unto him,
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1 The Bridegroomes calling to awaken his spouse, so often reiterated, declareth what naturall heauines and drousinesse is in the best sort, which can be corrected by no other meanes,
1 The Bridegrooms calling to awaken his spouse, so often reiterated, Declareth what natural heaviness and drousinesse is in the best sort, which can be corrected by no other means,
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7 The spouse beeing brought downe from the rock, where for a time shee was hid and remained dumbe, must make her selfe to be clearlie seene and heard of her Bridegrome.
7 The spouse being brought down from the rock, where for a time she was hid and remained dumb, must make her self to be clearly seen and herd of her Bridegroom.
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 always drowsy and lazy, Some of us standing stock still in the Way we began to take, Others trailing the wing, instead of flying on, Others turning tail and going backward.
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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,
And Therefore it is more then necessary that we be daily warned and pricked forward, the Lord, by whose only voice and mercy we Are awakened, showing herein as in all the rest, his more then admirable patience in this, that he ceases not to cry continually in our ears, to draw us unto himself,
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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.
as it is said, not without great reproach unto them, that he bore forty Years with the manners and conditions of his people, Act. 13.18. and Psalm 95.10. as the Lord also Complaineth in Ezechiel 22.30. and is declared unto us At large under the similitude of the vineyard, Mathew 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,
And what shall we need to go Far for Examples? What hath the Lord done for the Molle of these threescore Years since he began as it were a new to open his Mouth among us? And what does he still every day,
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but who is he that giueth eare vnto him? Who is he that awaketh? Where is hee that putteth himselfe in the waie? Nay contrariwise see wee not that the most part make a mockerie of it? Some to saie, hold thy peace, others to seek by all meanes of cruelty and subtill treacherie to stop the Lordes mouth? See we not what swarmes of Couetous men, Ambitious, Adulterers, Gluttons, Dissolute? In a word, who is hee that answereth not, let me alone, I haue somewhat else to do? Giue mee leaue to take a reckoning of my monie, to seeke after my gain, ease,
but who is he that gives ear unto him? Who is he that awakes? Where is he that putteth himself in the Way? Nay contrariwise see we not that the most part make a mockery of it? some to say, hold thy peace, Others to seek by all means of cruelty and subtle treachery to stop the lords Mouth? See we not what swarms of Covetous men, Ambitious, Adulterers, Gluttons, Dissolute? In a word, who is he that Answers not, let me alone, I have somewhat Else to do? Give me leave to take a reckoning of my money, to seek After my gain, ease,
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.
briefly to say, let me be damned, what need you to care, you shall not answer for me? And if any man happily answer, Lord I go my ways thither, is it not for the most part to do as he did, of whom it is spoken, Mathew 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.
And what will follow of this in the end? Mary even that which is said in the same Psalm 95.11. I have sworn in my anger, if they shall ever enter into my rest, and that which is said, Sopho 1.12. At that time I will search every corner in Ierusalem with Candles, and will visit those men which Are frozen in their dregs and say, the Eternal does neither good nor harm.
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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.
Let us content us with that which is past, 1. Pet. 4.3. and let us not heap upon our Heads the anger of God, against the day of wrath, Rom. 2.5. but seeing he Says again, up arise, let us do as our father Abraham did, who rose and departed out of his own land As soon as the Lord had said unto him.
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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,
and as Matthew the publican, who being At the receipt of custom, so soon as the Lord had said unto him, follow me, stayed not to make up his books and to tell his money,
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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.
Moreover the only excellency, nay more then excellency of this speech of the Bridegrooms, should it not suffice to make the drousiest of us all to awake, to speak, to run? For what a thing is it, to be called the love or Beloved of this great son of God, who hath loved us more then himself, by giving his own life for us to ransom & Redeem us from death, John 10.15. & 1. Pet. 1.19. yea to make us coheirs with him, Rom. 8.17. and what beauty is comparable unto this glory which waits for us, 2. Cor. 4.17. and 1. Cor. 2.9. of which we have already the pledges, 2. Cor. 5.15. namely the knowledge of the deep things of God, 1. Cor. 2.10.
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& 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:
& the work of sanctification which he hath begun in us, & which he will continue in us unto the end by his holy grace, 1. John 3.10. Fie Therefore on the world, from out of which we Are separated:
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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,
Fie upon this vain appearance which passes away as a dream, and coosineth us so Easily as this same Solomon hath At large taught us in his book of the Preacher,
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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 whither will he that we should go? Ʋnto him, unto him, that is to say, unto this Light of glory, 1. Pet. 2.9. unto this incorruptible inheritance, 1. Pet. 1.4. unto this Kingdom which he hath prepared for us since the Foundation of the world, Mathew 25.34.
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& 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.
& who will not rather say with David, Oh how long & how tedious is this my Abided unto me, with these inhabitants of Kedar and of Mesech? Psalm. 120.5. and with Saint Paul, I desire to be dissolved, and to be with christ, Philip. 1.23. and, Oh miserable man that I am, who shall deliver me from this body of death? Rom. 7.24.
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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.
namely to will and to do, Proceedeth from him, and whatsoever Else he demandeth of us comes from his mere and free good will towards us, who were his enemies.
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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,
But as our First Parent then, when as yet he was not corrupted but most found and entire in that nature, which he received from his Creator, did voluntarily deprive and spoil himself of that Light he had of understanding and uprightness of will,
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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.
so his posterity for the most part, through natural wickedness which is now in them, Refuseth, both the physician who Offereth himself and the physic.
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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:
We have said before, that the spouse, the Church, is brought in in this place and represented unto us, assisted by her Bridegroom in such sort, that sometime she Languishes After him, sometime she obtaineth as it were the fiansailes, sometime she seems to be as it were a Far off, sometime as it were somewhat nearer, sometime she is seeking as it were After him, sometime she seems to be sought After:
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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:
which thing we Are necessarily to understand & diligently to Consider, that we take heed the better of the mask of the false Church, which many paint forth and shape out unto themselves in their own brain, persuading themselves, that the Catholic Church Continueth always in her apparent gloss and beauty:
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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.
whereas, it is in the cross, that the Bridegroom Triumpheth, and he was crowned with a crown of thorns, and there is no reason the spouse be put in a better livery then her Bridegroom.
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.
we have Therefore herd above in the 11. verse, how the Bridegroom made mention of the winter, bringing tidings unto his spouse of the sweet and pleasant springtime.
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,
Where we Are to note that it is properly in these and such like occurrences, that the faithful show themselves like Dove, not countermining deceit by deceit,
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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.
as David so often both in word and deed Professes, which is the cause also why the Lord spares them, when the rod of the wicked is upon them. Psalm 125.3. and 1. Cor. 10.13.
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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.
but yielding unto the fury of their persecutors so much as they may, their only refuge they have is, to endure in silence, & patience, Luk. 21.19. It is this spouse Therefore who being forced to shroud and to hide herself in the clefts and holes of the Rocks, is now invited by her Bridegroom to come down again into the plain, the foul weather being overpassed and gone.
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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,
But by and by After, and especially during the time of the persecution raised against David, the massacring of the Priests, the discomfiting of Saul, the civil war between David,
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,
so long as god exercised his just Judgments upon the Whole country? In what estate was then this dovehouse, that is to say, the tabernacle & the Whole service of God, Silo being destroyed,
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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:
And this separation of the Ark from the tabernacle dured until the time of Solomon, who (being a figure of this bridegroom) Set up that goodly temple as it were a dovehouse, whither he Inviteth this dove in this place:
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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:
whereunto it is no doubt, but this text ought to be referred, especially the same being twice specified in the history, 1. Sam. 7.1. &. 2. Sam. 6.3. namely that the house of Abinadab from whence the Ark was brought by David unto Jerusalem, was seated within an hill:
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which it may bee Salomon meant expressely to note vnto vs, making mention of the cleftes of the rocke, whither this spouse retired herselfe during this tempest.
which it may be Solomon meant expressly to note unto us, making mention of the Clefts of the rock, whither this spouse retired herself during this tempest.
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,
For during the Kingdom of Solomon himself, was she not in part as it were driven from her dovehouse by the Idols which Solomon Set up? And what was she afterwards? So that the condition of the Church is Here represented unto us, not as it is once,
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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,
or fiue, or sixe, or more times, but as being an ordinary and customary thing unto this spouse, whom notwithstanding her Bridegroom in his good time calls down again into the plain. So then After Solomon, by the division of the ten tribes,
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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.
how many Dove-houses, I mean Synagogues, were ruined & plucked down, to lodge Ieroboams calves in? Whither was then the resort and repair of Levi, flying as it were in flocks with as many as feared the Lord into the rock of the temple of Jerusalem? 2. Chronicles 11.14.
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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,
But alas what was this nest, under the greatest part of the Kings of Iuda, from Rehoboam unto Zedechiah? A nest Profaned villanously polluted with the dung 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.
as the story Witnesseth, and is especially most amply declared in Ezekiel 16. What could them the poor children of God do but sighs & mourn like unto poor pigeons in their small holes? Such was the flight of the Prophets into waste & desert places of Israel under Elias and Elisha, 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 yet was this poor culver-house Sorer shaken, and as it were utterly overturned by Jezebel, insomuch that an hundered of the prophets were hidden by a good man in two caves,
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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 during the captivity this poor dove being driven thrice away by that horrible northern wind which razed At length the dovehouse & the city, did she not nest,
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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.
and as it were hide her head in secret holes? For so is it said, Isaiah. 26.20. and under the horrible persecution of Antiochus, whither retired she herself with Mattathias? 1. Maccab. 2.17.
4 But what? Beginning with Iesus Christ himselfe the 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,
4 But what? Beginning with Iesus christ himself the Bridegroom which is Here spoken of, was he not himself from the time of his Nativity driven 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.
for there was no other room for his mother, Luk. 2.17. from thence must he not fly into the deserts of Egypt? Math. 2.14. Where was he brought up and nourished? In a poor Carpenters house, Mar. 6.3. in the City of Nazareth built also upon a rock, Luk. 4.29. a City of so small reckoning and account, that it is demanded whither any good thing can come from thence, John 1.4. driven thence whither must he retire himself? Unto the rock of Capernaum, Luk. 4.31. and 10.15. not having a place where to rest his head, Luk. 9.58. finally whither was he carried to be Crucified? Unto the mount of skulls, otherwise called Calvary.
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.
This is also the Way which all the Apostles have walked, and the Whole Church truly Apostolic, being in this world as wayfarers and wanderers hither and thither, 2. Cor. 6.5. and Hebrew 11.38. the same being foretold, even unto the last time, Apocalypse 12.14.
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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,
until the time of Sylvester under Constantine the Great, since which time this dove, which kept herself before until this time in holes and corners, finding afterward the spring of the meddowe,
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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 disguising themselves At First into Dove and pigeons, have so flattered and enchanted the Roman Eagl, that finally the great puttock of Rome hath seized on the Eagles crown,
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And this is the reason why this Image of the Romane Empire (which is the whore sitting vpon the seuen hilles of Rome) succeeding this beast whose Image she is called, being of the same nature, tendeth vnto the same end:
And this is the reason why this Image of the Roman Empire (which is the whore sitting upon the seuen hills of Room) succeeding this beast whose Image she is called, being of the same nature, tendeth unto the same end:
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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,
I speak this especially for us in this place, which a man may truly call a small nest placed in these crags and Mountains, which hath served and yet serveth for an harbour of poor fugitive Dove, which hath been by a singular and more then admirable Goodness and mercy of God preserved,
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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,
but the children of God have but one rock and refuge, to which they wholly betake themselves, according unto the style which David customarily uses in his Psalms,
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,
and Therefore fail not At any time to be in safety. Contrary the unfaithful ones and enemies of God find themselves deceived of their imagined helps,
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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.
when the judgement of God falls on them and pursueth them, and Therefore cry in the day of wrath unto the hills and say, Fallen upon us, and hide us from the face of him which Sitteth upon the throne, Apocalypse 6.15.
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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. the Lord therefore who is on high in the heauens is the refuge & hiding place of his:
So did the fiue Kings of Canaā hide themselves in a cave, but it was to have their reward which they deserved, Iosua. 10.16. the Lord Therefore who is on high in the heavens 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,
& this spouse even Here below on earth where she is yet a pilgrim & wanderer, finds always Some place of retire & harbour in the Hardest times, in the assembly of Saints wheresoever they keep,
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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,
as did the Pharisee, Luk. 18.14 but of an assurance which is given her, by the means of that grace which is showed her, whereby she Takes courage and defieth all her Adversaries,
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.
and whatsoever encumbrances Are laid before her, Rom. 8.30. and Hebrew 4 16. nay which is more, she Takes occasion by those assaults which Are given her, to raise her self up unto God & to make her profit by them, Rom. 5.3.
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:
And what means this? The Lord who sees all things, and Knoweth the very thoughts and that before they Are conceived, and who hears the words before they be pronounced, Psalm 139.4. the only searcher of the heart, Jeremiah 10. and whose eyes Are specially upon this Dove, Psalm 34.6 is he absent from her? No, in no wise:
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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.
8 Every faithful soul Therefore in the person of the spouse (by whom is understood all the company of the faithful,) being yet Here below, having received the power to will & to do, is Here invited to show himself, & to speak unto his Bridegroom, that is to say, to make the effects of his grace, which he hath received of his regenerator, to appear both within & without.
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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;
This is that which was figured under the Law, by that Commandment of God, that every male child should present himself before the Lord thrice a year At the least in the tabernacle, and afterward in the temple;
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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.
Now I would see you and hear you, and Therefore you shall come and visit me and do me homage thrice a year, to the end that you may rejoice in my presence, and I with you.
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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,
And whom would not the consideration of such kindness and bounty ravish & astonish, & cause him to say, Oh Lord, thou art not contented to have shown me so great favour,
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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,
but which more is, knowing my heaviness and laziness, and that if by adding grace upon grace, thou Shouldst not Form in me a desire and power to be thankful unto thee Therefore,
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and to honour thee, I would continue groueling stil on the ground & burie the memorie of thy benefits, thou prickest mee forward, and inuitest mee to present my selfe before thee,
and to honour thee, I would continue groveling still on the ground & bury the memory of thy benefits, thou prickest me forward, and invitest me to present my self before thee,
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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,
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 works, considering them not as they come from me, who am yet soiled with sin,
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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.
And in deed, as David Says, Psalm, 116.12. What can we render unto the Lord for so great benefits of his, but this reknowledgement, presenting our selves before his face with the Confessi of the Mouth, speaking of the abundance of the heart? Neither Are we now to trot up and down hither & thither as these holy Pilgrims of Ierusalem, who go yet At this day to seek After Iesus christ in his sepulcher.
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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 every land and country is now sanctified unto him, 1. Cor. 10.26. and he is near unto us in every place, and we must cause our selves to be seen and herd, lifting up of pure hands, 1. Tim. 3.8. in all places, wheresoever it Pleases him to lift up his banner.
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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, especially on those days which Are specially ordained for this appearance and invocation of the name of God, had rather be a walking, playing, tippling, gathering in their debts, toying and sporting in the streets, and before their doors.
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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,
Others there Are who will appear in the place where the Lord is, but is it to cause their voice to be herd, that is, having diligently harkened unto 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.
& the prayer of their pastor, to answer with heart & with Mouth the Amen of Christians, 1. Cor. 14.16. that is to say, to make a true and perpetual acknowledgement towards God, by true amendment of life? Alas no.
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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.
whereas now you shall have Some sing the Psalms in deed, but their heart shall be Far from that which they sing, Isaiah. 29.13. Others come to the Church to sleep, Others will not vouchsafe to open their Mouth or ears.
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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.
If any man demand how we know this, I answer that we see part of it with our own eyes, the rest is made known and discovered by all the fruits of the Flesh which Are quoted & numbered up, Gal. 5.19.
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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.
if you change not your selves & become new men, that which the Eternal Says, Isaiah 57.12. I will declare thy goodly righteousness & thy Deeds which shall not help thee: & Ps. 50.21. these things thou hast dONE, & Because I made as if I herd not, thou thoughtest that I was like unto thee.
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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,
And Therefore for the honour of god let every one amend himself while it is time, let us Consider of this great and endless bounty of our God, who hath retired and gathered together his poor Dove out of the holes of the desert, out of the Powers of those cruel beasts,
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& that pleasant acceptable sacrifice vnto him of a contrite hart and of thankesgiuing, Psal. 51.19. and 19.32, to the end that receiuing vs to mercy and finding vs fruitefull trees indeed in his house, he may heape on vs his blessings, according vnto his holy promises.
& that pleasant acceptable sacrifice unto him of a contrite heart and of thanksgiving, Psalm 51.19. and 19.32, to the end that receiving us to mercy and finding us fruitful trees indeed in his house, he may heap on us his blessings, according unto his holy promises.
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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,
IT appears by these words which we have to handle, that the Dove is flown unto her Bridegroom At his call, who hath gathered her with her company as we shall afterwards see, according unto the purport also of the history, that finally all the tribes put themselves in subjection unto the anointed of the Lord, I mean,
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.
as that nothing should impair and disturb it she is in good time warned, that this vineyard having escaped the former storms and tempests, was not for all that, altogether freed from all kind of hurt.
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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,
Now to make our profit hereof, we must First of all Learn that they abuse themselves much, who Are so persuaded to see the Church in so good case as to be without her afflictions, either within or without,
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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,
2 Let us Therefore note Here in the First place, that there is no mention Here of Tigers or Lyons, which Are open and declared persecutors of the Church,
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& the Turcks, 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.
& the Turks, 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 beasts, the vineyard were it never so well planted and husbanded, never wanted.
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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 in the time of Moses, Core, Dathan, and Ebron, who as it is written Numbers, 16. being in the very midst of this vineyard, sought subtly to undermine the Foundation thereof, under colour, said they, Because the Whole people were the people of the Eternal, and hereupon pretending to overthrown the Ministry of Moses and Aaron.
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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:
as is especially seen in that miscreant Sedechias opposing himself against Micah, 1. King. 22. and in Hananias against Ieremy, Jeremiah 18. and by all the writings of the prophets:
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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 what foxes were the Pharisees, Sadducees, Scribes, Essenians, Herodians and Others, who so craftily & so sliely ventured to entrap the Lord himself of the vineyard, being descended from heaven expressly for this purpose, to take order for this vineyard, and traveled so thoroughly herein, that finally he thrust them out of possession of it,
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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,
and transplanted his vineyard, as he had before threatened them he would do, Mathew 21.41. and planted it among a people, which before appertained nothing At all unto unto him,
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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 afterwards, though the chief and principal Hunters of these foxes, travailed diligently to transplant and to husband this vineyard which had spread her branches from East to West,
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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 without.
notwithstanding their histories and their writings do witness that they had always more to do against such foxes, as the great shepherd forewarned them, Matthew 7.15. (though there they be called ravening wolves) then against all other open enemies within or without.
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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.
Such were they who would needs mingle Iesus christ and Moses together, whose most pestilent and pernicious error is declared and condemned, Act. 15. against whom Saint Paul was yet afterwards constrained so long and so eagerly to fight.
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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,
3 But above all Others the foxes which have succeeded certain faithful ancient Pastors of the Church of Rome, have under the colour of the Authority of the city of Room,
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,
and Because the Lord At the beginning caused the glory of his exceeding grace to shine forth, learned to play the part of a fox so sliely and so wilily, that by little and little,
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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,
and then stripping themselves out of their foxes case, (but yet so, as to slip it on again when need and occasion requires) have taken unto themselves the Lions skin, showed their talons, torn and devoured the poor flocks,
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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 this is a maxima and general Rule in this matter, that if these cubs be let alone to become foxes they fail not in the end to become Tigers and Lions, such as Micah speaks of, Mich. 3.5.
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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:
For proof hereof we need no other witness together with the poor estate of Christendom then the legends of the Popes written by their own secretary's, among whom that monster Boniface the eight bears the bel:
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And know you, that when I speake thus, I meddle not with their manners which are so infamous and detestable, that there is not a creature which demaundeth not vengeance vp on them of god:
And know you, that when I speak thus, I meddle not with their manners which Are so infamous and detestable, that there is not a creature which demandeth not vengeance up on them of god:
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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,
being no heresy Concerning the office of our Lord Iesus christ (without the which truth, whatsoever they confess touching his person and the points Concerning it in the Creed, serveth 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,
but to colour their lies & falsehoods which they cover with the cloak of this truth, according unto the Exampl 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:
and afterward hatched, & still nourished and maintained yet in the school of these foxes, or rather these wolves, which Are the talons & the teeth of that great monster of Room, who hath left them to deal in the Doctrine, wherein they have learned to acquit themselves so well, that every one hath his morsel of the prey:
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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.
Such Are among the rest these foure sorts of wallet-breethren declared sometime by the Universities themselves to be the Locusts issuing out of the bottomless pit, of whom mention is made in the Apocalypse.
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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,
But what Are all these foxes, which Are become wolves, in comparison of that treacherous caravan horde of those vermin, openly polluting the holy name of Iesus,
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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,
and selling their filthy trash and trumpery in such sort Gratis, to them that will feed themselves therewith, that they have so well grated, that in less then forty Years, they have haled in and heaped up in their boroughs greater and Richer spoils,
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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 herein I report me At the least to these other poor convents of Monks and of Friars, whom these new fresh gamesters have left only a poor Coal to shroud their bald Heads in,
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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,
nay persecuters themselves, how ever they shroud themselves under the mantle of devotion and Religion, we ought to see and Consider how the Lord had no sooner begun in our time, to take his vineyard into his own hands,
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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.
but satan thrust in into it those foxes the Anabaptists and Libertines of many sorts, from whom sprang those vile & filthy Heretics of the family of love, who shame not notwithstanding to cover themselves in speech with a more then Angelical perfection.
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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.
or new yet to be invented which he hammereth not in the forge, so to break in upon this vineyard being yet young and tender, to hinder her fruit to come to maturity & ripeness.
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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,
But to whom speaks he? Certainly to those to whom he hath given in charge to husband & look unto his vineyard, who should be watchful and diligent aswell to husband it,
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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,
as also to fence and keep it from whatsoever may hurt it, arming themselves the better to do this with his Authority and power, both in reproving the false Doctrine by the true,
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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,
yet notwithstanding in respect of their particular calling and vocation, which is to provide for the purity and surety of the Church, they Are particularly distinguished from the rest of the body,
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,
which for this cause specially Are called in the holy Scriptures by diverse names, to wit, Men of God, Seers, Prophets, watchmen, Builders of the house of God, Pastors, Doctors, Ambassadors of God, the Friends of the Bridegroom,
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:
and dealers in the marriage match between 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:
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.
but he calls it a work or a business, 1. Tim. 3.1. whose charge is understood oftentimes generally by the word of watching and feeding, sometime more distinctly, by attending unto the word and unto Prayers, Act. 6.4. sometime by these words of teaching, improving, correcting and instructing, 2. Tim. 3.16. sometime by these words of planting and watering, 1. Cor. 3.6.
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And by what means? 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 by what means? Marie setting the toils and pitching the haies of the word of God, to catch and entrap them therein, shutting them up in their dens and caves by this word also, compared unto fire consuming the chaff of falsehood and lies:
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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.
and if they will not be taken and tamed and transformed into sheep, chasing them away and driving them out of the flock, 1. Tim. 1.20. and so leaving them unto the judgement of him who Judgeth those who Are without: Tit. 3.20. and 1. Cor. 5.13.
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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:
As is to be said Concerning other foxes, who by their scandalous manners & wicked Examples, waste & destroy the vines in like manner, & especially the tender ones:
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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.
which sort of foxes Are otherwise called scabbed sheep, & compared unto leaven which soureth the Whole lump, of which the Apostle gives us 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.
And these Are the chief and principal Hunters of these foxes and young cubs. For it is properly by the Spirit of the lords Mouth, that the vineyard of the Lord is planted, husbanded and preserved.
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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,
6 But beside these unto whom properly this charge appertaineth, there Are yet other Hunters in the vineyard of the Lord, who ought to travel no less in this hunting, to wit, the Magistrates aswell sovereign as other, called also Servants of god, established in Authority,
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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.
but to the end that God may be known and obeyed by the establishment and maintenance of the true service of God, which is called Piety or godliness, 1. Tim. 2.2.
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,
as well in the purity of Doctrine, as also in the discipline of the Church, each conformably unto the word of the Lord witnessed by the writings of his prophets, without either adding any thing thereto,
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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 Archpiller and foundation of humane society,
or diminishing ought therefrom, and consequently bridle as much as in them lies, and also Punish according unto the exigence of the case, the open and convicted wicked and incorrigible perturbers of that which is the true Archpiller and Foundation of humane society,
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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,
and all this they should do by the order which God himself hath established, not meddling with that which appertaineth unto the Pastors and ancients of the Church and the holy Ministry,
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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.
and that they who should be the Hunters and takers of them, Are often times themselves the most dangerous foxes and wolves of all? Mich. 3.3. Act. 20.29.
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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,
I answer that it is enough to say, take them, sing this word Proceedeth out of his Mouth, which in speaking gives us the ability & efficacy of executing that which he commandeth,
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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 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:
as experience hath always declared the same, being neither the wiliness of those foxes, nor the violence of those Lyons & Tigers ever able to hinder the conservation or restauration of this vineyard, when the time thereof was come, this heritage & possession which reaches from one end of the world unto an other, being given unto this Bridegroom for ever, Psalm 110. whose Kingdom by consequent, which is this vineyard, remains for ever:
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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:
and shall faggot them up and cast them into everlasting fire, Matthew 13.41. when God shall all in all. 1. Cor. 15.25. it be in danger still to be thus assaulted:
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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.
but yet so, that not one good and true plant of this vineyard can be taken away and rooted up, John 17.12. & 189. 8 And this is the cause why the spouse adds this verse full of incomprehensible Comfort and consolation, saying, The Bridegroom is mine, and I am his.
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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:
or in regard of that which is given, or in respect of them unto whom it is given? He who is the giver thereof hath all the reason in the world, to hate him on whom he bestoweth this exceeding treasure:
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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,
Desire we any good thing from an high, or from below? Who shall give it us but he who is the Lord of high and low? Wish we for any true commodity, within or without? Who shall give it us but he who made and Preserveth the one and the other? And how shall he refuse to give it him,
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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.
or Because we do naughtily demand that which is good for us, or Because it is good for us to have the denial for a time to sharpen and whet our appetite and desire, Psalm 40.1.
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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,
But we Are to observe and retain one general Rule in this matter, that is to say, that Concerning temporal blessings, which have not a special promise (as David had a special promise of the Kingdom,
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,
and daniel After the 70. Years accomplished and expired prayed specially for the return of the people, Dan. 9.2.) we may not demand them At God's hands but with these clauses, If it be good, if it be expedient,
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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,
but as for demanding grace At his hands by the remission of all our Sins, bringing unto him an heart truly humble and contrite, we may and ought to crave,
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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.
and demand this with all holy assurance grounded upon him, Hebrew 4.16. and Iam. 16. yea so Far as to defy all our enemies, according to the Exampl of the Apostle, Rom. 8.37.
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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.
What shall Satā them be able to do against us, seeing this Bridegroom, together with all that he hath, is ours? Why should our Sins appal and astonish us, seeing he hath carried them upon the wood of his cross? 1. Pet. 2.24.
seeing hee is the Lamb that taketh awaie the sinnes of the world, and that that which he hath suffered for vs, is ours? Shall the want of righteousnesse,
seeing he is the Lamb that Takes away the Sins of the world, and that that which he hath suffered for us, is ours? Shall the want of righteousness,
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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.
and he is ours with all his Obedience, Gal. 4.4. & Rom. 5.19. Shall our natural corruption affright & terrify us? Why? He, in whom it is Fully & entirely repaired for us, is ours with all his integrity & holiness, Ro. 8.3. beside that this corruption begins already to die in us, so that we be no longer in subjection unto it, Rom. 7.18.
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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,
not to defile himself with them, but to blot and wash them out, and in lieu of them to deck and adorn his spouse, with that purity and beauty, whereof we have before spoken,
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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:
and shall hereafter be further occasioned to speak of, Ezekiel 16. To say the truth then, we have given him nothing nor brought him any thing in respect of the First grace:
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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.
But this former grace being received, it hath been accompanied with other Gifts, which we offer up unto him together with our own Persons, Rom. 1.21. which he most graciously Accepteth of, though he have no profit thereby, Psalm. 16.2. Luk. 17.19. but according unto his good pleasure only.
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.
In a word Therefore, who can give any thing unto him, from whom alone whatsoever is good to be given, comes and Proceedeth? Rom. 11.35. & Iam. 1.17. and if we present him any thing, it comes all from him.
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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.
We Are Therefore given unto him, Because he hath given himself to us, & hath bought us with the price of himself, 1. Pet. 1.18. not as if we had bought and sold with him, to pay him or give him that which we have received of free gift.
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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,
This is the cause why it is added that this Bridegroom pastureth or feeds, that is to say, makes his Abided and Takes his pleasure with his spouse, among the Lilies, that is, where virtue, purity,
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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.
and sincerity is, being meant by these Lilies the fruits of the Spirit, which the Apostle Reckoneth up, Gal. 5.22. opposed unto the stinking, venomous and wicked plants growing up in our hearts, until God pluck them up by the roots, with which the Whole world is so thick sown.
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.
then was there neither faith At all, nor any Church At all And yet the humanity and manhood of christ began not actually to be before then, that it was conceived by the virtue of the holy ghost in the womb of the most blessed Virgae.
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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,
and yet I say with the Scripture, that Iesus christ (which name imports together with the quality of an only Mediator, that which is absolutely and necessarily required,
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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.
but was also sacrificed from the beginning of the world, seeing that the Church, being from all eternity elected and chosen, was not saved but by him, Apocalypse 13.8.
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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,
namely that faith that is to say, this gift of God, through which, every faithful one assureth himself of his salvation, by that only Mediator Iesus christ true God & true man) Causes that, which the believer hath not yet but by hope, to be unto him already as it were present in being,
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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.
but yet notwithstanding was really & effectually present in respect of the eyes of faith, whereof Saint Paul is a witness (over and beside that invincible reason which I have before alleged) who calls christ him whom the Father's 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.
and Says that the Father's being in the desert, did eat the same spiritual meat, and drank the same spiritual drink which we do, to wit, Iesus christ.
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but vnder the shadowes and figures of 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;
but under the shadows and figures of the Law ceremonial, Hebrew 10.1. the substance of which, (to wit, Iesus christ, Col. 2.17) appeared not but afar off, Hebrew 11.13. not that there was not Light enough through this shadow, to conduct the Saints unto the Light of glory, according unto their measure, seeing this Light is called the bosom of Abraham, Luk. 16.22. but Obscure in comparison of this great day which hath brought this spouse unto us coming in person and declaring unto us clearly and particularly, the Whole counsel of God his father touching our salvation, John 15.15. & Mathew 13.17. as he did afterwards by his Apostles, & yet does & shall do unto the end & consummation of the world, by his true Pastors and Doctors, Ephesians 4.11. in such sort that we must distinguish the shadow of this night, from that which is called the shadow of death, whereof mention is made Isaiah. 9.2. wherein we Are all of us born, Ephesians 2.1. 11 And we must heedfully observe this manner of speech until the wind of that day arise, which is taken from that which naturally Happeneth and comes to pass;
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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:
namely, that when the day begins to break, Some small wind is wont to arise, which Proceedeth and comes from the beams of the Sun, beginning to chase and driven away before it the gross and thick vapours of the night:
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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,
which wind is compared to this great and incomprehensible virtue and power of the holy Ghost which stirs and as it were blows on the world, together with the Light of the gospel, to enlighten,
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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.
or rather to create the world anew, Isaiah. 65.17. I mean by that wind which was sent unto the Apostles, & which shall never cease to blow unto the end and consummation of the world, Act. 2.2. Matt. 28.20. and Act. 20.28.
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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,
So in the creation of this corruptible world it is said, that it stirred and moved it self upon 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 virtue also they Are yet maintained in their being, which either Faileth or is renewed by the want and presence hereof,
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as it is said in the Psal. 104.29.30. 12 But what is the cause the spouse vseth here the woord of returning ? For this presupposeth some retire & withdrawing going before.
as it is said in the Psalm 104.29.30. 12 But what is the cause the spouse uses Here the word of returning? For this presupposeth Some retire & withdrawing going before.
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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.
And this is the reason, why Some have taken this word as if return were as much as, forsake me not. But it is better we keep the signification of the word, notwithstanding with Some declaration of it.
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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.
for which reason we shall ordinarily find in the prophets, in one & the same Prophesy, the wound of chastisement, and the medicine of grace, never befalling the like to Sion, as unto Sodom and Gomorrha, Isaiah 1.9.
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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.
But Because he is never so near At one time, as At an other, not only when the drawing back is on the Spouses side, Jeremiah 2.3. but also when it Pleases the Bridegroom so to prove his spouse, Psalm 44.1.
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,
This is them that prayer which we in like manner should daily make, beseeching the Lord (who justly seems to draw himself from us by little & little, having verily taken out of the world within these few Years,
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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.
so many great and excellent lights of his Church, who might yet have continued, Because we were not worthy of them) that it will please him to approach and draw nearer again unto us then ever before.
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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 looketh for:
13 Finally this surname or name of addition which she uses calling them craggy or cleffie Mountains as being full of downfalls & hollow places, in which the chamoyse and other beasts of marvelous and almost incredible agility Are mounting and skipping from cliff to cliff, this appellation, I say, together with the zeal, wherewith this spouse is moved, desiring there might be no difficulty which might hinder the arrival & coming of this Bridegroom more near unto us, does represent unto us the heavens which she attends and looks for:
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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:
but as they show sometime crancked and entercut with mighty heaps of Clouds which a man would take to be so many Mountains and Rocks full of the strangest crags and downfalls a man can imagine:
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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.
in So much as Isaiah seems to give us a most plain and clear exposition of this place when he Says, Oh that thou Wouldst cleave the heavens and come down.
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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.
The spouse Therefore wishes and Desires, that as these beasts Are not hindered any whit At all by any crags or downfalls of the Rocks, to descend & go whither they will, the Bridegroom should also in like manner jump as it were, from cloud to cloud to approach near unto her.
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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;
But particularly this exceeding great secret, & more then incomprehensible unto any creature whatsoever, namely that the son, who Thought it no robbery to aequal himself with the Father, being truly such as God is, to wit, very God;
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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,
And if we had rather seek After these Mountains and steep places Here below, we may say, that seeing our Sins Are they which put a division between God and us, the spouse Prayeth the Bridegroom in this place to draw the nearer unto us, not to respect these hindrances, which Are as it were high Mountains, between him and us,
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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,
14 Now to conclude as the ancient Church having the gages & pledges of this spiritual marriage whereby they were partakers of all his blessings, Prayeth the Bridegroom and Beseecheth him to approach yet nearer unto her,
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and in person, causing the shadowes and figures of the auncient couenant to vanish awaie and depart, so wee who are fallen into this happie time, in which this Bridegroome hath manifested himselfe in flesh,
and in person, causing the shadows and figures of the ancient Covenant to vanish away and depart, so we who Are fallen into this happy time, in which this Bridegroom hath manifested himself in Flesh,
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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 most clearly revealed the Light of salvation, respecting notwithstanding the full and entire Effect and accomplishment of his promises unto his later coming, ought, the nearer we draw unto it, the more fervently and earnestly pray that his Kingdom come quickly, & that in the mean time he kindle more & more in our hearts a true and Ardent desire of yielding him all manner of Obedience, inspiring most especially with his holy Spirit, both the Magistrates and the Ministers, courageously to proceed in that business which is committed unto them, to purge the vineyard of the Lord,
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and to rid it of all them who may in generall or particular wast and destroy it, blessing vs al more and more from an high to his honor and glorie, Amen. THE END OF THE SERMONS VPON THE SECOND CHAPTER.
and to rid it of all them who may in general or particular waste and destroy it, blessing us all more and more from an high to his honour and glory, Amen. THE END OF THE SERMONS UPON THE SECOND CHAPTER.
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2 The Bridegroome notwithstanding leaueth not to awake her in his time, and the great difference which is betweene this awaking and that which proceedeth from the biting of sin.
2 The Bridegroom notwithstanding Leaveth not to awake her in his time, and the great difference which is between this awaking and that which Proceedeth from the biting of since.
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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,
we have in the Chapter going before understood and seen the sweet and gracious behaviour of the Bridegroom in caressing and entertaining of his spouse,
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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.
and when the figures and shadows of the Law should have an end, as it is said, Isaiah. 9.2. and by Zacharias yet more expressly in that excellent Canticle or Song of his.
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It seemed then that all went the best that might be in the woorld, the temple of the Lord beeing perfected and ended with so great magnificencie, al that seruice so well established,
It seemed then that all went the best that might be in the world, the temple of the Lord being perfected and ended with so great magnificency, all that service so well established,
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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.
The same may likewise be said of the estate of the Church in the time of Iosua, the people being brought as it were into the rest of the Lord, as himself speaks, Psalm 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.
But what? This endured not long, as it was also foretold by Moses, Deuteronomy 32.15. which thing is Here in this place described, or rather most divinely painted forth unto us, containing Doctrine altogether necessary for our time, that we be not deceived to the endamaging of our own salvation.
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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,
by being by little & little brought into an heavy slumber, by her over great ease, in such sort that while she is asleep the enemy hath Set up his seat and prepared it as he would in the very midst of the house of God,
& 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.
& the chair wherein they say he sat, Are the essential, immutable, necessary, & infallible visible marks of the true Religion & of the Church which they call Roman & Catholic ▪ that is, particular & universal both together.
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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:
But to bring farther asleep those who Are already brought asleep, there Are no fair pretences wanting, of the excellency of S. Peter among the rest of the Apostles, which they turn into a principality:
Besides this they alleadge the preeminencie which the Bishops of Rome had aboue others, which wee know well enough, proceeded partly vpon the autority of that City,
Beside this they allege the Preeminence which the Bishops of Rome had above Others, which we know well enough, proceeded partly upon the Authority of that city,
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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:
as being the head City of the Whole Empire ▪ which Preeminence was also maintained by the godliness and constancy of the Bishops there & the notable Examples of their martyrdoms:
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,
so that finally the poor spouse At her awaking found herself in a most wretched & miserable estate, in which she yet Continueth to this day, persecuted in so grievous manner as she is, by the Officers of the whore, who hath taken her place while she slept so quietly,
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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,
And (as it is come to pass by a more them admirable providence of God herein) the Italians themselves, whose poems & rhymes Are At this day printed & song in Room, call her Babylon full of covetousness & impiety, the harbour of the wrath of God,
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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;
For behold how the Governors of the Church & Successors of Aaron together with the people bewitched in like manner and enchanted, replied unto the Servants of God, reprehending their falsehood in Doctrine, and corruption in manners;
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& 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,
& that with as loud a cry, as that seditious Demetrius cried, & caused to be cried in Ephesus, the Temple of the great goddess of Diana, of the Ephesians yea carried headlong with the same lying and murdering Spirit, being no other difference At all between them then this, that the Iewes abused a good ground and principle,
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for indeede the Temple of Ierusalem was built by the commaundement of the Lord, and vnto the Lord, which could not bee said of the Temple of Diana, built by the suggestion of Satan vnto a false goddesse:
for indeed the Temple of Ierusalem was built by the Commandment of the Lord, and unto the Lord, which could not be said of the Temple of Diana, built by the suggestion of Satan unto a false goddess:
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.
all coming notwithstanding to one end, seeing the Temple built & consecrated unto God, was become the place where his holy name was most villanously polluted and abused.
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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,
This is it which we Are taught in this place by the very Confessi of the spouse herself, seeking After her Bridegroom, and not finding him in her Bed, where the Bridegroom, without going Far from her, had laid her,
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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,
And how Come this to pass? Upon no other thing, but that the spouse fell asleep in this Bed, on which notwithstanding she was laid down, not to sleep,
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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.
And if we compare both these extremities together, we shall find both by reason and by experience, that the Way of peace and rest, accompanied with Prosperity & abundance, is the more dangerous.
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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:
For adversity and need stirs up and awakes the most senseless and sluggish, to think on the remedies thereof, whence it is said that Necessity hath been the occasion that arts and sciences were found out and invented:
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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 vnto them, Act. 5.21.
and Saint John, who had neither gold nor silver, Act. 3.6. but distributed unto Others in midst of their poverty from the break of day until night, the true riches which God had committed unto them, Act. 5.21.
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,
whereas afterwards upon the peace which Constantine granted it, accompanied with wealth and abundance, the mother of ambition and dissolution, it never ceased until this day to decline touching heavenly & celestial things,
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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:
2 But the Bridegroom who can never utterly forget his spouse, no not when he hath for a time in his just Judgments cast her off & left her as it were to the wide world:
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.
and which Proceedeth from his mere grace (as he also Causes us to find the Way out of which we Are wandered and strayed) and that waking & good morrow of sin which the wicked have, which leads such as Are Reprobate into despair, according unto that which is said, that there is no peace unto the wicked, Isaiah. 48.22. and as is to be seen in that horrible Exampl of Iudas the traitor, Matthew 27.4.
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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, createth in a man an ardent desire of returning vnto his Sauiour:
For this awaking proceeding from the prick of sin, makes the sinner to fly before the face of the Judge, according unto the Exampl of Adam, Genesis. 3.8. but that awaking which Proceedeth from grace, & from an heart truly contrite, Createth in a man an Ardent desire of returning unto his Saviour:
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.
3 But what means that which afterwards is added by her, namely, that she found him not? And how agreeth this with that promise of christ verified by so many experiences, knock and it shall be opened unto you, seek and you shall find? Matthew 7.7. and Luk. 11.9.10.
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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 if the Lord hath caused himself to be found of those who sought him not, Isaiah 65.1. (for it is the shepherd which seeks After the stray sheep,
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:
and not the sheep the shepherd, Matt. 18.12) how is it possible that this spouse found him not? I answer that the spouse Says not, that she could never find him, which should contrary the promise above:
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.
namely when the time is of setting the door open ▪ otherwise we lose but our pains to seek him, Isaiah. 55.6. and we must knock At the door, before it be bolted on the innerside, Mathew 25.12. Far•her we must ask of him, of whom we ought to ask, and who will not be mocked 1. King. 18.27. and then, that which we ought to ask, Mathew 20.21. and again, in such a sort as we ought to ask, Iam. 1.7. and finally, unto the end which we ought to ask it.
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,
For the fault is in us And though we failed in no one point of those which I have above Set down yet we must do God this honour to give him leave to choose the time and the means, to grant us that which he will give us,
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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:
Abraham believed and obtained the child which was promised him, but it was fiue and thirty Years After the promise was made. David obtained the Kingdom:
but it was after he had waited in waiting, Psal. 40.1. yea vntil his eies were dimme and failed in looking and waiting after it, Psal. 119.82. and that hee was hoarce with crying, Psal. 69.3.
but it was After he had waited in waiting, Psalm 40.1. yea until his eyes were dim and failed in looking and waiting After it, Psalm 119.82. and that he was hoarse with crying, Psalm 69.3.
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:
in a word how ever it be, it is he who hath the times and seasons in his hand, Act. 1.7. 4 But Here the spouse seeks After him whom she ought to seek, & Faileth not in any thing save this, that she seeks him of error there where he is not:
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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,
But what do the most part of the world desire? Mary they would find Paradise in their Bed, that is to say, they would have a peaceable gospel, that they might lie down softly and sleep,
& 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.
& to be more careful in the well disposing our expense, then in the increasing of our receipt, 1. Tim. 6.18. in a word to follow the protestation of David, Psalm 16.5.
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,
whither we respect that which is the principal, I mean, the purity of Doctrine, & Some kind of order in the Church together with the means of being instructed in learning and good letters,
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& 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.
& which he hath curtained and kept close for us about these 60. Years, notwithstanding the infinite resistances of our enemies to the contrary, which is as much as if he should have built his nest in the midst of the impetuous waves of the main 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:
If hereupon every man fallen asleep in his Bed, and let the Preachers preach what they list, they will care for nothing but for their temporal profits and commodities:
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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,
briefly, if we make but an accessary or a by-woorke of that which should be the principal, what will come thereof in the end but this, that At length the principal will be clean neglected and forgotten? And this is the cause why God hath given us Some small Lashes with his rod,
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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:
but how to pinch and spare and scrape and scratch together, and never make any reckoning how or where to employ them well, you I say, who have no other god but your belly:
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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?
What shall I say unto you? Wil you never bethink your selves of so great an abuse? Never Consider of so great a disorder, Fear ye not to be forsaken of him, whose blessings you so wickedly, so wretchedly abuse?
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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 also when any Are asleep in a lewd course and train of life, whither it be in whoredom (whereof we have a strange Exampl in David himself, who of an adulterer became a traitor and a murderer, by falling asleep in his sin) or whither it be in gluttony,
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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:
as we see it to be the trade of these gamesters, tipplers, tavern-haunters, & other such dissolute people, who end their days in misery and commonly on the gallows:
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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,
7 But to apply this Doctrine yet more nearer unto our use, when we see At this day such differents and controversies in Christendom, it is not for us to say, Let all be as be may, we will meddle with none of them ▪ as these good Fellows do, who depart out of the world,
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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,
before they knew Wherefore they Come into it (a most wretched & miserable condition) but we must follow the Exampl of this spouse, who in the midst of her ease fell not so asleep,
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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,
The second is, that to know where this Bridegroom is, & consequently the true Doctrine of salvation, we may not look where the greatest ease is, where the greatest number,
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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.
and on which side the greatest honours and promotions Are to be found, as we see the manner of the world to be At this day, siding & sorting themselves with them, who seem the Stronger & the more eminent men in their eyes.
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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.
if a man be waxed fat and rich, he must become lean & slender to be able to pass through the eye of the needle, Luk. 18.28. which is the strait Way which leads unto salvation.
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:
And they, what do they? They eat no Flesh a great part of the year, they fast, they labour and take pains without ceasing to win paradise: all their Clergy Voweth virginity:
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,
the Hypocrites, ye whited walls and painted sepulchers, ye mealmouth counterfeits, ye devourers of widow's, and eaters up of orphans, you vowers of poverty to nestle and dwell in palaces,
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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,
how long will you seek the Kingdom of God in meat and drink? How long will you continue to seek paradise in the broken and stinking cisterns of your own Imaginations and traditions? How long will you be ignorant, that it is the blood of Iesus Christ which hath saved the true Martyrs themselves,
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,
and not their own blood? Now is this I pray you to Set a cheap price upon paradise, to call and settle the Consciences of men upon him who hath redeemed them with so great a price,
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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.
as Saint Peter Says, 1. Pet. 1.18. and not on charmed water, or the Pardons of his false Successors? Do we sever and disjoin true amendment of life from remission and forgiveness of sin? Cry we not out daily against all manner excess, riot and dissolution? Do we not commend and recommend unto all men, all inward integrity and uprightness? All sobriety? All kind of mutual edification? But it would be too long to make a particular reply unto every point.
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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.
9 The spouse adds that which is properly belonging unto this matter, saying, that when she found not her Bridegroom in this Bed where she sought him, she rose to seek him whom she so heartily loves, where ever he were.
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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.
What is then to rise out of her Bed? It is to quit and forsake all things without exception, together with which we cannot enjoy Iesus christ, that is to say, to renounce a men self, which is the A.B.C of Christians, Matthew 16.24.
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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.
then having two eyes & two arms to be cast into hell fire, Mathew 5.29.30. it is to leave all things to follow After this Bridegroom, according unto the Exampl of his true Disciples, Mathew 19.27. it is to follow the Exampl of that thrice happy merchant, who sold all that he had to buy the pearl be found, Mathew 13.46.
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.
though they were even then, to say the truth, in Some point lunatic and fantastical) but to follow Iesus christ, that is to say to stick unto this Bridegroom, in exercising every man his lawful calling in all honesty and holiness.
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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,
To rise then out of Bed, is not simply to change our place, but it is as I have said to quit and forsake all things, which may let and hinder us from that which concerns the peace of our Consciences,
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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 to find it out if we be strayed from it, and that not only to follow in general the vocation Common unto all Christians most excellently described among other places, Philip 2.1. but to the end that every one in special follow his vocation as we have an express Commandment to that purpose, 1. Cor. 7.20.
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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,
and according unto the Exampl of David who having this in particular charge to find and assign the place for the building of the Temple, God Punish me so and so, Says he, if ever I enter under the roof of my house,
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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.
And let those who have found him take heed how they Set their minds upon temporal blessings, though godliness have the promise of them also, 1. Timothy 4.6.
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.
but take heed betimes unto themselves, that this Bridegroom in whom Consisteth the true peace, Matthew 12.29. never leave them, but that they continue still members of that true Church, of which it is said, 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.
To the attaining whereof, confessing before the Lord our too continual negligence, unthankfulness, and rebellion, we will crave pardon and mercy At his hands as follows, Almighty God, etc.
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6 The holy scripture ought to serue for text and interpretation. 7 The spirit of truth was neuer tyed, without any exception, vnto the Leuiticall ministerie.
6 The holy scripture ought to serve for text and Interpretation. 7 The Spirit of truth was never tied, without any exception, unto the Levitical Ministry.
10 The holy scriptures are in all times irreproueable Iudges of the true Christian doctrine, as it appeareth by the testimony of Iesus Christ himselfe and his Apostles.
10 The holy Scriptures Are in all times irreprovable Judges of the true Christian Doctrine, as it appears by the testimony of Iesus christ himself and his Apostles.
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,
UPON Thursday last we learned how the spouse awaked by the Spirit of god, who formed in her an holy desire of seeking him again, seeing him not in the Bed where she slept, was not Therefore clean out of heart,
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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 indeed as we said the last day, this is the means by which the Lord not suffering himself to be always found At the First, sharpeneth the faith and hope,
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According therefore vnto these examples if in diuerse difficulties and distresses touching our conscience, either in perils or aduersities, it seemeth, that the Lorde,
According Therefore unto these Examples if in diverse difficulties and Distresses touching our conscience, either in perils or adversities, it seems, that the Lord,
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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 I may so say, flies from us, let us run courageously After him, until he suffer himself to be taken of us But who shall continue unto us this vigor and courage? He who for the love which he bears us First, formeth in us the love whereby we love him reciprocally,
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.
nor so so, as they who Are neither hight nor cold, nor seething, but lukewarm: and Therefore Are by and by vomited up. Apocalypse 3.16. whereas they who Are violent and importune, catch the Kingdom of heaven away by an holy importunity, Matthew 11.12. Luke. 18.2.
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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,
2 But we must especially Consider that which the spouse Says in this place, namely, that she diligently sought After her Bridegroom, 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.
and went round about the city and found him not. For contrariwise in the parable of the banquet, Luk. 14.21. the Servants Are commanded upon the refusal which the greater sort and the rich made, to go unto the open places & streets of the city, to bring together those which were poor & impotent, lame and blind.
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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:
in whose places God does often choose the poor and contemptible of the world, as it is said in the Canticle of the blessed Virgae, Luk. 1.52.53. We read also, Pro 1.20. that Wisdom makes 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.
but it is not said that she was hearkened unto or received there: yea contrariwise, Wisdom lamenteth and bewaileth the disorders which doe there Reign.
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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.
These two places may serve us for the Interpretation of this, in which we understand by the open places and the circuit of the city, that which is commonly received & bears 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,
And to say all in one word, it is that mask which is called At this day by the name of the Catholic Church, not that Catholic Church which we mention in our Creed,
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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,
for that her Bridegroom is departed from her, while she was asleep in her Bed? It is this, which I say & repeat again, that she Thought, that he whom she sought,
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,
and presupposing (as they would gladly make us to believe At this day of Saint Peter's steeple At Room) that Religion was nailed as it were with a tennepenie nail,
& 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.
& of a long time received of great & small, whereas she should have sought After that which was proposed and commanded for a Rule unto the people, that is to say, in the law and in the testimony, as it is said, Isaiah 8.20.
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For seeing that the true Church iudgeth not the the controuersies of religion, but so farre as to referre her selfe wholy vnto that which the Bridegroome hath thereof determined, by the mouth of his Prophets & Apostles, it followeth that it is neither vnto that which is commonly receiued and maintained,
For seeing that the true Church Judgeth not the the controversies of Religion, but so Far as to refer her self wholly unto that which the Bridegroom hath thereof determined, by the Mouth of his prophets & Apostles, it follows that it is neither unto that which is commonly received and maintained,
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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,
nor unto the greater number that we Are to refer our selves to be resolved, seeing that even in the affairs of this world there be more Fools then Wise men,
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& 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,
& out of which there is no salvation? It is the assembly of all the true elect and faithful, gathered out of all people and Nations in unity of the Prophetical and Apostolical Doctrine considered in her generality, in which assembly truly the Light of the truth can never be put out,
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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,
or whither they invent a Doctrine altogether new according unto their own pleasure, for which cause such a Church is called heretical, that is to say, grounded upon a Doctrine which a man hath chosen and taken unto himself,
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and which agreeth neither with that which is Catholicke, nor with it selfe, but is often times diuided into so many peeces as there are braines giuen vnto their owne priuate and particular sense, hauing all of them this in common, that they goe astray and wander from the Propheticall and Apostolicall truth.
and which agreeth neither with that which is Catholic, nor with it self, but is often times divided into so many Pieces as there Are brains given unto their own private and particular sense, having all of them this in Common, that they go astray and wander from the Prophetical and Apostolical truth.
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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,
the painted & disguised strumpet, counterfeiting the chaste spouse of Iesus christ so well, and displaying the beams of her outward beauty so magnificently for the most part, that all both great and small take her to be the true,
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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.
but without standing either on few or more, we must keep us unto this infallible point, that the true Church and worthy of the name of Catholic and universal is that, which makes a true profession of the Doctrine preached & entirely registered by the Apostles to be the only Rule of truth unto the Whole company of the elect.
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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:
5 These two names Therefore of Apostolical Doctrine and Catholic Church, Are both of them so inseparable & agree in such sort, that the true Church is by this true and essential mark distinguished from the false:
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& againe the true church beareth certaine marckes of the seede whence shee was conceiued, 1. Pet. 1.25. 6 And to the end that they reply not hereupon that the one and the other assembly may alleage the same text of the bible:
& again the true Church bears certain marks of the seed whence she was conceived, 1. Pet. 1.25. 6 And to the end that they reply not hereupon that the one and the other assembly may allege the same text of the Bible:
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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,
secondly, that the Scripture ought aswell to be the commentary as the Text, and that all Interpretation of Scripture being referred unto the Articles of faith,
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.
Thus you see what we Are to think of the communality of the greater number, which cried in Christ time, away with him, away with him, crucify him, which is opposed unto that which Iesus christ calls little flock, Luk, 12.32.
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:
7 She Says then in sum that going so through the city she was found by the watch, & she asked them, if they could tell her any tidings of this Bridegroom, and Says not what answer she had of them:
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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.
but it appears sufficiently by that which Followeth, either that they answered her nothing, or that without staying their answer she went her Way farther.
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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.
Now who Are they, I pray you, of the watch, but those who have the charge of watching over the city of God? And is it not expressly said, that the lips of the Priest, Are the keepers of Wisdom, Because he is the Messenger of god, Malachi 2.7.
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,
Notwithstanding we see Here that the spouse found her Bridegroom 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 self,
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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:
and considering of it as they discharge it, on whom it is imposed. Moreover albeit the Lord hath established an order wherein he Declareth his blessing:
or vnto them who haue the place thereof, because that as the Lord in his mercie giueth true pastours and teachers, for the gathering together of the saintes,
or unto them who have the place thereof, Because that as the Lord in his mercy gives true Pastors and Teachers, for the gathering together of the Saints,
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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.
and for the work of the Ministry, to the building of the body of Iesus christ, Ephesians 3.12. so does he also in his anger give false Pastors with strong delusion and the efficacy of the Spirit of error, 2. Thess 2.11. punishing by that means the contempt of his holy word.
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 in that which concerns the society of men in this world, God gives good Princes and Governors, 1. Timothy 2.2. and Psalm 72. and on the other side he Punisheth and Chastiseth the people, taking his Spirit from their Princes and Governors, Psalm 76.13. this holy Ministry notwithstanding (considered in it self) remaining in that estate and Form in the which God established it;
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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.
as also the estate of Kings and of other Magistrates, although the Tyrants abuse it, Isaiah. 3.4. and 56.10. Hosea 13.12. Jeremiah 23.11.14.15. Briefly the Whole Scripture is full of such testimonies of Kings and Reproaches of prophets and Priests.
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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.
And if we come to the proof hereof by experience, who were the greatest Adversaries of the true prophets, Jeremiah 26.7. who conspired against God, Profaned the Law, covered and maintained the Sins and iniquities of Princes? Ezechiel Says they were the prophets & Priests, Ezekiel 22.25.26.28.
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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.
Now let us take an account of the Priests which built, and how many pullers down and destroyers shall we find for one builder? In a word, by whom was the corner stone rejected? By them which Are called Builders, not that they were such but they should have been, Psalm 118.22. Matthew 21.42. Who interdicted the Apostles the preaching of the gospel, opposing themselves directly against God? Act. 4.5. and 5.21. In sum the spouse speaks Here of wicked husbandmen of the vineyard, who After they had killed the Servants of the Lord, in the end slew the heir also.
beeing a thing most certaine and assured, that if the poore Church of God, hauing, amiddest these straites of hers, 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,
being a thing most certain and assured, that if the poor Church of God, having, amidst these straits of hers, lost the sighed of her Bridegroom when she looked so ill unto him, had referred her self to this goodly watch to have her resolution of them, she had but lost her pains, this watch being Set rather to turn aside & to skare these poor affrighted sheep,
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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.
God Therefore himself was aiding unto his spouse in this, that she passed farther, without staying for an answer from them, according unto that which the Lord in his time speaking of such Says, Let them alone, for they Are blind leaders of the blind.
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.
for behold the point wherein Satan At this day employeth his Whole forces, namely to persuade men that neither can it nor may it ever happen, that they whom they call the Church representative (the titles whereof they afterwards either shorten or lengthen as please them, calling it sometime the Roman Church, sometime the Roman Catholic Church, & sometime the Catholic Apostolical Roman Church, that this company I say, either hath or can ever be so forsaken of God, that it may for the most part be either it self apparently deceived, or deceive Others.
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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,
And Therefore they must needs confess, that if their representative Church have no more force then he whom they of a notable abuse take for their Foundation, it may At least for one time be so shaken,
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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,
But to let this pass, what manner of conclusion, I pray you, is this? The Lord by a singular grace of his, raised up and comforted his disciple in such sort that he acknowledged his fault without drowning himself any farther therein,
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,
or unto the See afterwards erected there? Save that I confess (and I say it After one of their principal Poets whose Verses themselves yet print and sing every day) that many ages ago this Papal See having put out and defaced the ancient Apostolic Church of Rome, is become The temple of heresy in Doctrine,
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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 have made a throne thereof and exalted it as much as lay in them, above that of God himself (in that they attribute unto themselves the power to dispense with the Law of God,
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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:
and the Authority not to be judged of any man living, yea to have power to command the Angels) that they, I say, Are not fallen from the faith which they never had nor never cared After or took Thought for:
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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.
and found true by the experience of our time? Matt. 7.15. Luk. 21.8. John 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. John 2.18.
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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 whole Church at the beginning, to remain and continue vnto the end and consummation thereof.
Now if these so express predictions and prophecies suffice not, and that the Whole ecclesiastical story cannot serve for sufficient proof, At least let a man now open his eyes and see the effects thereof more apparent and great then great and mighty Mountains, I mean the effects thereof in all the ground Articles of Christian Catholic Doctrine, that is to say, the Doctrine which God hath Delivered unto his Whole Church At the beginning, to remain and continue unto the end and consummation thereof.
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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.
For At the least it appears by that we have above said, and follows upon necessary consequence, that seeing they who ought to be the eyes of the flock Are Subject not only to be blind, but leaders also of the blind to fallen both together into the ditch, Matt. 15.14.
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,
it is an over manifest falsehood to conclude, that without all manner of reply and gainsaying, we must in matter of conscience & Religion, hold our selves unto that which they, who call themselves the succeeding Church of the Apostles,
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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.
10 Nay albeit we granted them that their original & beginning were as Apostolical, as it is Apostatical, Iesus christ who is the truth it self might well have made After Saint John Baptist this conclusion for himself absolutely, John 3.33. and yet he notwithstanding suffered & commanded also that his Doctrine should be examined by the Scriptures, John 5.39. The Apostles also though their Doctrine were vngainsayable (considering the measure of the Spirit which they had) yet they Come under this examen, Act. 17.11. and practised it themselves, Act. 15. and recommended the same expressly unto Others.
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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.
unto which they have been and yet Are every day called but in vain, except they will be both Judges & parties, but it is thou o Eternal God who shalt judge of all this matter in convenient time.
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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.
and if other keep them not to their sentence and resolution? Truly I confess that all things ought to be orderly done in the house of God, Cor. 14.4. but what is this order? Even that which the Lord of the house hath established by his Apostles.
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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,
Let us then First of all keep and observe this, and hold all that for disorder which shalbe farther added, diminished or changed: (I mean in the substance of Doctrine) so that whosoever Opposeth himself against this disorder, whensoever it slideth into the Church, may not be justly held for author of confusion,
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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.
but ought rather to be praised & hearkened unto, as the setter up again & reestablisher of that order, which the son of God established in his house.
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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.
as the Apostle warneth us, 1. Tim. 5.24. in whom the Church finds afterwards that she hath been deceived, as all the ancient Heretics and the greatest part of them of our time may sufficiently witness.
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,
but do not that which they do, that is to say, so Far as, according unto the order of God established by the Ministry of Moses, they preach the truth in the Synagogues, their hypocrisy and wicked life otherwise, may not hinder you from receiving and practising that which they teach,
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And indeed himself openly condemned their false interpretations of the Law: Matth. 5.6. and Mark. 7.8. and cared as little for their excommunications, Ioh. 12.42.44. What are we to doe then in such a case? Wee must, saith the beloued disciple, proue the spirits whether they be of God, 1 Ioh. 4.1. and Saint Paul, we must trie all thinges and keepe that which is good, 1. Thess. 5.21.
And indeed himself openly condemned their false interpretations of the Law: Matthew 5.6. and Mark. 7.8. and cared as little for their excommunications, John 12.42.44. What Are we to do then in such a case? we must, Says the Beloved disciple, prove the spirits whither they be of God, 1 John 4.1. and Saint Paul, we must try all things and keep that which is good, 1. Thess 5.21.
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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,
but (which is Worse) though all things be turned vp-side-down, notwithstanding with a desperate impudency they attribute all this while unto themselves the precious name of the catholic Church? Among whom the vocations ordained by the son 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,
for the service of his house, Are all of them mowled upon the Image of the beast, the ancient Roman Empire? Where to be called, is nothing Else but to have posted best and to be First in dated? Where there remain nothing save the simple & bore names of charges and vocations of the holy & sacred Ministry? 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 prayer is not only turned into an harbour of them who make merchandise of Souls,
but is changed into a shop of al falshood and Idolatrie, yea of more abominable Idolatry then all the Idols of the Paynims and heathen? Where Iesus Christ is changed into a dead and senselesse thing, which hath neither head nor feete,
but is changed into a shop of all falsehood and Idolatry, yea of more abominable Idolatry then all the Idols of the Pagans and heathen? Where Iesus christ is changed into a dead and senseless thing, which hath neither head nor feet,
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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,
and which Perishes of himself if he be not the sooner devoured? In such a case, should the poor famished sheep, I pray you, go unto the wolves and say, Cut our throats and devour us? Should the Consciences of men go unto them to be resolved, who maintain themselves by devouring of them quick and dead? Should they to purge & cleanse themselves, shove themselves farther and farther into such dirty miry places? Should men expect and wait until the hogs resolve themselves to live neetely and cleanly,
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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.
There continued notwithstanding an assembly of prophets which communicated not At all with the Baalims, nor with such as assembled themselves there, 2. Christ 11.14. & 2. King. 4.38.42.
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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,
Secondly it was to driven out of the Temple with the whip the buyers and sellers whom he found in the Temple, crying out full loud and full shrill against the leaven of the Pharisees, Sadducees, Herodians and Others,
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But if the Temple had beene brought to that passe, as it was at that time when the aultar was made in al pointes like vnto that which Achas the king sent from Damascus, 2. King. 16.11. and 2. Chronic. 28.23.
But if the Temple had been brought to that pass, as it was At that time when the altar was made in all points like unto that which Achas the King sent from Damascus, 2. King. 16.11. and 2. Chronic. 28.23.
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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,
who will persuade us he would have entered in thither to communicate there with them? And when he was demanded by what Authority he did these things, did he allege unto them Caiaphas or the great counsel of Ierusalem? Nothing less,
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.
for this had been nothing Else but to make satan judge of the truth. But he Says, Search the Scriptures, John 5.39. credit the testimony of John, or show wherein it is false, Mathew 21.25.
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,
for the performance whereof the Lord having aided with his grace many Princes and potentates, to follow the Exampl of that good and holy King Hezekiah, the Lord having likewise raised up in our time Eliasses and Eliseusses, what should they Else do but separate themselves from such pollutions,
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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.
or have they not rather been as the sun rising, After day break? If the Baptism of John which was nothing Else but the days morning, was sufficient to Direct them whom christ sent back thither, Mathew 21.25. and Act. 19.30.
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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.
And this we Are taught in the history of Elias, who was nourished all the time of the First year of droughts by a Raven, 1. King. 17.4. and afterwards by a poor Sidonian widow. 1. King. 17.8. and who afterwards by the strength of one meal walked fortie days and fortie nights, 1. King. 19.8.
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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.
though they be sometime so scattered Here and there, that they cannot know one Another, 1. King. 18.13. and 19.10.18. that is to say, he Nourishes his Church in that little harbour of his until the time of his Indignation be overpassed, Isaiah. 26.20.
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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,
Which thing our time might have taught us and does yet teach us every day, to the end we acknowledge the great & wondered Miracles of God which have happened since within these 60. Years only,
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4 When I had past a little from them, then I found him whom my soul loueth, I tooke hold of him and left him not, till I had brought him into my mothers house, into the chamber of her that conceiued me.
4 When I had passed a little from them, then I found him whom my soul loves, I took hold of him and left him not, till I had brought him into my mother's house, into the chamber of her that conceived me.
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:
There remains notwithstanding one difficulty more, in that we said that by this watch were meant the false Pastors of the city of God which is the house of this spouse, namely, 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,
whereunto it seems that this which is Here said is directly contrary, to wit, that this watch was not asleep in their private houses (for had it been so, the spouse had not met with them,
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as neither would shee haue made this demaund vnto those which had been asleepe) but that she found it where it should be to gard & defend the Citty round about:
as neither would she have made this demand unto those which had been asleep) but that she found it where it should be to guard & defend the city round about:
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:
for Some of them Are more shameful and detestable in their Whole life, and making their vices the only trade of their life they show themselves publicly and openly for such as they be:
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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,
Others there be (to wit such Are of the Richest and Wealthiest sort) who Are Church-robbers, haukers and Hunters, drunkards, fornicators, Adulterers, having no other god but their belly, briefly such as Bernard Describeth the court of Pope Eugenius which is since nothing mended,
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.
Others (of which sort Are these masse-mungers, Confessors, grand amners,) make open profession of being bawds, Stewards of the house, Clerks of the kitchen, yeomen of the horse, to have a soup At their masters broth & brews.
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,
and make sale of their merchandise for the quick and the dead which they have taken to farm, to sell again (as well as they may to be savers themselves,
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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.
And thus you see how the lords sheepefolde is guided by them who call themselves the chief pillars of the Catholic Church, and maintainers of divine service.
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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.
For which things I report me to that which heaven and the very conscience of every one which hath any At all can witness, to judge whither I slander them in speaking thus of them or not.
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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,
Others Are After Another sort disguised, all of them having this one thing in Common, that they Are nothing less them that they appear without for to be, I mean, true Pastors,
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.
Others Are poor superstitious ones, abused & abusing Others, thinking to appease the fire of the wrath of god by their Inventions & devotions, sparing neither body nor soul which they torment not, of whom the Apostle speaks, 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:
And this is properly of those two last sorts of gardens that the spouse Here speaks, whom a man shall find to busy from matins to vespers a mumbling their crucifix, beside their ordinary devotions:
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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,
Which is in sum thus much, that being passed a little this watch she found her Beloved whom she never left until she had brought him home to her mother's house,
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:
whereupon we Are to reiterate that which we have above already noted, namely that when the Lord makes us to seek him by recoiling as it were and drawing back from us, he does it not Therefore that he would frustrate that desire which he First formed in the hearts of such as Are his:
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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:
3 What excuse then shall our temporizers At this day have, who albeit they be in their Consciences convicted, expect notwithstanding Some of them the resolution and determination of a general council to be resolved:
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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.
Others Some assurance of peace, before they will show themselves and return unto the flock? But if the door be shut in the mean time, who will open it? Mathew 25.10. Isaiah 22.2.
& 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.
& who gives eyes unto them which have none, Psa. 140.8. know that thou art blind, & thou hast already received a good beginning of Light, John 9.39. Others say they cannot tell what to do, there Are so many contrary opinions among the Doctors and Teachers themselves.
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The like mought they haue said who followed Iesus Christ when the people were diuided into Pharisees, Sadduces, Essenians, Nazarites, Herodians, Samaritanes.
The like might they have said who followed Iesus christ when the people were divided into Pharisees, Sadducees, Essenians, nazarites, Herodians, Samaritans.
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,
For if I should say that a great number of lies & forgeries may be found in the writings of our Adversaries, alleging most falsely for Scripture that which is no more found in any book of the bible,
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,
Secondly we must note that they Are no less false-saiers then the rest, who for proof of their Doctrine, allege any other testimonies, over and beside the above nam Scriptures and writings of the prophets and Apostles,
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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.
unto whom we Are no less forbidden to add, then to change and diminish, seeing they contain the Whole Counsel of God touching our salvation John 15.15. and Act. 20.27.
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.
let us answer this lie First with that which is said, 2. Tim. 2.17. where Saint Paul requires nothing, beside the scripture, to make the man of God perfect & complete.
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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,
Thirdly, always and as often as there Are diverse interpretations found of one and the same place, let us know that this comes to pass, partly Because every one hath not one and the same measure of understanding,
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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,
and partly Because the scripture is so plentiful in all truth, that of one and from one only place, a man may draw diverse expositions, which may be all of them notwithstanding conformable unto the truth of edification,
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& 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,
& as the ancient Counsels have done (having by this only most true and most assured means convinced all sorts of false allegations of Heretics) & if withal we refer the Whole unto the correspondency of the Articles of our faith, which we call our Creed, the summary abridgement of every fundamental point of Christian Doctrine & Religion, there is no man can be deceived, no not the simplest Idiots of all,
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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.
I mean if so be they bring with them a docible and teachable mind, and a desire to be taught in all humility, according unto that which is said of the written word of God, Ps. 119.8. & Isaiah 55.1.
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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,
4 But what is it to find him if a man seize not on him? And what is it to seize on him if a man hold him not fast to enjoy him? Verily no more to purpose,
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:
and those also who not only enter not them selves into it but hinder also Others from entering in and that by all manner not only craftiness but violence also:
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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,
nor vouchsafe to eat, nay not so much as to open their mouths to chew the morsels already Cut & provided for them? How many contemners & mockers Are there? How many that swallow the meat down but Are fed never a whit with it,
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& 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,
& Therefore grow nothing At all in this inward man, showing by the course of their Whole life, that they as yet have not any sense or feeling of the Spirit of him, in whom all true Christians do live,
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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.
We see it with our eyes, & who Takes it to heart? Who Thinketh on that which the Apostle foretelleth of the fullness of us the Gentiles? Ro. 11.15. in such sort that it will happen unto us as in the days of Noah, Mathew 24.37. Let us look unto our selves my brothers, that we be not found asleep, Lu. 12.37. muchless cast out of the banquet into outward darkness, Matthew 21.22.
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.
yea, Because he made himself to be found, and for that the true love of the Bridegroom served for a guide to Direct this spouse, whom himself loved First.
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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:
But this faith must be firm & steadfast to hold him without letting of him go, otherwise this is not that true faith which is the gift of god, properly belonging unto the elect & irrevocable, Rom. 12.29. but an opinion which Vanishes away, with the First wind that blows:
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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,
7 And how is this faith and by it Iesus christ continued & maintained in us? The spouse Declareth us in one word when she Says, that she brought this Bridegroom into the house,
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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, Ephes. 1.23. and in this sense she hath no Mother, but one heauenly father alone.
so that sometime 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, Ephesians 1.23. and in this sense she hath no Mother, but one heavenly father alone.
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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 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 heavenly Father alone, together with a brother & Bridegroom:
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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:
sometime also she is considered with distinction & diversity of time, for which respect S. Paul Says, he hath begotten the Church of the Galatians, & calls himself the father of the Corinthians in regard of his Ministry, 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 all the Churches:
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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,
According unto this sense also is it, that this spouse which is but one & perpetual in her generality, is (according as the one engendereth the other unto the Lord) distinguished into an ancient Church under the law,
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& 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,
& according unto this manner of speaking, the Church of our time hath for her Mother the Church which we call Primitive. What is it then which this spouse, considered as it were in the time of David, meant to say and to teach us in this place? Namely this, that After those Troubles & disorders which happened so many times in the time of the Judges & of Saul, she hath as it were found her bridegroom & is most happily retired with him unto her mother's house, that is to say, hath now the full knowledge and enjoying of her Bridegroom, by conforming herself unto the true ancient Church of the Patriarchs, ruled & ordered afterwards by the Law,
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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.
For it is in the Church of God that this Bridegroom does Reign & that we enjoy his graces and blessings, the greatest part of the world remaining under the tyranny of him who is called the Prince of darkness & cursedness.
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, 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 contrariwise we avow & protest that the Apostolic Church is our mother, in the which the holy ghost hath in his time begotten us & nursed us, as he yet Nourishes us The controversy then between them and us lies not in this point, whither there be any salvation without the Church, and whither the Church be our mother in whose chamber we must live and abide as her true children:
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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,
But this is the Whole controversy, namely, whither they be the true Church, or rather the clean contrary a false strumpet, which hath driven the true mother out of doors 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.
and bereaved her of her children, which she demandeth of her again, and which this true Spouses Bridegroom makes her to restore and deliver every day.
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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,
For First if this Bridegroom 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 be said that she brought him in into this house,
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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.
if he were there already and that she found him there? The answer is, that it is true indeed, that this Bridegroom dwells, that is to say, Declareth his virtue and healthful power in this house.
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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.
But it follows not thereupon that he Goes not forth, as I may say, until he find his children even in the bosom of this backsliding whore (as in our time he hath fetched them and yet Fetches them every day, out of these sinks of monasteries) to bring them into his house.
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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.
So he went out of Ierusalem, and sent into the East and West to call us, to make us to draw near unto him, us, I say, which were poor Gentiles and nothing less then his people, to bring us into his admirable Light, Ephesians 12.12.
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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,
10 The other difficulty arises upon this manner of speech that the spouse caused her Bridegroom to enter into her mother's house, seeing on the contrary side, it is the Bridegroom, who seeks After us and finds us,
& 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.
& finding us when we Are fled from him, and bringing us 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 we Are not all this while like blocks and tronckes, which a man finds & Carrieth whither he will, without any feeling or motion in themselves.
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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.
he brings us into the house of our mother, bestowing on us the grace of desiring to join our selves unto the company of the true Church never 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:
These two things then agree very well together, provided, that we add this, that as God Produceth in us natural effects by natural Causes which he hath created in us:
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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, if the question be of these graces which Are merely supernatural (seeing Flesh and blood reveal not these things unto us, Matthew 16.17. nay our natural Wisdom is enmitte unto God, Rom. 8) we must voutch and confess that the purity of understanding and uprightness of will Are the mere free Gifts and graces of him who Enlighteneth the eyes of our understanding, Ephesus. 1.8. and Createth in us both to will and to do, Philip. 2.13.
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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.
so is it as true, the question being of the Light of the soul, be it in the understanding or uprightness of will, that we Are truly the workmanship of God by his mere and only grace, Ephesians 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,
11 There remains yet one point more to be handled touching this place, namely, Concerning that which is Here said, both of the house, as also of the chamber of this mother, a thing which ought to be well and thoroughly weighed of them who despise the holy public assembly established from all time by the Lord in his Church,
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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.
I speak Here of the contemners of congregations and assemblies, as we have among us Sunday and Thursday Christians, nay Some from Communion to Communion: & Others which make no reckoning At all of them, wicked wretches and utterly inexcusable before God and before men.
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others who neuer come forth, & being reprehēded & accused for not giuing testimonie of their Christianity, insteed of confessing their weaknes and infirmity,
Others who never come forth, & being reprehended & accused for not giving testimony of their Christianity, instead of confessing their weakness and infirmity,
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& 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.
& other Martyrs of the lord for madmen & senseless? But behold how wily satan is to divide this body in Pieces, which can never be joined enough together & united.
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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.
which we need not to marvel At, seeing that even those who Are most diligent to frequent the assemblies & congregations, where they Are reproved, admonished, comforted, taught, stirred up & heated every day, leave not for all that to be cold, lazy, & negligent in their duty.
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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.
Let us Therefore note Here, my brethren, in God's name, that the spouse protesteth she Come with her Bridegroom not only 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.
What shall we say then of those who will not Set foot into this house, and think to keep themselves without with Iesus christ? But yet it is not enough to be in the house, but we must enter into the privy Chamber & wardrobe of this spouse.
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& 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:
& which have within these few Years born and beaten down so many goodly Churches, the mother and her children being so cruelly driven forth, hath vouchsafed us so great and singular a benefit, to preserve unto us this little cabin, assaulted with so many wild & cruel beasts, shall we always contemn so great a grace and blessing and so long a patience of his? God forbid my brethren:
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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.
unto that everlasting palace where we shall Reign eternally with him: wherein having hitherunto so notably failed, let us crave his grace and mercy as follows. Almighty God, etc.
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9 The spouse insteed of resting on the praises which are attributed vnto her, how tru soeuer they be, imploieth her self the rather to praise the Bridegrome & to make him knowen vnto euerie one.
9 The spouse instead of resting on the praises which Are attributed unto her, how true soever they be, employeth her self the rather to praise the Bridegroom & to make him known unto every one.
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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;
THE spouse travelling painfully to find her Bridegroom, and having At the length found him, seized on him and brought him home to her Mother, Rejoiceth now and is exceeding merry and glad of this happy estate and condition of hers, charging those about her not to waken her Bridegroom: not that he Sleepeth;
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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:
for whom they need seek no farther then in the midst of Ierusalem, that is to say, of them themselves who will brag & vaunt, that they Are the principal members of the Church, she charges them Here under the name of daughters of Ierusalem, & that with menaces & Treats, that they presume not to trouble this rest of her Bridegroom with her:
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 :
But touching this rest & this manner of charge, we have spoken above At large Chap. 2. vers. 7. where the Bridegroom gives the like charge that they trouble not the repose & rest of his spouse:
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& therefore wee will refer our selues vnto that which hath bin said thereof: but there is notwithstanding a particular consideration offered in this place.
& Therefore we will refer our selves unto that which hath been said thereof: but there is notwithstanding a particular consideration offered in this place.
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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.
For it seems the spouse speaks very boldly, such a charge beseeming rather the Bridegroom, who hath all Authority, them the spouse, who ought to refer her Whole guarding and safe keeping unto the Bridegroom.
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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,
but to show that this spouse threatens the perturbers of this peace which the Bridegroom gives her, seeing she hath in her hand his Authority & power,
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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,
Now the temporal Gifts & blessings, which god bestoweth upon his Church, Are a small thing in comparison of the spiritual treasure which is proper unto her,
although whosoeuer offendeth the children of God euen in these, they shall haue the worst, the Lorde himselfe hauing giuen this charge, Touch not mine annointed, Psalm. 105.15.
although whosoever offends the children of God even in these, they shall have the worst, the Lord himself having given this charge, Touch not mine anointed, Psalm. 105.15.
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,
So sped the Kings of Persiam who hindered the building of the Temple. Contrariwise God blessed in carnal and woorldly things Alexander the great, who bore himself otherwise,
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,
His Successors the Kings both of Syria and of Egypt, may serve us for Exampl herein both on the one side and on the other, according as they favoured with all peace and tranquillity this mutual repose of this Bridegroom and spouse,
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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.
Those two Roman Captains, Crassus and Pompey, who were the First which spoiled the Temple of God (although it were then most villanously polluted by the gardens and keepers of it themselves) perished so exemplarily and wretchedly, that he is blind who perceives it not.
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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.
And the Roman empire, when God had served himself with it to revenge the unthankfulness of his people, making war against this spouse, never ceased since to be the executioner and hangman of itself, until it fell in Pieces.
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.
2 The beast mowled and fashioned upon this Empire, against which monster we Are still in combat At this day, will say as much against us, putting her self in the place of this spouse.
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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:
The other, that by the just permission of God the Prince of this world must keep Some promise with his Servants, whom he Telleth every day showing them the kingdoms of this world, All these will I give you if you will fall down and worship me:
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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.
Such is then this gallant and holy confidence of the spouse to brave her enemies, in whose person the Apostle speaking, we see how he dealt with Elymas, Act. 13.10. how he defieth all creatures, high, middle, low, Rom. 8.37. how he bears down every high thing which Presumeth to make head against God, 2. Corinth. 10.5.
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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.
Whatsoever you bind on earth shall be bound in heaven? Matthew 6.19. Understand it not of one alone, no not of Saint Peter himself, but of the Church, Matthew 18.17. and 1. Corinth. 5.4. and of the true Church, not exceeding the Limits of her commission, and established by him who is her garder and defender.
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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.
3 It follows in our text, What is she that mounts up out of the desert like palms of smoke? Whereupon a man may First of all demand, what personage is brought in in this place.
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It is therefore the Bridegroome which speaketh, discoursing and talking with his spouse in her Mothers Chamber, and magnifieng with her the graces and blessings which himselfe had bestowed on her.
It is Therefore the Bridegroom which speaks, discoursing and talking with his spouse in her Mother's Chamber, and magnifying with her the graces and blessings which himself had bestowed on her.
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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,
a pillar, Saiah, of a vapour or fume mounting countermount from the Mountains of the desert or Wilderness, which vapour he also Says to proceed from hence, that the spouse is so perfumed with all sorts of excellent odours, that the fume thereof mounts,
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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,
Such them is this comparison, which seems to have been borrowed from this, that a multitude marching together and coming from any place resembles as it were a cloud,
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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,
4 And if hereupon any man demand Wherefore there is Here mention made of the desert, I answer that it is in respect of the First beginning of this people, which before their journeying into the desert, was but one family,
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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.
in consideration whereof Iosua warneth the people to Remember that Abraham himself & There were taken & drawn out of the desert of Idolatry, Joshua 24.2. which the head of every family in Israel was in express terms as it were to acknowledge and confess in doing fealty & homage by his Firstfruits, Deu. 26.5. This is it whereunto also the lord had regard, when he Says, that instead of hearts of stone (which is the desert in which he finds us) he will give us an heart of Flesh, Ezekiel 36.26. that is to say, of a soft & tender matter, Easily to receive that which his Spirit Writeth therein, according unto the tenor of the new Covenant, Jeremiah 31.33. Isaiah. 54.13. 5 The most part of us who Are in this place may and ought to give true testimony hereof, having been by an infinite mercy of God drawn forth of this horrible desert & dungeon of Idolatry and Superstition wherein our Father's & we were for so long a time plunged.
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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 alas how many Are there who Are not ascended out of the desert, but Are entered out of one desert into an other? Not, god be thanked, that this place where it hath pleased God to gather us together, is a desert and Wilderness in respect of the graces and blessings which god hath Here planted & sowed, having rid it of most pestilent Bushes & woods by most painful and diligent husbandmen:
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& 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.
& which we carry within our selves, where ever we be or go, receiving there, & there entertaining that wicked Spirit, of who it is said, Mathew 12.43. that he seeks After dry places & deserts.
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& 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 a wretched conscience which utterly frighted & amazed them with Fear, into that horrible gulf of a rotten and senseless conscience:
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& 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:
& out of the desert of riotous dissolution into the pit of miserable covetousness: in a word, who out of sottishness have cast themselves headlong into wickedness:
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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.
6 And Therefore neither these goodly father Eremites, nor these cloistered Monks, nor these rabbles of Religions which pester & fill every City, may help themselves with this place.
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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,
and of Prayers, and of serving the Churches whereunto they should be called. And yet we must confess that many even among these, keeping no mean or measure,
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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,
But wherein do these sinks of Sodom and of Gomorrha resemble this desert? These plaunches and sties of Superstition and impiety? These harbours and lurking-holes of all cursed idleness, the stinking vapours whereof infect both the heaven and the earth? But what mean we to speak Here of the deserts of these holy Father's? Let a man but look upon their steeples, their towers, their Cloisters, their oratories and dormitories, their garden-plots and orchards,
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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?
as Christians, to Appropriate the title thereof unto themselves, and what royal palace shall a man find comparable unto their deserts? What man is there who by his honest pain and travel for the benefit of this Church and Common weal, in what vocation of his soever, hath got in all his life the Hundredth part of that which these honest vowers of poverty have raked and yet rake together every day, by doing all things as they say Gratis, and for God's sake?
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& come we vnto this spouse which mounteth vp out of the 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,
& come we unto this spouse which mounts up out of the desert like unto a palm or Date tree, in such sort, that she makes herself to be seen & appears above all the trees of the desert. Such a one was John Baptist, drawing all the inhabitants of the cities,
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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.
then when she is in most weak and feeble estate, 2. Cor. 12.9. yea so Far as that she becomes able to say, I can do all things in him which fortifieth me, Philip 4.13.
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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.
For whither does not this true spouse raise herself by the virtue and strength of her Bridegroom? Her Conversation is in heaven, Philip 3.6. she is already seated in heavenly places, Ephesians 2.6. she is already transported into the Kingdom of the well-beloved son her Bridegroom, Coloss. 1.13. A great miracle of God in truth, as the Apostle speaks, Ephesians 15.32. and Therefore is the Bridegroom brought in Here himself wondering At the excellency of his own workmanship as the Apostle calls this spouse, 1. Cor. 3.9.
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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,
8 And to the end we should know that this excellency of hers is testified & declared by most certain effects, he adds that this spouse is perfumed with all sorts of excellent perfumes,
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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,
Now we know that both the outward heat of the sun, as also that inward heat which is in the earth, to temper together with moisture the seeds of whatsoever the earth brings forth and Produceth, is it which draws up these vapours, to be made more subtle,
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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,
as that most excellent natural Philosopher painteth forth the same unto us, Psalm 65. Which thing may serve us for a most lively & express similitude and resemblance of this, which the Spirit of God Ordereth, Prepareth & does in the understanding & heart of the elect in our time, to cause it there to bud,
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& 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. Apoc. 5.8. and 8.3. Phi. 4.18.
& finally to bring forth fruits of true knowledge, which Are, giving of thanks, Prayers, and works of charity which ascend up even to God, Act. 10.4. Apocalypse 5.8. and 8.3. Phi. 4.18.
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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.
First Therefore it is through the grace of the holy ghost, that the matter of these perfumes is given us, being a thing which Waxes not in our garden.
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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:
Secondly it is by the same virtue that they Are kindled and caused to fume. Thirdly as the fume and smoke of the fat of the beasts which were sacrificed, which could not be of it self but stinking, was made to be of a most sweet odour, by the precious perfume which was made upon the golden altar:
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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,
how sanctified so ever we be by the holy ghost in this life, being considered according unto their value, there is found nothing in them which is ought worth,
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& 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.
& Are finally crowned by him with a crown of Glory, in as much as it Pleases God to Consider of us & our actions unto which he hath fashioned & prepared us, not in us but in him, in whom alone he Accepteth of us: Ephesians 1.9. who hath given himself for us in oblation and sacrifice unto God an odour of a sweet smell, Ephesians 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,
9 The spouse hereupon instead of standing on those praises which Are attributed unto her, Describeth unto us the estate & effects of him in the government of his,
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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,
First under the similitude of a Bed, afterwards of a coach, turning her speech unto the daughters of Ierusalem as it is Set down in the last verse of this chapter, that is to say,
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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,
unto the Nation which God had chosen to have a part in his Covenant, who had yet good need to be b•tter instructed in the knowledge of the truth, amidst the corruptions, from which the Church is never so freed,
10 The spouse therefore speaking vnto these, proposeth vnto them first an allegorical description of the magnificent bed of this king, which is as it were the Bride-bed prepared for this king and this queene which here speaketh.
10 The spouse Therefore speaking unto these, Proposeth unto them First an allegorical description of the magnificent Bed of this King, which is as it were the Bridebed prepared for this King and this queen which Here speaks.
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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.
By this Bed Therefore we will understand generally & First of all the Whole country of Canaan where it then pleased God to make as it were his residence and Abided, having as it were abandoned and given over the rest of the world for a time unto perdition & destruction, Act. 14.16.
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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:
but also the promise made unto David of this son an Eternal successor, couched in such terms that it comprehendeth all in one, both the figure which is this son of David:
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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.
as also the truth and reality figured by him, which is Iesus christ, 2. Sam. 7.13. & 1. Chronicles 17.12. Solomon Therefore in this place Representeth unto us this Bridegroom, the true and only peacemaker between god & his Beloved as he is expressly called the Prince of peace, Isaiah 9.6.
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& 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.
& that there is nothing more safe & assured then this rest, adds that this Bed is environed & compassed with 60. valiant men of Israel: and who beside their prowess and courage have also experience, to hinder that nothing fall out by night, which may hinder the fruit of this rest.
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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.
But let us know that these carnal caitiff's, do as the foolish Birds do, who so soon as they see the cat, instead of keeping themselves on their perch, throw themselves into the talons of the enemy.
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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 by the eyes of the Spirit which see that which is invisible, Hebrew 11.27. and Ephesians 2.18. except it be when God bestoweth Some special privilege upon Some, as he did on Iacob, Gen. 32.2. and on the servant 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.
But what Says the Lord? Thomas, Because thou hast seen, thou hast believed: but blessed Are they who have not seen, and yet have believed. John 20.29.
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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,
But why do we not and, that it is in his Church that he truly displayeth and shows forth indeed and most mightily this power of his? Because there Are very few which have learned thoroughly to believe that God is almighty, a friend and preserver of such as be his,
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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,
12 Now touching this number of 60. we Are not scrupulously to stand upon it, albeit that they who have written of numbers observe in this number a special perfection,
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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:
seeing a man may find in it without any fraction or broken number a moiety or half, which is thirty, a third which is twenty, a fourth which is fifteene, a fifth which is twelue, a sixth which is ten:
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Besides this if wee recken in particular, al the Canonicall bookes aswell 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.
Beside this if we reckon in particular, all the Canonical books aswell of the old as of the new Testament, excluding the two latter Epistles attributed unto S. John, which Are indeed as it were private letters, we shall find they make justly the number of 60. & those Are in truth as it were, the true guard of this true Solomon, as shall be told you anon.
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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 how often did the philistines themselves rescue as it were and defend David from the force of Saul? But especially Because our chiefest enemies, Are not Flesh and blood, as the Apostle speaks, Ephesians 6.12. that is to say visible enemies, but that great Lion which seeks to devour us, 1. Pet. 5.8. and so many wicked and damnable affections, which Are bred and born with us:
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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:
and Because we Are to fight every hour and every moment by the virtue of the Spirit of God, to come unto this Eternal rest which is Here represented us by this Bed, which we yet possess not but by hope:
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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,
Who Are then these threescore Soldiers, in this respect? They Are truly these courageous and valiant rutters and old Soldiers, renowned for their infinite victories against Satan and his Angels, having all of them his sword upon his thigh,
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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,
Such were Abraham, Isaac, and Iacob, and so many legions of brave and valiant Soldiers, whose valiant acts Are registered and recited, Hebrew 11. Such were those so many faithful and trusty Captains, whom neither Satan,
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nor any counterfeat shewe of false wisedome whatsoeuer, nor any wiles, nor any cruelty of all the woorlde could withstand or hinder from erecting and setting vp their trophees and signes of victory throughout the world:
nor any counterfeit show of false Wisdom whatsoever, nor any wiles, nor any cruelty of all the world could withstand or hinder from erecting and setting up their trophies and Signs of victory throughout the world:
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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,
these Are dead a great while since, and how then shall they be able to defend us At this day? Exceeding well and most assuredly, not by their merits (for as a good ancient father,
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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.
and he a very learned Bishop of Rome hath very well said, The Saints gave not, but received crowns of righteousness) nor by their intercessions in heaven.
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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:
And all these merits and Prayers whereof the false Pastors make themselves treasurers, and dispensers of them for ready money, Are nothing Else but so many buyinges and sellings of Souls:
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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.
And Therefore one among them and he of the most valiantest and trusty Soldiers was bold to say, be ye followers of me as I am of Iesus christ, 1. Cor. 11.1.
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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.
Secondly ▪ and principally we understand by these threescore men of guard, those whose Ministry God hath used for the building of that arsenal and Artillery house from whence we Are to take all those our spiritual weapons with which the Apostle armeth his spiritual ritter, Ephesians 6.13. I mean the holy Scriptures uttered to the pen of the prophets by the holy Ghost, 2. Pet. 1.21. and yet in more greater abundance and with greater efficacy Delivered unto the Apostles, in whose writings Are to be found all these weapons Set in order and prepared for every one that will use them, taking them & learning the use of them, from the hands of the true Pastors and dispensers of them.
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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,
Ye see what these guard Are, yea see what these weapons Are, with which whosoever armeth and aideth himself cannot choose but see Satan, the world, the Flesh,
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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:
who being come, and having made the combat, and vanquished all his enemies by his sufferings in respect of the assault which was given him, in as much as he entered the combat for us:
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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 mastering in us from day to day by his holy Spirit these same enemies which Are still stirring within us, what have we longer to Fear, to be there with affrighted? Where is then our strong hold, whither we Are At all times to fly and retire our selves? Verily in the strength of the Bridegroom, of whom David speaking, In thee have I trusted, Says he, I shall never be confounded, Psalm 31. And in Another place, I will not Fear though thousandes of enemies be camped against me, Psalm 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.
And in Another place, The Eternal is my Light & my salvation, of whom shall I be afraid, Psalm 27.1. This is he then which is the strong and mighty one, on whose side we must keep us For even those who die in this combat Are of all Others the most victorious.
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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 hath placed and preserved us 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 minds this holy assurance of his mighty power in good will towards us, that we be never astonished by the assaults of Satan,
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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:
as also by an holy & christian life, until we come unto the real enjoying of all that, which he hath made us to believe and hope for, according to his most holy and most assured promises:
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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.
conformably unto which Doctrine acknowledging our over great negligence hitherunto and laziness in our duty, with other infinite Faults and offences of ours, we will crave mercy At his hands, saying. Almighty God, etc.
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1 The Coch which is here adioined vnto Salomons bed signifieth vnto vs, howe the Church hath neuer had anie place of certaine residencie and aboade on earth, there to be tied without exception.
1 The Coach which is Here adjoined unto Solomon's Bed signifies unto us, how the Church hath never had any place of certain residency and abode on earth, there to be tied without exception.
2 The King himselfe hath built this Coch aswel vnder the olde as the new couenant by those chosen woorkmen of his, without being euer lawfull for men to ad thereto,
2 The King himself hath built this Coach aswell under the old as the new Covenant by those chosen workmen of his, without being ever lawful for men to and thereto,
4 A more ample declaration, that God neuer gaue ouer the vniuersall gouernement of this Coch to anie one certaine place, no not to Ierusalem it selfe without exception.
4 A more ample declaration, that God never gave over the universal government of this Coach to any one certain place, no not to Ierusalem it self without exception.
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11 The testimonies of Gods loue and dilection contained in the sacred histories are the ornamentes and picture tables of the in-side of this Coch on euerie side.
11 The testimonies of God's love and dilection contained in the sacred histories Are the Ornament and picture tables of the inside of this Coach on every side.
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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:
OF the Bed of the Bridegroom we have already spoken, now there is Here made a most magnificent description of his Coach, according unto the Whole frame and building thereof:
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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:
The reason thereof is, Because that to say the truth that repose & rest which is figured unto us by that Bed, in which the Bridegroom does yet stay for & expect his spouse, there to rest with him for ever in perpetual bliss & felicity, 1 Thess 4.17. is yet unknown unto us, nay is incomprehensible, having received nothing yet but the pledges thereof:
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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,
but the Coach representing unto us the holy Ministry of the word of truth and of life, ought to be perfectly known unto us, that it may be Set up and used among us Moreover in that the Coach is added unto the Bed, it shows us,
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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.
as the sacred history shows us But it was indeed especially under the new Covenant ratified by the coming of the Bridegroom, that he indeed walked and made his progress ▪ First in person throughout the Whole country, ceasing neither day nor night, preaching unto the world the joyful tidings of the performance 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 the true year of Jubilee to be put in the possession of our true heritage, Isaiah, 61. and sending After his ascending above the heavens his Apostles,
But this ministery being in such sort polluted by litle and litle 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,
But this Ministry being in such sort polluted by little and little for many hundreds of Years, that in the end this Coach of the Bridegroom was made the throne of the whore which Sitteth upon the seuen hills, the Bridegroom hath in our time After so long an interruption restored it again & having harnished it anew & joined his Horses unto it, hath traversed a great part of the world in it, to enlighten the eyes of the blind,
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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 First is in them, who will built & frame this Coach After their own fancy and appetite, keeping themselves no farther then liketh them unto the ordinances and prescriptions of the bridegroom:
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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,
the other is in them, who confess indeed that as for the manner and fashion of this Coach in general considered, there must be nothing but that which is correspondent unto the pattern which the bridegroom himself hath left us, not in chalk only,
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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:
But for the direction of this Coach, Some Are of opinion that they must follow the ancient customs of the Father's, taking away only such Abuses as afterwards Come in:
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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:
Others think that Because of the contrariety of Circumstances of places, times, and Persons, God hath left it in the power and liberty of the Churches to appoint and ordain the Whole ordering, according as they judge it to be expedient:
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,
and of the Church, which followed the Ascension of the Lord into heaven, & which shall continue unto his second coming in person? And he that would gainsay,
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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,
I say touching the First, that being a thing most notorious that Flesh and blood, Mathew 16.17. (that is to say, the Spirit of man such as it comes 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,
as the Apostle speaks, 1. Cor. 2.4.) cannot reuaile or comprehend that which is the only and true Foundation of the Doctrine of salvation, that is to say, of that which is necessarily,
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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:
as the Creed of Athanasius does witness, and the Articles also of our Creed called the Apostles Creed, Because it is the summary 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.
it follows that we must draw all this truth from the Mouth of the Lord himself, who having spoken unto the Father's in a certain measure, Hebrew 1.1. hath finally declared unto the Whole world whatsoever is requisite unto our salvation, John 15.15.
& 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,
& who have with like faithfulness executed their charge, not only in speaking, but also in writing, in such sort that it is a mere phreasy to imagine that they have omitted to preach by Mouth,
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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.
But when we demand them what the points then Are of Doctrine which they have omitted in their writings, they stick fast as a man would say in the glue-pot.
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,
in such sort that it is more lawful to change, diminish, or and any thing in these vocations then in the Doctrine, the application & execution only of the said charges and vocations, being only left free, according unto the circumstance of places, times & Persons, which cannot be ordered always After one fashion,
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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.
So did Moses order himself as a faithful servant in the house of God, having done nothing but according to the pattern which he had seen in the mount, Hebrew 3.2. & 8.5.
& 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,
& to Set up the Whole building & ordering of the ecclesiastical charges thereof: which was ordained by the Lord by the Mouth of David & effected by Solomon,
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& yet this estate was not to endure, but vntill the cōming of the Lord & master of the house, Heb. 3.6. who afterward by his holy spirit ledde his Apostles into al truth, Ioh. 16.7. who withhold & hid nothing thereof, but haue declared and opened all the counsell of God, Act. 20.27. yea left in writing to continew vnto the end and consummation of the world.
& yet this estate was not to endure, but until the coming of the Lord & master of the house, Hebrew 3.6. who afterwards by his holy Spirit led his Apostles into all truth, John 16.7. who withhold & hid nothing thereof, but have declared and opened all the counsel of God, Act. 20.27. yea left in writing to continue unto the end and consummation of the world.
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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,
Whereupon it follows, that that which is customarily, and commonly alleged, to wit, that the master holds it for done, which is done by his workmen, cannot have any place in this matter, I mean,
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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,
neither in the Doctrine, nor in the general, and fundamental estate of the house of God, to attribute thereby unto the Successors of the Apostles, any power and Authority, of changing, adding unto,
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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.
without adding to any new thing, or clipping therefrom, or changing ought, the Coach, God be thanked, of this bridegroom being of an other building then is saint Peter's Church At Rome, a true figure of false Religion, in which there is always Some thing to be amended, added, or changed.
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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 Therefore they who began First not to content themselves with such ordinances, as were truly Apostolical, witnessed by their writings, what end thereof so ever they had,
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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.
and what occasion so ever they pretended, opened the gap to all that confusion & desolation, whereunto the Church of God was by little & little most pitifully brought.
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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.
So them to conclude this point, it is the bridegroom himself, & our only & true Solomon, who hath devised & built this Coach by his trusty & faithful Cochwrights, & Carpenters.
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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.
4 But why is this house which is so strong and stable, that it prevaileth against hell-gates it self, Math. 16.18. compared Here unto a Coach which is made to go from place to place? We have already yielded the reason thereof, to which you shall add this which I will farther tell you.
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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 Some man will say, Is there then no certain visible place, on which the Christians ought to depend & stay themselves, to say, we must believe and do that which is taught and commanded in such a place? Iesus christ being asked the same question, Answers not, that it is Room,, or any other place.
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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 what is this dead body? It is Says Saint Paul, Iesus christ, & he Crucified, beside which I will know nothing, understanding by the name of christ the person,
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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.
and by the word of Crucified, all that which he hath done for us, even unto that last cry of his which shaked both the heaven and the earth, saying, All is finished. And thus much touching the Doctrine.
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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.
whither they should worship in the Temple of the Samaritans 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 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,
But how was this house walked & carried up & down? Go we farther, we shall find, that traversing the desert it made 42. stations, Nu. 33. being come into the land of Canaā the tabernacle unto which the lord had as it were tied the seat of his Covenant, both in respect of the Doctrine & the outward service changed from 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.
& was in the end separated from his Ark being taken prisoner among the philistines, on whom having wreked herself, she Reunited not herself unto the tabernacle where the ordinary service was kept.
& therefore he cānoter, & we must beleeue & do whatsoeuer is taught & cōmaunded by the catholicke church of Ierusalem? I report me vnto al the Prophets,
& Therefore he camnoter, & we must believe & do whatsoever is taught & commanded by the catholic Church of Ierusalem? I report me unto all the prophets,
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& 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,
& for what cause was Stephen accused, & stoned to death? It is then a mere bewitchednesse & frenzy to tie the holy ghost unto one place whatsoever it be,
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seeing that vnder the ancient people themselues, among whom Ierusalē was the place which the Lord had chosen for his house & habitation, there were none more deceiued then they, who without anie exception or limitatiō rested & grounded themselues on that temple,
seeing that under the ancient people themselves, among whom Ierusalē was the place which the Lord had chosen for his house & habitation, there were none more deceived then they, who without any exception or limitation rested & grounded themselves on that temple,
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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,
5 But can it be shown by the Scripture or by any testimony worthy of credit that Iesus christ hath established in the world one certain place or catholic See, that is to say, where an head should be seated having Authority over all the particular Churches of the world? And if it were lawful for men to constitute & appoint themselves one, why should Room rather be chosen then Ierusalem the First & the ancient of all the Churches? Called of the prophets the city of God? From whence the word of God should go forth into all the world? And founded notoriously by S. Peter & the rest of the Apostles? Or rather then Antioch where were nam the First Christians? & where it is notorious that S. Pet. & S. Paul lived? But in sum, what reasonable man can be ignorant what is to be judged of the See of Room, seeing that daniel speaking clearly & plainly of that God on earth calls him by his name the God Maozzim: which is as much to say in the languange of the Prophet,
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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.
For it is evident that this word of Room, in the greek tongue, which was them used in that country where this City was First built & nam, signifies as much as the Hebrew word which the Prophet uses.
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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.
And S. Paul speaking of him which reigned in his time, I mean the Emperor of Room, Says expressly that of the destruction of him should be born i child of perdition, 2. Thess 2.7. and when Saint John names expressly the city of seauen hills, Apocalypse 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,
In a word Therefore as it is the Lord which hath of his great grace built his Coach where it Pleases him, never using the help of any for the inventing the plate and model thereof,
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.
but hath used and does use, & shall use it unto the end of the world, transporting it according unto his good and holy will & pleasure, 1. Cor. 12. 6 It remains we Consider by piecemeal the building of this Coach, according as the Pieces thereof Are Set down unto us in this place.
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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.
This is it which I have already declared upon the last verse of the First Chapter, to wit, that thereby thus much is declared unto us, that this holy and sacred government is invincible, both in respect of time and of men.
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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.
As also if we Consider of every member of the Church, which Are as it were so many Persons placed and conducted in this Coach, not one of them can perish, John 6.39. & 18.9. What do you then shall I say men or Devils, who seek to overturn this Coach? Who endeavour to hinder it in his course? Nay, who devise by all means to pull it in Pieces? Alas poor caitiffs, it is of the wood of Lebanon, which Resisteth all assaults.
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Neither can death or time set-tooth in it, and howe can the earth consume vs, seeing the graue doth nothing else but refine our bodies, to bee afterwarde clad with incorruption, 1. Cor. 15.42.
Neither can death or time set-tooth in it, and how can the earth consume us, seeing the graven does nothing Else but refine our bodies, to be afterward clad with incorruption, 1. Cor. 15.42.
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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.
Where shall then our place of refuge be in a time of so great & so rough storms? In this Coach, my brethren, in this Coach under the wing and protection of the Mightiest of mighties, and no where Else.
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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,
And what Are these Pillars Else but such as God hath chosen and given to be the principal Pieces of the Coach, and whose Ministry he uses for maintaining and preserving of it,
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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 the Pastors and Doctors finding it ready made, as we have above declared, Are put in trust to maintain and keep it Whole in all his parts and Pieces, 1. Cor. 12.28. Ephes 41. And this is the cause why the Apostle Says, that the Church is founded upon the prophets and Apostles, Ephes 2.20. Because the Apostles received this grace to have ended that which the prophets had as it were hewed out and squared:
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& 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.
& how is this, but that yet At this day the true Church hath no other Object of her faith then the Doctrine taught by the faithful Apostles of the Lord? Ephesians 3.12.
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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 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:
as in the restauration and building up again of the city of the terrestrial Ierusalem, every one wrought in his quarter but all was one and the same wall upon the old Foundation, Nehemiah 2. and 3. Here we have then the definition of the truly Catholic Church, namely that it is it for the building whereof every Apostle hath built for his part, by one & the same Doctrine founded upon one sole Foundation, one and the same Church:
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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.
as a faithful magistrate ought to procure above all things, that God Reign and bear Rule in the midst of the people whom he hath committed unto 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.
And Therefore Here was no principality which men have falsely attributed & given unto S. Pet. but he wrought mightily as the Others did in his charge and quarter.
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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.
8 And to the end that this may more clearly appear in this allegorical description, let us note that these Pillars have two ends or extremes, the one below, the other above.
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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,
The base or lower end is sustained by the bottom of the Coach, the top or upper end by the vault of the covering. These pillars Therefore Are not they properly which hold and bear up the covering, but only Because themselves have their bases,
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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,
Secondly Because it Pleases him of his good will, and not of any need he hath of them to serve himself with these pillars of silver, in as as he hath given an efficacy unto their Ministry,
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and doth yet sustaine at this day his Coche, I meane, the gathering together of his Saints by the 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:
and does yet sustain At this day his Coach, I mean, the gathering together of his Saints by the vigor of his Spirit which he Layeth open in the heart of his, Ephesians 4.11.12. their writings being preached in all these places, whither it Pleases him to guide and conduct his Coach, retaining always this principle & maxima, that he which plants, & he which Waters, (which Are these pillars of silver) Are nothing, to wit, beside the planting & watering, according unto the force which is given them to plant & to water:
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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.
but he is all in all who gives the increase, to wit, the bottom and ground of gold, to those who Are well planted and watered upon him, 1. Cor. 3.7. 9 The covering of this Coach, Says the spouse, was made of purple by this King Solomon, which shows unto us the proceeding & power of God, covering from his heaven & azured throne his poor children, exposed otherwise unto all injuries of weather, storms and tempests.
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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.
And this is a Lesson infinite many times repeated & reiterated in the Scripture: & namely, Ps. 91.1. where it is said, that, who so dwells in the secret of the most high, shall abide under the shadow of the almighty. And Psalm 34.15. The eyes of the Lord Are upon the righteous, & his ears Are attentive unto their cry. And Psalm 121.4. The guard and watchman of Israel will never slumber nor sleep.
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& 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.
& by night by the pillar of fire. And Psalm 125.1. He that Trusteth in the Lord, Stands fast and is for ever assured, as the mount Sion, which shakes not.
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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.
And beside the Scriptures we have thereof continual experience, seeing that even those whom a man would take to be utterly forsaken Are the First & the best provided for & assured.
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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,
Albeit these visible heavens might serve us thereunto, sith their continued stability & so well ordered course Are as it were engraved testimonies, of the infinite might & unspeakable assurance of the lord,
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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 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.
as it is said, Ps. 19.1. & 119.89. 10 But alas behold for a certain our judgement & condemnation, namely that the most part of us, who vaunt our selves to be the reformed Church, that is to say, received into and conducted by this Coach into paradise, believe not neither the pillars, nor the bottom, nor the covering thereof.
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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,
For if it be true that the Doctrine, which we (who Are chosen by the great mercy of the Lord for the doing of this) preach unto you, is the only & true Object of faith,
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.
Wherefore does every one make unto himself his particular ground & resting staff? And how so will Some man say? For this were to play the parts of Idolaters and superstitious men.
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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,
And Are not you such ye covetous mizers, who have nothing before your eyes but gain? I speak unto you Merchants, who know so well to make your commodity by the rising & falling of crowns to the loss of your poor neighbours ▪ who know your cabala so well to make your profit rather by selling for time,
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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,
I speak unto you usurers & white wolves (though there be Some who begin very young) who under colour of aiding & helping your neighbour make it your trade to live by,
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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,
Out upon you caitiff's, will you be always with us as it were in this Coach, to overturn not only the Coach, but your selves & us too? To say it in a word,
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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.
how loud so ever we cry out against them in the pulpit, and what Laws soever be provided and established to the contrary, Are sufficient testimonies that we yet believe not neither bottom nor covering of this Coach: as if we never had yet herd any speech thereof.
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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.
And what shall I say of so many renegants & Apostates, Some upon a jollity of mind, Others upon Fear, who have finally hardened themselves so Far as to put out both their own and Others eyes? Let us Here Remember the net which gathereth the good and bad Fish, Matthew 13.27. which appertaineth also unto this Coach: as also him who was found At the marriage feast without his marriage garment.
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The scandale is great, yet so it must bee, but cursed bee they who are guiltie thereof. Matth. 11.8. There must also bee heresies, that they which are currant may bee knowen, 1. Cor. 11.19.
The scandal is great, yet so it must be, but cursed be they who Are guilty thereof. Matthew 11.8. There must also be heresies, that they which Are currant may be known, 1. Cor. 11.19.
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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:
11 There remains the ornament of the inside of this Coach which the spouse Says to be adorned, that is as a man would say, 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.
that is to say with histories painted, or rather engraved in the holy Scriptures, which testify unto us the infinite dilection which this true Solomon bore unto his Ierusalem.
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.
After this sort is that spiritual Coach of our Solomon the friend of Ierusalem described in the Gospel, in so much that he wept over it when he went thither there to be condemned and Crucified, Luke 19.41.
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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 what shall we say hereupon? And who is able to conceive on the one side so many the bounties of the Lord or acknowledge on the other side so many our ingratitudes? Let us Therefore pray the Lord that he will open and enlarge our understanding to conceive At the least in Some measure both the one and the other,
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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 of this Bridegrome towards his Ierusalem, Ephes. 3.19. & 5.25.
we may be made worthy to Consider & understand the contents of these so goodly and lively pictures, I mean the sacred histories, which Are so many infallible testimonies, of those more then infinite & incomprehensible compassions of this Bridegroom towards his Ierusalem, Ephesians 3.19. & 5.25.
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& 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.
& carved in this Coach into which he Causes us to ascend & seateth us therein to contemplate it on all sides, according unto the Exampl of David, Psalm 27.4.
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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.
as in the terrestrial Ierusalem this was figured by the precious seelings and other rich Ornament of the same, to the which God be all honour and glory now and for ever, Amen. Almighty God, etc.
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6 How this Coche hath alwaies passed victoriously, and triumphantly thorough the middest of all tempests vnto the comming of the true Salomon into the earth.
6 How this Coach hath always passed victoriously, and triumphantly through the midst of all tempests unto the coming of the true Solomon into the earth.
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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.
an application of this dilection and power of God unto this, that he hath already begun in our time, harnishing again and putting in frame his Coach which was plucked in Pieces by evil Cochers.
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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,
We have 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 finds in it to profit himself thereby,
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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,
Beside that Therefore which we have already drawn from this text, I say that it is not without great cause that the Lord speaks in this place of a Coach or horselitter, which serveth unto two uses,
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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 & pleasant rocking, to the vtter despiting of all those who laugh at that which cannot come to passe, to wit, our ruine and downefall:
For when Are we shocked and mightily tossed if not then? But in the mean time we Are so conducted in this Coach that these shocks & shakings, which seem to them without to menace our overturning, Are unto us within no other then as a man would say, a dancing & pleasant rocking, to the utter despiting of all those who laugh At that which cannot come to pass, to wit, our ruin and downfall:
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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:
And the Apostle is bold to defy all those which assault him, be they on high or below: Rom. 8.38.39. who was no frantic when he said, teaching us to say the like with him, that he Thought he never had occasion of rejoicing & vaunting himself, •ut in the cross of Iesus christ, by which, Says he, I am Crucified unto the world, Ga. 6.14. This Coach then is such as wherein we may travail on still and take our rest:
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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.
if you believe not me, let their courtisanes, their concubines, their Stews & Brothelhouses, their Sodom and Gomorrha which infect the heaven and the earth, be Witnesses.
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& should take order against such shameful filthinesse, either by ecclesiasticall censures, according vnto the holy Ghost speaking by the mouth of Saint Paul, which ought to serue for an inuiolable rule,
& should take order against such shameful filthiness, either by ecclesiastical censures, according unto the holy Ghost speaking by the Mouth of Saint Paul, which ought to serve for an inviolable 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.
or At the least according unto the Canonas, how ever they dispense with God's Law, which is a thing utterly intolerable, either by such punishments At the least as the civil laws of the Painims themselves have appointed, seeing they occupy the places of temporal estates & Seignories.
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.
why does he not execute it against those who govern their people and Subjects so ill? Because, his Subjects would tell him, you must First begin with your selves, with your Clergy, & your Sodom.
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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 what pains think we does that good holy father take to be carried upon men's shoulders, to lift up his foot so oft to have his pantofle kissed, to tell over so many millions of Crowns which come flowing in unto him on all sides, beside the fatherly and continual care he Takes to have the booty and spoil of so many Souls,
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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:
and perpetual enemy of the world, Iam. 44. to see Meffiers the reuerendissimies have their long tails carried up by their traine-bearers, afterwards trained up and down in their Coaches with their courtesans, to make the very Sun to blush At their impudent shamelesnes:
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:
And as for these great religious men who merit both for themselves & Others, alack how ill they be lodged in their royal and more then royal palaces:
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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:
3 If hereupon it be replied that there Are Some truly religious who go uvolward and in hair, live hardly and austerely, whip and scourge themselves in good earnest:
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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.
yet come they nothing near Baal's Priests who Cut and sliced themselves with razors having crien out from morning until noon, whom Elias notwithstanding with full Mouth mocks 3. Kings. 18.27. or the religious Mahumetanes of diverse sorts and fashions.
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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.
And how ever it be, if austerity of life were an essential mark of true Religion & holiness ▪ (as the poor & simple people bear themselves in hand it is) then were saint John Baptist to be preferred before christ Math. 3.4. not that we blame or discommend temperancy, as neither the exercise required to tame and subdue this body of ours which rebelleth against the Spirit.
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as if hauing taken away the superstitious distinction of daies and meates, we had forbidden men to fast, to giue themselues to praier and al holy exercises:
as if having taken away the superstitious distinction of days and Meats, we had forbidden men to fast, to give themselves to prayer and all holy exercises:
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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,
when, and so as need requires (for fearing lest fatted At too much ease, he wax headstrong and fallen to kicking and flinging, in steed of carrying his rider well and quietly) is Far an other thing,
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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,
Moreover we and that it is an unjust and intolerable thing to make the rules of such exercises certain and general, which thing was never appointed by the word of God,
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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.
nor practised in the christian Church so long as it continued in her purity, seeing that under the yoke of the law it self there was but one fasting day appointed generally to be observed every year.
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,
I and further, that whereas the best & the most excellentest works which the holy Ghost works in those who Are most holy, cannot be taken in account for satisfaction of our gilded,
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.
But I confess I do the world great wrong to enter into dispute of such things against them, against whose unchaste & gluttonous Epicurean life the heaven and the earth demand Justice At God's 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,
Leaving them Therefore to be carried in their Coach in full gallop to the place assigned them, I refer them by the Way unto that which all the prophets have written against the Hypocrites and traditionaries of their time,
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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. 4 Let vs now returne to this Coche of the bridegrome, prepared by him therein to receiue his spouse.
and unto that which the Lord himself Says in so many places of the Evangelists, and saint Paul expressly Rom. 14.17. speaking of that which was for a time forbidden by the Commandment of God himself, who hath not buried Moses to make place for humane traditions, Coloss. 2.23. 1. Timothy 4.3.8. 4 Let us now return to this Coach of the bridegroom, prepared by him therein to receive his spouse.
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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.
And yet this is not Therefore to exclude the Ministry, either of Angels, which thing is represented unto us in that heavenly chariot which Ezechiel saw with his wheels: Ezekiel 1.5. or that of men, seeing that before the spouse was compared unto the Coach-horses of Pharaoh, as also Elisha said seeing Elias carried up on high, My father, my father, the chariot of Israel and the horsemen thereof, 2. King. 2.11. or natural Causes, whereof mention is made Exod 1.10.13. & 14.21. & Psalm 18.11. but to show us that all the second Causes (the question being of that which concerns the Kingdom of God) do work always in such sort, that God reserveth unto himself the glory of the Effect of them, according unto that which the Apostle Says even of his own Ministry, that he which plants and he which Waters is nothing (I mean in respect of the inner working) but God is all who gives the increase, 1. Cor. 3.7.
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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,
So Far is it then that any man, nay any Angel of heaven can guide the course of this spiritual Coach, that contrariwise themselves must be guided & conducted in this Coach by the wheels of his only providence who hath made it & conducteth it,
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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
Notwithstanding the holy Ministry was not omitted in the description of this Coach, in which they were represented by the pillars of silver as we declared this day eight days
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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.
5 Beside all this, the inside of this Coach being richly and costly carved for a testimony of the dilections of this Bridegroom towards the daughters of Ierusalem, ought not to be lightly passed over.
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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.
Let us Therefore now, my brothers, enter into this Coach, & let us see whither it be possible to see and behold any thing in heaven or in earth, which may be compared unto these carvings and engravings.
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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,
There we see afterwards this mighty Creator in the person of him who was After made our deliverer and redeemer in person, running After those two forlorn children, applying unto that deadly wound,
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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.
and us all his posterity, Genesis. 3.1. Go we farther & behold the Bow of the Lord engraving in heaven the patience of the Creator which Endureth still unto this day, Gen. 8.13. notwithstanding our rebellion continued almost four thousand Years After the flood.
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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.
and in the Molle of foure hundred Years their raze, amid most profane people, full of unthankfulness & desperate rage, multiplied unto the number of six hundred thousand Persons, beside the women 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 a little farther the undauntable insolency of Pharaoh minding to stay the course of this Coach beaten and vanquished, by frogs, by flies, by lice, At the shaking only of the rod of one of the Servants 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 After this the Coach charged with so great a multitude passing on dry land through the midst of the sea, which swallowed up all the enemies which pursued it:
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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 bred sent from heaven, behold with one stroke of a small rod the most hard Rocks cleft, to water almost 40. Years long all this multitude.
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Behold the Coche, arriued at the riuer of Iordan 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 the Coach, arrived At the river of Iordan After it had beaten down & battered two mighty Kings, passing the river on dry ground, making the high walls of Jericho to moulder and fallen to ground before it.
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,
Behold the people in this Chariot of triumph, victoriously placed in the land of promise, where they Are so chastised for their Faults, 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:
so many miraculous trophies as this Coach sustained assaults, yea beating down their enemies sometime with pitchers, Iud. 7. sometime with an Oxgoad, Iud. 3.31. though for one time he suffered his Ark, which was as it were his seat in the conducting of his Coach, 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.
but what? This was to Cut off Dagons legs and arms, 1. Sam. 5.4. to strike his enemies on the hinder parts, & by lashing them with the whip to make them serve him for Horses & thillers to bring his Coach 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,
There follow After this, lamentable & heavy things, but the Coach remaining selfe-vpright, only discharging it self of many which had shoved themselves into 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.
Such was among Others that caitiff Saul, having embrued himself with the blood of one of the principal pillars of this Coach, 1. Sam. 22.16. and it seemed that then, and After that, this Coach was overturned, or altogether stayed.
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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,
But God did speedily provide for it, having razed a faithful Cocher representing himself, I mean David that great Prophet and King, who having conquered and afterwards prepared Jerusalem, raised up to honour,
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,
and having finally provided & disposed all the furniture of this Coach, repaired as it were all anew, he left for successor the chief builder thereof,
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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 magnificency, that there was never seen among the Kings of this world the like thing, being in this respect the figure of the true Solomon, King of peace,
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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,
6 And if a man will pass beyond the time of Solomon, as the holy Ghost intending prophetically to bring forth testimonies of the dilections of this bridegroom until his coming 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,
yea even unto the end and consummation of the world, we shall find that the nearer the time and term appointed of God Approaches for the real execution of his promises, the more evidently did the Ardent affection of this bridegroom show it self towards his Ierusalem,
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.
But Some man might think that this Coach was then At the least somewhat evil affected, when of 12. tribes 10. were cast out of this Coach under Rehoboam. But this is clean contrary.
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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 endāmaged by the casting of those ten rebellious and disloyal persons out of doores,
For as a family of 12. Persons, whereof ten should be found Traitors and such as had conspired the death of their mother, is never a whit endamaged by the casting of those ten rebellious and disloyal Persons out of doors,
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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,
And as for the remnant which remained in this Coach if the King again take a view many times of the estate of his house, what hath followed thereof but which Happeneth unto Barns and garners,
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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,
namely that the corn is the Purer and cleaner the oftener it is winowed and sifted? It is true it might seem that finally this Coach being most miserably guided by them unto whom this King had given the charge thereof, was not only overturned but broken into a million of Pieces,
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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 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:
For so Far is it that they who seem to have had this advantage might vaunt themselves of those victories, that contrariwise it is the King himself who led and conducted and Set himself his enemies a work, not to overthrown and ruinate his Coach, but First to discharge it of that great number of villainous and profane Persons got into it, and afterward to vnharnish it:
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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 minding also as it were to vnthawe his people waxed stiff and benumbed with overmuch ease they sat At, it pleased him to guide them on foot even into Chaldea, using the Chaldeans as his Sompters, to carry his vessel of gold and of silver, which he Delivered them as it were in keeping.
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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,
but I add that during this very captivity, behold the people how captive and prisoner-like soever they were, governor of Babylon in great Authority in the person of daniel,
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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,
7 And if we pass yet farther we shall see that it was then, then I say indeed, that this great King showed his infinite dilection and love towards his Ierusalem (that which went before being nothing Else but the pledges as it were of the fiansailes) when he Set up this Coach of his in Ierusalem which with an incredible swiftness passed from East to West,
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;
And this is indeed the time when both the mighty power and more then cordial affection of the King of this Coach trained indeed upon the wings of the foure winds, appeared;
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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.
having beaten down that great mount of the Roman Monarchy, and blowing now to ruin and overthrow the beast moulded upon this pattern and seated in the Temple of God upon the very same seuen hills.
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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,
8 Only I will say that this second Coach not new in it self, but spiritual in as as it was figured by the First being external and gross according unto the time, being fallen After certain ages into most wicked hands,
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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:
as still it does traverse a great part of the world, with terrible juts, but so guided by him which is in heaven and Keepeth up the wheels thereof without forsaking them, that God be thanked Therefore, the greatest & Mightiest who endeavoured with all their force to stay the course of it, have served for litter, being beaten down and trampled under it:
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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,
and if there have been any who through the violence of such shogginges Are leapt out of the Coach, it hath been to fly up on high, whither this Coach leads all it Carrieth, causing them to leave only their case on earth, aswell to serve for a reproach and perpetual remorse of conscience unto Some,
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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,
as to have Set up his Coach among us also, & to have received us into it as it were out of all the countries of the world, let us be heedful to behave our selves as it becomes us, that we be never cast out of it,
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.
and that he will there entertain us with his favour, until that latter day in which we shall be carried up on high, there to Reign with him eternally, 1. Thess 4.17. Amen. Almighty God, etc.
11 Daughters of Syon, come forth and behold this King Salomon with the crowne with which his mother crowned him in the daie of his espousailes and the gladnes of his heart.
11 Daughters of Syon, come forth and behold this King Solomon with the crown with which his mother crowned him in the day of his espousailes and the gladness of his heart.
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11 An opposition and refutation of the doctrine contrarie to this truth. 12 An exhortation better to contemplate and serue this King then men haue done.
11 an opposition and refutation of the Doctrine contrary to this truth. 12 an exhortation better to contemplate and serve this King then men have done.
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15 High treason committed against this King, with aunswere to the obiections of the same. 16 An exhortation to contemplate and knowe this great King and Sauiour.
15 High treason committed against this King, with answer to the objections of the same. 16 an exhortation to contemplate and know this great King and Saviour.
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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.
THAT which we have already learned as well of the matter as of the building and adorning of the Coach Royal, ought to cause us to acknowledge the excellency thereof.
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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,
But yet we must confess that that which is within is a great deal more fair, I mean First of all this King, and afterwards the Queen, the excellency of whom is painted forth unto us,
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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;
namely that of the King by the Mouth of the Queen, and that of the Queen by the Mouth of the King, both of them good and certain Witnesses one unto the other;
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& 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.
& so by consequent false Churches, there is nothing more necessary then thoroughly to know and take marks of the true Iesus christ, and his true spouse.
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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.
in such sort that such manner of people Are Easily enticed an other Way by the vain appearance of the world dazzling them Some After one sort, Others After an other, 1. Cor. 7.31.
And therefore it is not without cause that Psal. 45.14. it is said, that this beauty is within, which thing we are diligently and particularly to consider.
And Therefore it is not without cause that Psalm 45.14. it is said, that this beauty is within, which thing we Are diligently and particularly to Consider.
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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.
Let us Therefore Consider First the person which speaks, then to whom she speaks, and afterwards how and whereof she speaks, to the end we may make our profit the better by it.
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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.
For this was not written for one day, but that this voice should ring night & day in our ears, piercing even unto the division of the soul and of the Spirit: Hebrew 4.12. It is Therefore the spouse which speaks and which ought to be herd of us under pain of being reckoned & accounted among profane Persons and Publicans, Math. 18.17 & Lycia 10.16. 2 But Because this Authority of the true Church hath served Satan turn At all times, in transferring it unto the false, we must Therefore withal Consider what this true spouse is, to take heed the better of her which borroweth her name.
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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:
whither they receive it as they ought, to become as it were members of this spouse who calls them, which is the assembly and mystical body of the believing:
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 took diverse excuses, to show us that there is also aswell a false Catholic Church, that is to say a Church general agreeing in that which is ill,
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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.
And this is the cause why I said before that there Are two sorts of daughters of Syon, so called Because the terrestrial Ierusalem was the mother city of the people of God.
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.
4 Now to come unto the third point, namely the better to understand of whom, and how this spouse speaks, we must especially weigh & Consider her words. Come forth Says she.
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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.
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 himself his habitation? Psalm 87.2. & 132.15.
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.
and that to have our affection there is to go forth of our selves, to say with the Apostle Gal. 2.20. I live, howbeit no longer I, but christ lives in me.
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 in deed this King went forth, and hath ransomed and redeemed us, being Crucified without the terrestrial Ierusalē, where we must also go forth After him,
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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.
Pilate was within Ierusalem as was also Herod, and yet so Far were they from knowing of Iesus christ though he were before their eyes together with the Justice of his cause, that contrariwise the one condemned him against his own conscience, the other sent him away with ignominy.
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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.
Yea the very troops and companies who the day of his Entrance cried so loud, Hosanna, ceased not to cry the friday following, away with him ▪ away with him, crucify him.
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And we haue at this day more neede then euer of this aduertisement, the same belonging properly vnto vs which 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 we have At this day more need then ever of this advertisement, the same belonging properly unto us which was said unto this spouse her self Psalm 45.11. who now Teaches her daughters the same Lesson, Forget thy people and thy Father's house, as we Are also bidden to do: Luk. 14.26.
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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.
when Bethel was turned into Bethany, that is to say, the house of God into the house of iniquity, according unto that which was foretold by David Psalm 118.22. by Isaiah. 28. by Jeremiah 14.14. by Ezechiel in his Whole 13. Chapter, by Iesus christ the master, Matthew 23.38. having driven and that At two sundry times out of the house of his father those whom he calls thieves, Luk. 19.46. together with the buyers & sellers, John 2.14. Math. 21.12. and who finally Set fire in it & left not a stone upon 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 who can say that this visible company was then the true Church and not rather directly opposed unto it? And which Therefore was not to be forsaken according unto the Commandment of the Lord, Math. 15.14. To depart with the Eagles thither, where the dead body was, Luk. 17.37.
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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,
Who can doubt Therefore, but the same being come to pass in our time in the West and East Christendom as it is apparent unto the eye unto such as Are not altogether blind, we ought to come forth out of that Sion polluted and transformed into Babylon,
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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,
So have we done in our time, & so do, & will do always in such a case all the true children of God, withdrawing themselves from this West Babylon that they perish not with it,
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vntill God in his time send her into the lake of fire and brimstome, Apoc. 20.10. In a word, because 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.
until God in his time send her into the lake of fire and Brimstone, Apocalypse 20.10. In a word, Because it is a thing unpossible to serve Iesus christ and Baal, and there is no communion between Light and darkness, 2. Cor. 6.14. we must abandon & forsake the Kingdom of darkness if we will see unto salvation this King of Light.
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:
But to contemplate is rather an actium of the mind then of the eyes, when to take the thorough view of a thing & perfectly to know it, a man looks round about it & Peers to the very bottom:
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.
which is said of S. Peter when he Come unto the Sepulcher, and leaned his body down into it to see thoroughly whither the body of the Lord were there or not, 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,
Yea but will Some man say, when these things were written, the King figured by Solomon was not yet visible, sing he had not yet put on him our Flesh,
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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.
And this is the cause why Iesus christ answered Philip, requesting him that he would show him his father, John 14.9. that it was expedient that he should depart, John 16.7. It is Therefore for the eyes of the understanding enlightened by the Spirit of God to found the secrets of God, which Are revealed to make this King contemplated and known.
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,
and which he hath extraordinarily done in Some, when it seemed good unto him to do this miracle) that two outward Senses of ours Are thereunto not only profitable,
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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.
For if he be known and conceived by faith, and faith is bred in us by the hearing of the word, by the which he manifesteth himself unto us, Rom 10.7 it follows necessarily that it is in the word of this King that we must seek After him and know him, who and what he is.
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,
and afterwards maintained and increased by the use of the visible Sacraments, in which the understanding sees and Considereth that which is signified and presented unto it ▪ it follows that this apprehension and consideration or contemplation be spiritual and not corporal,
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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,
For if it were otherwise, what should the faith of the Father's be, who went before his coming in the Flesh, who notwithstanding did so thoroughly contemplate him, that under other Sacraments they did eat the same meat,
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.
and drank the same drink with us, being made partakers of this true King Solomon, without whom there is neither faith nor Eternal life, 1. Cor. 10.3.4.
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So did our father Abraham see him in the circumcision, which 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 our father Abraham see him in the circumcision, which was unto him a Signen and seal of his justification by faith, Rom. 4.11. Because he embraced the word when he was yet uncircumcised, 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 did the holy Father's see him & embrace him both in the promises heard and received by faith, Hebrew 11. and in the shadows of the ceremonial Law, of which this true Solomon was the substance, Col. 2.17.
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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.
So the blessed Virgae marry before she conceived him essentially in her virginal womb, conceived him by the ear, receiving by a true faith the word of the Angel, Luk. 1.38. as Elizabeth knew it by a Prophetical Spirit, and praised her greatly for it, Lycia. 1.45.
& 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.
& touched with the hand, as we see the same in Simeon, Luk. 2.28. in Anna the Prophetess, Luk. 2.38. in the Samaritans of Sicher, John 4 42. and in the Apostles, Mathew 13.16. John 1.14. and 2.22. and 1. John 1.1.
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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,
speaking of the hearing touching the word which he had preached unto them, ye have not Says he so learned Iesus christ, if so be ye have herd him,
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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,
but only for that time he conversed among men in that visible Flesh which he carried up into heaven, it appears both by many express texts of the Scripture,
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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:
secondly that Iesus christ hath taken unto himself from the beginning and for ever an humane body with all his proprieties, without which no body can be a body:
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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.
Behold Therefore Iesus christ who Says expressly, reprehending and blaming the incredulity of Thomas, Happy Are they which have not seen and have believed, John 20.29.
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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.
And in Another place, you shall not always have me, Mathew 26.11. John 12.8. And Saint Paul, 2. Cor. 5.6. While we Are Strangers Says he in this body, we Are absent from the lord. And Philip 1.2. I desire to be dislodged and to be with christ. And Coloss. 3.1. Seek you the things which Are above where Christ Sitteth At the right hand of God. And Saint Peter, Act. 3.21. the heavens must contain him until all things be restored.
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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,
In a word, as oft as it is said that he Goes unto the father (this being understood of the departure of his humanity) so oft does he witness his absence,
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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,
And to think that the true body of this King is in his essence in any part without possessing a place and being visible in himself, can be no more done without transforming the body of Iesus christ into a spiritual essence,
And as touching his humanity, it can at this daie bee no more seene of vs by our eies then his diuinity, not that it is in it selfe inuisible (seeing that the celestiall glory hath not abolished his corporal nature, corporal and therefore material, visible,
And as touching his humanity, it can At this day be no more seen of us by our eyes then his divinity, not that it is in it self invisible (seeing that the celestial glory hath not abolished his corporal nature, corporal and Therefore material, visible,
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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 measured according unto his dimensions) but Because he hath withdrawn it from us above the heavens truly and properly until his return in the later day.
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 unto faith (by which Saint Paul Says, he dwells in our hearts) and unto the inward eyes, before which it is said that this King is painted forth unto us, Galatians 3.1. that we must refer this advertisement and warning of the spouse, Come forth and behold this King, to wit, in his word purely preached, of which the Apostle speaking said unto the Corinthians, 1. Cor. 4.15. I have begotten you in the Lord; and to the Galatians 4.19. I travel again to bring you forth, until christ be formed in you.
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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.
And according unto this sense also is it that it is said of the Sacraments, that is to say, of the visible Signs adjoined unto the word, touching Baptism that we put off the old man to put on Iesus christ in whom we Are made new men, Galatians 3.17. and Coloss 3.9.10. and as touching his holy supper, that we eat his Flesh, and drink his blood.
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,
11 Now this truth cannot be better understood & known then by comparing it unto the language of the Church of Rome At this day, which usurpeth the name of this spouse,
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and the meane to attaine vnto it? Now what can this crucifixe teach mee of all this? For besides the forme which is but a vain appearance, this crucifixe is nothing else but a dead and corruptible matter.
and the mean to attain unto it? Now what can this crucifix teach me of all this? For beside the Form which is but a vain appearance, this crucifix is nothing Else but a dead and corruptible matter.
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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,
as they call it, what is the people taught by it, sith it Consisteth of nothing but of songs in an unknown tongue, beside the Idolatries & mere 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,
if happily Some wa let-brother open his Mouth sometime in Advent or in Lent, what is their Doctrine Else as we have already many times showed in the exposition of this same Canticle,
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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,
but so many Blasphemies against all the parts of the office of Iesus christ Crucified? But beside this, what thing is it Else but to mock God and all Christendom, to say that they teach these things as they ought,
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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 such as all Christians understand? But there is yet more, for they teach that it is sufficient unto salvation to know that which their Church Believeth, without any farther inquiring or knowing what it is.
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& 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,
& of which he is no whit bound to know any thing in special? But provided a man have a good meaning and refer himself to the Articles of their faith, be it as be may,
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,
or be as ready to say an Aue Maria, as a Pater Noster (for indeed the one in this case is as good as the other, being as little understood of him that Says it,
And how so? Is this to pray vnto God in spirite and truth, Ioh. 4.24. to present our selues before him in faith, without the which a man cannot please God, Heb. 11.6. To beleue & to be ignorant of a thing is this al one? Is this this faith by which we stand ? 1. Cor. 16.13. by which we beate backe the fierie darts of our enemie? Eph. 6.16. 1. Pet. 3.9. in which we ought to continue grounded and stablished ? Coloss. 1.23. Is this that doctrine which we must meditate day and night, without inquiring after it or knowing it? Psal. 1.2.
And how so? Is this to pray unto God in Spirit and truth, John 4.24. to present our selves before him in faith, without the which a man cannot please God, Hebrew 11.6. To believe & to be ignorant of a thing is this all one? Is this this faith by which we stand? 1. Cor. 16.13. by which we beat back the fiery darts of our enemy? Ephesians 6.16. 1. Pet. 3.9. in which we ought to continue grounded and established? Coloss. 1.23. Is this that Doctrine which we must meditate day and night, without inquiring After it or knowing it? Psalm 1.2.
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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,
but forbiddeth also and Takes from Others the only mean of executing that which S. Peter requires? are not these sort of men rather those of whom Iesus christ said, that they neither enter into the Kingdom of heaven themselves,
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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,
in such sort that truly it may truly be said, that their grand Porter Carrieth not without cause two keys, the one to shut up Paradise as much as lies in him,
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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 the other to open hell unto every one that will go thither? But let us leave these Preachers of wood and of stone, dead and dumb as they be, which themselves will have called the Preachers of Idiots:
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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,
And what does he say? Does he teach? Does he exhort? Does he reprove? Less a great deal then the other, which seems to be that which he is not, where as this neither is,
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,
and who Are so shameless in their writings as to call themselves the creators of their Creator, he is not there to preach but to be sacrificed & offered, not without exceeding mockery,
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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
and to see God in respect of the looker on the people, or At least to speak more pertinently which they say, to lift up Iesus christ and to see Iesus christ. But they must show that which they do both in words and in deed
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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;
And on the otherside let us employ diligently all our mind thoroughly to know, and as thoroughly to serve him who hath opened the eyes of our mind & our heart unto this Effect, that we fallen not into greater reproof then they who fail in this point either of ignorance or of Superstition;
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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:
whereas the covetous contemplate nothing Else with their mind and eyes but their riches, the fornicators Are given utterly over unto their uncleanness and wantonness, having their eyes full of adulteries and other infamous villainies, the gluttons think on nothing Else but their good-cheer, the ambitious nothing but on their pomp and vanities:
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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.
namely to Consider the Wisdom, power, and infinite bounty of such a workman, and to dedicate and consecrate unto him both our soul and body in an acceptable sacrifice, Rom. 12.1. It is not enough Therefore to contemplate him, but we must acknowledge him for such a one as he is, which is the end and scope whereunto all this contemplation ought to be referred.
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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,
All the other Kings Therefore except this, Are in such sort sovereign over their Subjects, that their countries Are limited, the time of their dominion bounded, their power reaches no farther then the body and goods,
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 this King, to the knowing and contemplating of whom we Are in this place invited, hath all power in heaven and in earth, not only Because he is god coeternal & coessential with his father,
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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.
but also in as as he is man, unto whom all government is given over all creatures be they high, middle, or low, Math. 20.18. John 5.27.1. Cor. 15.27. Philip. 2.9. and that for all eternity Luk. 1.33. Isaiah. 9.6.
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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,
And likewise over his enemies in the midst of whom he Reigneth, Psalm 110. Repressing them, chastising, destroying, according as he Knoweth to be expedient for his glory and for the salvation of his,
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.
yea over every temporal estate of this world, sitting in the midst of Magistrates Psalm 182. losing and girding the collar and girdle of Princes, Job 12.18. As he also demandeth them an account of their government, Psalm 58.1.
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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 is of the gouernement of the conscience, reaching farther thē this life.
as the King hath himself declared it, John 18.36. the one concerns all men, the greatest part whereof shall perish by their own fault, Math. 7.13. the other concerns them who Are especially called the house of God, although there be more which Are called then chosen, Math. 20.16. In the one the question is of the government Here below which passes no farther, in the other the case is of the government of the conscience, reaching farther them this life.
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:
the one is administered of God by the Magistrates whom he appoints with power & Authority to make laws and politic statutes according unto that natural equity which he gives them:
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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.
as attributing unto himself the power of God alone, seeking to Reign over his son our Mediator, Gal. 1.8. 14 And in this point is it also that the difference of these two kingdoms Consisteth.
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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,
For as for the affairs of this world, whereas all may be understood & governed by this Light of natural understanding & Wisdom it hath pleased God to leave unto men, according as it Pleases him of his bounty to dispense it, they may ordain laws & statutes either to command or to forbid,
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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,
but to declare and publish the ordinances which he hath made, adjoining unto them the promises and Treats such as he hath Delivered unto them and left in writing, with the execution, either of absolution towards the repentant,
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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.
but, in the name of this King according unto the tenor of the commission he Delivered them, under pain of Nullity, Mathew 28.18. and all After a spiritual kind of proceeding, exhorting and reproving by the word, and binding and losing by the same and no otherwise.
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& 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,
& despising his spiritual Officers, seek to overthrow the true service of the Lord, Deuteronomy 13. As we shall find that neither any true Prophet usurped this Authority,
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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.
And when Some would have lifted up John Baptist unto this degree, he answered contrariwise and said, I am not worthy to unloose the shoes of his feet, John 1.27.
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& 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.
& Moses contented himself to be a faithful servant in God's house, Hebrew 3.6. having made all things according unto the model which was shown him in the mount, Hebrew 8.3. and having expressly forbidden to and or to diminish ought from that which God had ordained by him, Deuteronomy 4.2. & 12.32.
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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.
Contrariwise the lord speaking by the Mouth of Isaiah expressly Condemneth every Doctrine invented by men, Isaiah. 1.12. and 29.13. which Iesus Christ calls Pharisaical leaven, of which he wills us to take heed, Mathew 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,
And if this have place in that which concerns the will of this King touching that which he will have us do in this life to conform our selves unto his will, aswell towards him,
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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 towards our neighbours, what shall we say touching the Doctrine of the Gospel, that is to say, touching that which we ought to believe of God unto salvation,
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,
What blasphemy is this then to belie the son of God, witnessing that he hath declared unto his Apostles as unto his Friends whatsoever he received from God his father? And what shall we say of the Apostles? That they added, changed,
or clipped anything frō the tenor 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 clipped anything from the tenor of their commission, bearing these words, go, teach them to keep all those things which I have commanded you? Shall we say also that touching the substance of the ecclesiastical discipline and substantial exercise of the holy Ministry, by the which the son of God will have his house to be governed until his latter coming, that the holy Ghost taught not the Apostles all,
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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.
or that they did not acquit themselves faithfully of all, without omitting of any thing? At the least let us believe S. Paul, 1. Cor. 11.23. though it be there especially spoken of the administration of the holy Supper, & Coloss. 2.16.
& 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,
& is meant of the exercise of this Kingdom in regard of this spouse which is his Church, over which himself alone hath power, quickening, justicing and Saving it,
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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.
And to prove that this is so, let us see whither they leave unto this King one sole point of his royalty and regality, which is not violated by their Doctrine.
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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.
Now if we would but debate these allegations, it were an easy matter to show that there was never such impudency either seen or herd to propose such things.
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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:
But though we presupposed all this, that is to say, that darkness were Light, I demand of them whither a lieutenant of a King hath more Authority then he who sent him to keep his place:
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,
and being so desperate & presumptuous that there is no manner falsifiyng of the will of his King which he Committeth not openly, he may be tolerated as lieutenant of the King,
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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,
Now, that he of whom we speak is such a one, it appears First by this that it shall never be found that the degree Episcopal is of the law divine,
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,
Secondly if we will decide this matter by the ancient Canonas which meant to bridle this degree Episcopal, we shall find (I speak it before God and men) that there is neither Pope,
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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,
though he should carry Whole cartloads of Souls unto hell? If this be denied, shall not a man find it in the very words of their decrees? But you who say you have succeeded Saint Peter in his Lieuetenauntship, ought you to be ignorant that he was reprehended and reproved by Saint Paul in Antioch,
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.
or do you dissemble that which the same S. Peter warneth the Pastors not to bear Rule over their flocks, Because they appertain unto the master and not unto the Servants whose charge is limited? Pass we farther.
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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.
These two points Are most notable and clear & certain, namely, that the law moral, which is nothing but a refreshing and renewing of the law natural, which sin could not utterly destroy out of the heart of man, Rom. 2.14. and likewise the new Covenant ratified in and by our Lord Iesus christ, ought to be kept inviolable unto the end & consummation of the world.
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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.
How then would this King establish a lieutenant in the world utterly to Abolah both the one and the other? But Because this matter requires a more ample discourse, we will refer the surplusage until the next Week.
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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 tend wholly unto this end, praising him for that great grace he hath vouchsafed us to driven us out of this thick and palpable darkness to behold him in his holy word:
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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.
and let us make this grace of his available unto us to his honour and glory, waiting for the nearer and clearer sighed of him in that heavenly Kingdom, which he hath prepared for us before the Foundation of the world. So be it.
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and first of that which is in the law moral touching the first commandement. 2 Touching the second. 3 The third. 4 The fourth. 5 The fifth. 6 The sixth. 7 The seuenth. 8 The eighth. 9 The ninth. 10 The tenth.
and First of that which is in the law moral touching the First Commandment. 2 Touching the second. 3 The third. 4 The fourth. 5 The fifth. 6 The sixth. 7 The Seventh. 8 The eighth. 9 The ninth. 10 The tenth.
12 A strange abuse by which the Law is confoūded with the gospel, & men sent to seeke after their saluation in that which serueth for an enditement against them.
12 A strange abuse by which the Law is confounded with the gospel, & men sent to seek After their salvation in that which serveth for an Enditement against them.
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 end and consummation of the world:
though we should grant him his Liuetenant-ship he pretendeth to have, and that Because he hath deserved to be utterly degraded, seeing it cannot be that this sovereign King ever gave any man Authority to falsify in any sort that which he ordained to be stable & perpetual unto the end and consummation of the world:
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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,
whither a man conceive this opinion within himself, which is inward Idolatry, or whither a man yield it any outward service appertaining unto God alone, which is outward Idolatry, both these two being abominable before God? Now then is not this to make of a creature,
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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,
nay of a demi-creature a God, to persuade a men self that it hears and understandeth the words and thoughts of men, absent, from as Far as that which is above the highest heavens is removed from the earth,
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,
and of knowing the thoughts, is it not properly belonging unto the divine essence alone? Their reply is that this were indeed to make God's of creatures,
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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,
if they said that these creatures did hear and understand of themselves that which is said and done in an instant in their absence, in so many diverse places,
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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.
as we see how Elisha by Revelation of Prophetical Spirit, knew and saw and heard in his absence, what his servant Gehazi said and did with Naaman the Syrian, 2. King. 5.26.
And thereupon they saie, that if God vouchsafed his seruantes this grace, remaining yet here below in the infirmity of their flesh, 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.
And thereupon they say, that if God vouchsafed his Servants this grace, remaining yet Here below in the infirmity of their Flesh, how should he not bestow much greater upon them now when they Are with him in glory? And thus you see how the peoples eyes be At this day bleared, being not able to Consider that this Whole reply is grounded upon an imaginary & fantastical presupposal.
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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:
For as touching the means it Pleases God to use Here below for the edification and preservation of his Church, his word assureth it us not only in general but also in special by the Whole course of the sacred history:
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,
And Therefore it pleased him during the ABC of the law, as the Apostle speaks unto the Galatians, Gal. 4. to reveal unto his Servants not only that which was said and done Here & there,
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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.
but only them & so Far as he would employ them. And so it is that that excellent Prophet Elisha speaks, 2. Ki. 4.29. which thing we see to have happened unto Nathan who was constrained, for going too Far, to unsay that which he had said, 2. Sam. 7.3.5.
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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 if we speak of the heavenly government, in what place of Scripture, by what Exampl of sacred history, shall we find this imaginary commerce & dealing of the living, with the spirits of the Saints departed this world, having finished their course? For as touching the blessed Angels, we Are taught that their charge hath been and so Continueth still, to be sent and employed for those effects and Purposes it Pleases God:
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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.
The ground Therefore of it in a word is double, to wit, their Merits, & their Intercession. Of their Intercession we will afterwards speak by it self.
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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,
But though a man should grant them this, and that there had been in those Personages a perfect observation of the Law without any defect, those who merit Are they not sufficiently satisfied and contented with the payment they have received, to wit, with Eternal life, according unto the tenor of the Legal Covenant, do all these things and thou shalt live? Whence comes them the rest of the merits which they call the treasure of the Church, and of which they make every day so great a merchandise and yet it is not exhausted and spent? And if the Saints,
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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 they call them, have had so many and such plenty of merits that there is an infinite surplusage of them, what need had they of those of Iesus christ? Beside this unto whom have they given that charge of distributing of them? Where and when and who passed the Covenants of this bargains? Beside all this if it be true which is taught in the Schools,
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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,
as it is most true that the merit of our Lord Iesus christ, which we only approve, draws his infinite virtue from the divinity in which his humanity 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,
how can this same virtue be attributed to those merits of Saints, though they rebate never so much from them, without attributing unto them also Some divine nature? And what is it Else but to adore the creatures to attribute unto them an heavenly and divine virtue and power? As the power to preserve the soul or the body, to sanctify the Spirit,
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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 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,
What shall we then say of their holy water, spetle, holy wax, holy bred, & of their Agnus Dei, & other their trash? Finally who will excuse the adoration of the Chrism or holy oil so many times and so expressly reiterated in their Ceremonies? Who will not marvel At their blasphemy, that kneeling down on their knees before a cross of wood or other such matter, they salute it and call it their only hope? Neither will any gloze serve Here, that this is not said unto the cross,
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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.
For the clean contrary appears by their own words, which Are these, Oh Cross all hail, our only 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 :
And what more? Can the blessed Virgae Marry be called Queen of heaven, without parting this Kingdom? Our Lady, without matching a Companion with the only Lord? Our life, our hope, our sweetness, without placing her manifestly in the throne of the godhead? But (o most horrible blasphemy that ever was spewed forth!) can a man request her, without degrading of Iesus christ, that in respect of the person of the father, she 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 in respect of Iesus christ his son, that she command him of her motherly power and Authority? And yet notwithstanding this is not only said,
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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,
I conclude Therefore, that there Are in this Church so many false God's as there be creatures called upon & served with a religious adoration, that is to say Concerning directly the conscience,
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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 the divine service dew to one only God the father, son, and holy ghost: and as many as there be Temples and Altars consecrated and dedicated unto creatures:
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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,
2 This First Commandment which is the ground & Foundation of all the rest being overthrown, what may a man conclude of the rest? As for the second, containing two principal points,
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But as for this second, seeing that if he remained there, painted Images and Statues must fall to ground, they haue so intangled it with the first, that they haue finally eclipsed it altogether:
But as for this second, seeing that if he remained there, painted Images and Statues must fallen to ground, they have so entangled it with the First, that they have 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.
a most intolerable presumption, and inexcusably execrable, seeing that the Lord who engraved it as it were with his own hand and without the Ministry of man, Declareth that not one sole little Letter of the law may not be blotted out Math. 5.18.
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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.
But how on the other side may the Transgression thereof be excused, when in their Churches, Chapels, streets, great places, in cities and in fields there Are found so many nests of statues and all sorts of Images? We know well their goodly replies, which yet Are such as vanish away like smoke At the least word of this Commandment.
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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.
The true sense thereof beside that it is most clear in it self, whence may it be better gathered then by that which hath been generally observed in the christian Church for more then three hundred Years together? Images, say they, Are the books 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,
And what can such dumb Doctors teach, Set up and established against the express Commandment of God, who hath not only forbidden to adore and worship them,
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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,
but to make them, I mean to have them used in the matter of Religion? And experience hath finally showed why the Lord distinguished this Commandment into two principal Heads, to wit,
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.
or the Apostles, & by consequent other true Saints were alive At this day on earth, that they could suffer that men should kneel unto them? That they should offer up Candles unto them, that they should present incense before them, that they should preach of their merits? Their Whole Doctrine and their Whole life being clear contrary unto 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,
I let pass to speak of their setting out of these goodly statues & pictures of their our Ladies as they call them, clad in their summer and winter garments, of their Virgins attired like shameless strompets, of Horses, asses, Dogs and Swine which charge their Altars among their Saints, of their Tapers and lamps burning before their blind statues,
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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:
and knowing the things which Are most secret & hid, but also as judge and revenger of all falsehood, the great & only living God being as it were Set & placed in his throne to be made judge of the truth unknown unto men:
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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 there be Oaths made by the creatures, high, middle, low, or by other fancies which men do forge & devise? For to swear is not only to take unto us a witness in general,
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.
as a man may do unto the very insensible creatures, Deuteronomy 3.1. & Isaiah. 1.2. but it is to take him whom we swear by to be a witness of our conscience, which thing appertaineth unto 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 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.
4 As for the fourth Commandment, every christian ought to know that so Far as it was ceremonial it hath an end, not that in lieu of the Seventh day called the Sabbat, we should Judaize the Sunday (for this were not to impose an end unto the figures, by the real coming of the truth Coloss. 2.16. but only to change the day) but to the end that according unto the Ordinance of the Apostle which may be gathered evidently, 1. Cor. 16.2. and Apocalypse 1. as the memory of the creation of the world in six days was celebrated in the sanctification of the Seventh day (& that notwithstanding in the deliverance of Egypt, the order of the months and the beginning of the year were changed) so by the new creation of the second world, which the prophets call a new heaven and a new earth, Isaiah. 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,
appearing by the resurrection of the Lord, the true Light of this new world ought to be renewed and celebrated the day which we call the Sunday, that is to say, the day of the Lord,
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:
this was never commanded nor observed, until that Christian emperors made an Ordinance for it: indeed most commendable, to the end we should not be otherwise distracted:
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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,
And as if the exercise of a Christian were to do nothing, under a colour of devotion, they could not content themselves with two and fiftie sundaies,
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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,
or to celebrate the memory of great and holy Personages (not to speak any thing of a great part of them which Are in their calendars) what is it Else with them but to Blaspheme and to commit Idolatry,
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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,
Dare they deny that the pharisaical traditions, by which the Lord Declareth that this Commandment was so shamelessly broken, is not the fetch they have used to snare within their net Duchies, Earldoms,
& 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,
& other Lordship's? The Foundation of their great towers & steeples, the pretence of the destruction of families by milliōs? If a man will not seek Far After Antiquity, At least let the Gratis of these last comers, who attribute unto themselves the name of Iesus, Common unto all true Christians, open the eyes of such as Are blindest, who have got by their serviceable Gratuities more goods and revenues,
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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,
And what shall we say of their exemptions from ordinary Justice, of the superiority usurped by Bishops, Abbots, Priors, Curates over the justice 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,
& especially by that goodly universal Bishop over Emperor's, Kings, & Princes, so Far is it that he payeth tribute unto whom tribute is due, according unto the Exampl of Iesus christ himself,
& 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.
& of him, whose successor notwithstanding he Says he is, not shaming to call a good part of Italy and the Capital city of the Roman Empire the patrimony of him who Testifieth of himself that he had neither gold nor silver, 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,
6 Now if we speak of the sixth Commandment touching murders, how can it be more evidently transgressed them by their Liberties & privileges 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.
& that horrible abuse of Clergy? Moreover let a man but Consider the Taxes of the Chancery of Room, he shall find At how many thousand ducats the murder of father & mother is taxed.
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& 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.
& it is that, which they taught them who constrained Pilat to crucify this King of whom we speak (as they yet At this day persuade Kings and Potentates to crucify him in his poor members) namely this, Nobis non licet interficere quenquam, that is to say, It is not lawful for us to put any man to death.
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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. and Iohn. 8.10. and 2. Timot. 2.4.
And indeed I confess that neither civil nor criminal Justice pertaineth unto them, being as it is distinguished from the Ministry of the word, Lu. 12.14. & 22.25. and John. 8.10. and 2. Timothy 2.4.
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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,
7 As for the Seventh Commandment Concerning the observation of holy marriage I will not stay in this horrible filthy stench which neither the sun can abide to see,
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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.
nor ever could be in the world, which entered in floodwise into the Church by the gate of that goodly Voelli of single life, called not without cause by the Apostle a Doctrine of Devils, 1. Tim. 4.2. I know 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,
But o heaven, o earth, o hundred thousand millions of rapes, fornications, adulteries, incests, ouerthrowinges of God's and men law, testified before God and men,
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.
But farther though all this were nothing, what is this abomination so shamelessly practised in our time of dispensing with the marriage of Uncle's and Nieces in degree of consanguinity? A thing not only condemned by God's law in the case it self of affinity only, Levites 18.14. but detested so expressly by the poor Painims themselves, who have blushed At such a case as the Roman histories can witness.
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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.
8 As for the Commandment which concerns thefts, it were wonder a man would say it might be maintained by them, who live not but by sacrilege, to wit, with the goods belonging unto the poor, of which they make themselves the Receivers without yielding 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.
9 I say the like of the last Commandment save one, speaking of false witness, being in no point more damnably violated then in the overthrowing of the witnessings and testimonies of the prophets and Apostles irreprovable Witnesses.
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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,
yea by the virtue of the water, original since is (if not altogether) yet in part so done away, that the child of a Turk or Iew being baptised & dying before the age of discretion Goes into paradise,
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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.
but only a little spark of fire under the hight Ashes to exercise us 10 As for the other kind of the law Concerning the outward divine service, the Spirit of error hath done the clean contrary, tending notwithstanding unto 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:
For having abolished the Law moral which should notwithstanding be perpetual, he hath clean contrary found the means to establish the Law ceremonial, knowing that Iesus christ had imposed an end unto it:
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 he objected that the great simplicity of the outward service of God both in the Ministry of the word & in the administration of the Sacraments would breed a contempt,
This being once thought to be good by an efficacie of errour, hee added, that vsing withal some ceremonies of the Lawe not to Iudaize but to turne them vnto a a good vse,
This being once Thought to be good by an efficacy of error, he added, that using withal Some ceremonies of the Law not to Judaize but to turn them unto a a good use,
& 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.
& doing the same soberly in certain points like Others without Superstition or Idolatry, would be a mean to win the Iewes and the Idolaters the Easier unto the true Religion.
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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,
Thence Come Holy water, square-Caps, Surplices, hoods, bald crowns, chanting of pricksong, Altars, distinction of days and of Meats, with the rest of the furniture of all that goodly ceremonial service,
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,
as if God had imposed an end unto the Legal ceremonies, of which himself was the author, to give Authority, not unto the Apostles (who never 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.
nor practised such things, nay contrariwise established and recommended the true and pure simplicity aswell of Doctrine as of ecclesiastical government) but unto them who should come After them, to Cut and clip off all At their pleasure.
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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,
12 But touching the law moral the abuse there of appears most strange in this, that there is no one special Commandment, which hath not been more openly overturned in Christendom then ever it happened in the synagogue of the Iewes,
Which thing hath beene so much handled by saint Paul, especially in the epistle to the Romans and to the Galathians, that it cannot be but an inexcusable reproch vnto them who call themselues Christians to dispute of this point any more.
Which thing hath been so much handled by saint Paul, especially in the epistle to the Roman and to the Galatians, that it cannot be but an inexcusable reproach unto them who call themselves Christians to dispute of this point any more.
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,
and that no man neither dischargeth, nor is able to discharge his debt in this behalf, being utterly undone and made unpayable by the natural corruption of mankind, which thing notwithstanding neither exempteth him out of debt,
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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,
This is then an inexcusable folly to seek After the salvation of the soul by the obligation of death, that is to say in the law moral, which argue our condemnation,
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.
as we will anon declare, in Iesus christ alone, having satisfied for us, in carrying our Sins upon the tree, 1. Pet. 2.24. and accomplished all righteousness for us, Mathew 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 divinity At this day touching our salvation.
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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,
13 It remains to declare the falsification committed in the other part of the word of God, which is our sovereign happiness, I mean the Covenant of salvation in Iesus christ alone, promised unto the Father's,
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.
and finally sent into the world, namely into Iudea in proper person, and After unto all Nations by the Ministry of the Apostles and Others sent hither and thither by them, which is that which we call the Gospel, Tit. 1.2.3. that is to say, the good & true healthful news.
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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 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 we will differ this point unto an other time, thanking in the mean time our good God and Father, that it hath pleased him of his singular mercy and grace, to have opened our eyes to know and detest such Abuses, desiring him to give us farther grace so to use his truth, that we witness by our good life and Conversation, that his Spirit hath not only wrought in our understanding,
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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.
Amen. And Because we have been hitherunto so unthankful for so great a benefit, let us demand of him favour & mercy with heart & with Mouth as Followeth. Almighty God, etc.
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11 Daughters of Syon come forth & contemplate the King Salomon with the Crowne with which his mother crowned him in the day of his espousailes and the gladnesse of his heart.
11 Daughters of Syon come forth & contemplate the King Solomon with the Crown with which his mother crowned him in the day of his espousailes and the gladness of his heart.
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.
how this King is spoiled At this day of his glory in that which is the principal part of his diadem royal, I mean touching that which concerns the office of his mediatorshippe, witnessed by the Gospel called the power of God unto salvation unto every one that Believeth, Rom. 1.16. and by Isaiah the Arm of the Lord, Isaiah. 53.1. A matter of so great consequence, that there cannot fallen out any different or controversy among men, which is more nearer to be looked unto.
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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:
afterwards in the office and charge which he received, to be the true, and to speak properly, the only Prophet and declarer of the counsel of God touching the salvation of mankind:
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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.
Now not any one of these three points remains in his entire in the Church of Rome At this day, which by consequent is nothing less then the true and only spouse of this King.
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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.
Which thing we will endeavour to open & make plain unto you, howbeit summarily, Because the same hath been already handled At large by us upon the First chapter of this Canticle.
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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.
2 But these words of the King crowned, leading us again unto it, and for that this point can never be too oft declared and handled, we will enter again most willingly into it.
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and as for such as were ordinarie, retained for the ordering of the gouernement established by the soueraign prince (to wit by the sonne Heb. 1.2. and 3.6. and Apocal. 13.17.) in cutting & clipping them at his pleasure, not suffering himselfe to bee reprehended of any man, to dispense, to binde, to lose against all lawe of God & man.
and as for such as were ordinary, retained for the ordering of the government established by the sovereign Prince (to wit by the son Hebrew 1.2. and 3.6. and Apocalypse 13.17.) in cutting & clipping them At his pleasure, not suffering himself to be reprehended of any man, to dispense, to bind, to loose against all law of God & man.
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& 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.
& who afterward himself in person declared all the will of God his father, without keeping back any thing thereof, John 15.15. and hath since his ascending up into heaven until he return not to teach, but to judge, continued to declare the same unto the world by his faithful Apostles enlightened with a particular virtue and power of the holy ghost, John 16.3. Act. 20.27. Gal. 1.8. Ephesians 4.11. 1. Pet. 1.12.
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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.
Yea so Far, as notoriously to forbid this declaration of his to be read through all Nations and peoples in a known and intelligible language, fearing, say they, least men should become Heretics, that is to say, fearing least the Light should engender darkness, and the truth lying.
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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:
And what is this Else, then neither to enter into the Kingdom of heaven, nor to suffer Others to enter in, Math. 23.13. then to hide the Light under a bushel, Math. 5.11. There remains the third point of his office of Mediator, namely his Eternal priesthood, which Consisteth in two chief points:
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 touching the corruption of the Whole man, which is as it were the essence of this sin, (whereof we shall afterwards speak in handling the point of sanctification) and touching that which follows it,
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namely that which maketh vs guilty, and children of wrath worthy of the curse of God from our conception, Psal. 51.7. Rom. 5.14.18. Eph. 2.3. There are afterwards the fruites proceeding from this cursed roote, which bind vs specially vnto eternal death:
namely that which makes us guilty, and children of wrath worthy of the curse of God from our conception, Psalm 51.7. Rom. 5.14.18. Ephesians 2.3. There Are afterwards the fruits proceeding from this cursed root, which bind us specially unto 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,
which root of sin, albeit it be so deadened by the holy Spirit in those who Are regenerate, whereof we will afterwards speak, notwithstanding it Leaveth not to bud forth,
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& 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.
& the Spirit, that is to say the power of god, & his Effect in us Gal. 5.17. which combat is most lively described & painted forth unto us by the Apostle, Ro. 7. proposing himself for an Exampl.
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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.
5 If Therefore we demand these goodly Doctors and Teachers of theirs, how the fruits of this vice Are pardoned us, they will answer with us that it is by the death and passion of our Lord Iesus christ.
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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.
namely the distinction, First between Mortal and vemall Sins, which deserve (say they) nothing but temporal punishment, whereof a man is purged by Some displeasance and remorse of them, with one Asperges of holy water, one Bishops blessing, and other such Inventions.
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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.
Whence it would follow in found logic, that such Sins have nothing At all to do with the death and passion of the Lord, seeing the evil requires no such pain in him who Committeth it.
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.
and without which every sin becomes deadly, cast the poor Consciences of men in a sleep (as the empeirall practics use the medicines which they call narcotical, that is to say such as benowme and dead the diseased) until At the length they become senseless and past feeling in all sin and wickedness, Ephesians 4.19. and swollen and puffed up until they be ready to break again with the false opinion of their sati•factions and merits.
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But as touching the effect generally considered, euery offence against God, yea both our peruerse nature & euery motion thereof, bee it neuer so small,
But as touching the Effect generally considered, every offence against God, yea both our perverse nature & every motion thereof, be it never so small,
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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.
and he alone without exception which Takes away the Sins of the world, John 1.29. is the propitiation for our Sins, Rom. 3.23. which he hath born upon the tree in his own person, 1. Pet. 2.24. namely for them, unto whom it is given to Repent, 2. Tim. 2.26. and to believe, John 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,
not that Repentance or Faith it self merit salvation any Way, or have any place of satisfaction towards God (seeing Eternal life is of free gift, Rom. 6.23) but Because that god hath appointed and given true Repentance,
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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:
as a good Way to be prepared to receive pardon, Psalm 51.12.19. and Faith, to apprehend him and to apply him unto us unto Eternal life, John 3.16. In a word Therefore, all sin in his own nature is Mortal and deadly, and contrariwise all sin (except it be the sin against the holy ghost which is unpardonable) is pardoned the believing by the only oblation of our Eternal Priest once made, Hebrew. 10.10. and Rom. 5.1. 6 Their other distinction is double, namely between the guilt and the pain satisfactory, separating the one from the other:
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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,
and between the Sins going before Baptism and those which Are committed After, and all to bring the satisfaction of Iesus christ unto this point, to make that which Proceedeth from us of Some worthiness & merit, which they call condignly meritorious,
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These good Doctors & teachers therefore, as touching the sinnes which goe before Baptisme, grant indeede that they are entirely pardoned both in respect of the guilt,
These good Doctors & Teachers Therefore, as touching the Sins which go before Baptism, grant indeed that they Are entirely pardoned both in respect of the guilt,
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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,
and in respect of the pain, and that by the means of Some virtue of the sacred water, with the actium it self of Baptism, reserving notwithstanding for the young Infants which die before they come unto the age of discretion, a certain place, which they call Limbus, where they Are in Some small enjoying of the Joys of paradise,
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:
But as for the Sins which Are committed After Baptism, the guilt and trespass only pardoned, there remains the satisfactory pain to be paid as they say:
and in what mony? By Fastings, Almes, Pater-nosters and Aues, Pilgrimages, Foundations, and other paines and penaunces imposed in Auricular confession.
and in what money? By Fastings, Alms, Paternosters and Aves, Pilgrimages, Foundations, and other pains and penances imposed in Auricular Confessi.
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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.
But put case one for whom we still pray At all adventures, be come forth already long since? Mary this shall be Set of upon the tail of Another score, to be allowed other.
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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.
For he absolveth à culpa & Pana, that is quitteth both the since and punishment thereof, and commandeth the Angels to draw what Souls it Pleases him out of Purgatory.
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And is there any thing hee can doe more contrarie vnto the effect of that oblation which Iesus Christ himselfe hath made of himselfe vpon the crosse? Yea the spirit of lying, by the iust iudgement of God hath passed yet farther vpon those which haue loued and doe still loue darcknesse better then light, Ioh. 3.19. according vnto the Prophecie of Esay, Esai. 29.10. and that of the Apostle, 2. Thess. 2.11. and 2. Tim. 3.13.
And is there any thing he can do more contrary unto the Effect of that oblation which Iesus christ himself hath made of himself upon the cross? Yea the Spirit of lying, by the just judgement of God hath passed yet farther upon those which have loved and do still love darkness better then Light, John 3.19. according unto the Prophecy of Isaiah, Isaiah. 29.10. and that of the Apostle, 2. Thess 2.11. and 2. Tim. 3.13.
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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:
For he hath so controlled and countermanded the oblation once made for all by Iesus christ himself, that he hath born men in hand and persuaded them, that they must every day really and actually reiterate the same:
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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 whereas the holy supper of the Lord was properly and peculiarly ordained and established, that we should be made partakers more and more of that mystical Union of Iesus christ together with all his merits unto Eternal salvation, 1. Cor. 10.16.
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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 secondly to celebrate in solemn wise the memory of his holy and only sacrifice once for all made with solemn thanksgiving, they have converted the same into a daily sacrifice actual and real of the very and true body of Iesus christ unto God his father, by an High priest anointed and shaven to this end and purpose,
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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,
And this is it which they call their Mass, the which is so rooted in the hearts of the abused and Abusers, that there was never a more execrable blasphemy in the world,
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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.
7 There follows the second point of our Redemption, namely that which is called sanctification, Because that by it being drawn out of our natural pollution we begin to be cleansed and framed unto Justice and uprightness.
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It is also called Regeneration or Newe-birth, Ioh. 3.3. because that by it wee become newe men as touching the qualities of the scule, our vnderstanding being enlightned to know and embrace the truth of God, Ephe. 1.18. and 4.24. and Coloss. 3.10.
It is also called Regeneration or New-birth, John 3.3. Because that by it we become new men as touching the qualities of the school, our understanding being enlightened to know and embrace the truth of God, Ephes 1.18. and 4.24. and Coloss. 3.10.
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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.
As Therefore man made not himself, but the only power and bounty of god created the world, Psalm 100.3. so must we confess that this very grace and power alone makes us new creatures in respect of the qualities which Are within us, in him who is made unto us also Sanctification, 1. Cor. 1.30.
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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:
For the effecting whereof, First all the pollution and filthiness of the nature of man in the First Adam, was abolished in the Flesh of this High priest our second Adam, conceived in the womb of the Virgae by the holy Ghost:
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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.
to the end that we being united by faith with him we should be found in him with that uprightness which the Law requires of man, Rom. 8.4. I mean by merely 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.
Secondly this same Iesus christ, drawing us unto himself by his holy Spirit formeth in us both to will and to do, Philip. 2.13. being made and created anew in him unto good works which he hath prepared to the end that we should walk in them, Ephesians 2.10.
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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,
It is then this only Priest apprehended by faith, in whom we find such and so perfect a cleansing of this original stain, the same being imputed unto us, that the mortifying of this same corruption in us,
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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.
and the spiritual virtue & power fighting in us Are At a combat within us against the Relics of our pollution whilst we wait for our full incorruption & glory in body and in soul until the latter coming of the lord, Rom. 1.24. Gal. 5.17. 1. Cor. 15.28. when he shall crown of his grace & mercy his works in us, 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,
This is then the sum of the Article of our Sanctification whereof we have the seal in holy Baptism, in which the water Representeth unto us the blood which was shed for the remission of all our Sins, together with the virtue of the holy ghost abolishing & burying the old man corrupted,
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:
Farther they say that original sin is really abolished by the water of outward Baptism, and by the virtue of the words pronounced together with their Chrism and other ceremonies:
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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,
8 There remains the point of Intercession, which is as to say, as Intervention, or a coming between, to put himself between God his father & them who call upon him in Spirit and in truth, which these goodly Doctors do so expound,
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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 if Iesus christ were upon his knees, before his father, receiving our requests and supplications according unto the manner & fashion of the Princes of this world, who have their Referendaries or Masters of Request, contrarying herein themselves, who in their Letany say not unto Iesus christ, Pray for us,
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and for the whole Church vnto the end of the world, as wee see him to haue done, especially, Ioh. 17. and hauing beene without doubt heard for euer (mediating the oblation once made afterward by him for the full abolishing of that which put a diuision between God and vs) hath no neede any more to make new praiers for vs, seeing he hath now all power of the father to gouerne vs & to grant vs all things we require:
and for the Whole Church unto the end of the world, as we see him to have done, especially, John 17. and having been without doubt herd for ever (mediating the oblation once made afterwards by him for the full abolishing of that which put a division between God and us) hath not need any more to make new Prayers for us, seeing he hath now all power of the father to govern us & to grant us all things we require:
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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,
as also Because all the Prayers of the Church which is yet Here below Are made in his name, in whom alone also they be received and sanctified by his mediation and Intervention between the father and us Now in lieu of this Doctrine testified and verified throughout the Scripture, having made notwithstanding a Referendary and master of Requests, turning themselves suddenly clean backward,
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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 considering of his majesty & glory, they teach that it were marvelous presumption to go directly unto so great a Lord of lords, and King of Kings:
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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,
And who Are they? Here now every man according unto his private devotion hath power to choose himself a particular patron, beside the general, amongst which they attribute the sovereign place unto the blessed Virgae,
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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:
not upon reason, seeing this cannot be done but we must attribute unto these Intercessors, that which is entirely proper and belonging unto the divinity and Godhead alone, without which Iesus christ himself should be ill & in vain called upon as we have before showed:
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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.
all this notwithstanding, this hath by little and little slipped into the Church by the efficacy of that Spirit of error which they used who resisted Ieremy, keeping themselves to their queen of heaven, Jeremiah 44.17. as they of whom we now speak hold themselves to theirs.
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And what I praie you hath brought in this cursed ouerthrowe of the true inuocation of God in Christendome but the distrustfulnes of the fauour and good will of our Mediator towardes vs? And yet what shall wee find either in heauen or in earth which hath giuen vs or coulde euer giue vs such assured testimonies of his loue and dilection? For wee cannot so much as praie as we ought, without he doe first preuent vs by his holy spirit, Rom. 8.25.
And what I pray you hath brought in this cursed overthrown of the true invocation of God in Christendom but the distrustfulness of the favour and good will of our Mediator towards us? And yet what shall we find either in heaven or in earth which hath given us or could ever give us such assured testimonies of his love and dilection? For we cannot so much as pray as we ought, without he do First prevent us by his holy Spirit, Rom. 8.25.
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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.
or from our only imagination, be it forged anew or retained by an evil custom, can be acceptable unto God, Iam. 1.6. and John 4.22. and Therefore above all things is this holy assurance upon the only truth, love and power of the only Mediator recommended unto us, Hebrew 10.19. 1. John 2.1. bereaving us by consequent of all presumption of ourselves.
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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:
Why but, say they, we pray one for an other, and do also crave the Prayers one of an other without any derogation At all unto the Authority or office of Iesus christ who is our sole Mediator:
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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,
true, we use the mutual Prayers of one an other as being environed all of us with the like necessities, to the mutual participation of which, charity does bind us,
& 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.
& which we may and ought to cause to be understood of one an other, according to the word of God and the Examples of the holy prophets and Apostles.
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& 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,
& their bodies Are in the dust waiting together with us for the latter day? Therefore when such as Are yet living demand & crave the mutual Prayers of their brothers, this is not to make them Intercessors,
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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.
or to adjoin them for Sodales unto Iesus christ, or as subordinate mediators between Iesus christ and us, to rank them and cause them to march in procession as they do in their Litanies.
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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,
But this is to join our selves and them together, to address and Direct our selves to one and the self same God and father in the name of this sole and only Mediator aswell of Intercession as also of Redemption, which Are two points altogether unseparable,
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as saint Iohn witnesseth calling Iesus Christ our Aduocate in the same sense that he called him our propitiation meaning to exclude all other Aduocates and all other propitiators towardes God. 1. Iohn. 2.1.2. beeing none besides him in whom our prayers, or other workes whatsoeuer are acceptable.
as saint John Witnesseth calling Iesus christ our Advocate in the same sense that he called him our propitiation meaning to exclude all other Advocates and all other propitiators towards God. 1. John. 2.1.2. being none beside him in whom our Prayers, or other works whatsoever Are acceptable.
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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:
as also in Pardons and whatsoever Else comes into their Thought (which is nothing Else but to derogate as from the mediation of Redemption) and beside in the Intercession of Others towards him:
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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.
but it was when they buffeted and scourged him, John 19.1.2. 9 Thus you see my brethren, what the Iesus christ of this false Church is, from which the mercy of God hath withdrawn us, to know and to serve the true & only Iesus christ, true God and true man, having a name above every creature high, middle or low, in his celestial and Eternal Empire, who hath declared unto us all the counsel of God touching our salvation by the contents of the writings of his faithful prophets & Apostles, being the only Eternal priest & by virtue of this Priesthood our sole & only Mediator aswell of Redemption as also of Intercession between the father and us unto Eternal life, in the which faith the Lord give us grace to live and die to enjoy one day on high eternally with him the glory which he hath purchased by the price of himself.
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But who may this mother be, who hath crowned him therewith, seeing it is of the father onely that he craueth it, both in respect that his diuine maiestie was as it were abased in the infirmitie of the fleshe for a time, Ioh. 17.5. as in respect of the superioritie ouer all the world promised vnto him in regard of his humanitie, Psal. 2.8. & Psal. 110.1. expounded by the Apostle, 1. Cor. 15.24. Ephes. 4.11. and Philipp. 2.9. This place therefore hath diuerse interpretations.
But who may this mother be, who hath crowned him therewith, seeing it is of the father only that he craveth it, both in respect that his divine majesty was as it were abased in the infirmity of the Flesh for a time, John 17.5. as in respect of the superiority over all the world promised unto him in regard of his humanity, Psalm 2.8. & Psalm 110.1. expounded by the Apostle, 1. Cor. 15.24. Ephesians 4.11. and Philip. 2.9. This place Therefore hath diverse interpretations.
To let passe therefore the interpretation of certaine contemplatiue, or rather of dreaming and doting Doctors, who haue appropriated not onely this place,
To let pass Therefore the Interpretation of certain contemplative, or rather of dreaming and doting Doctors, who have appropriated not only this place,
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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.
Others have understood by this word of mother the humanity of Iesus christ, which contrariwise is crowned in him & by him, who hath honoured it so Far with his personal Union.
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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.
For albeit Iesus christ was not born in Jerusalem according unto the Flesh, notwithstanding he there took his crown, Psalm 2.6. and that by the testimony of Pilate who knew not what he did, John 19.19.22. as it was also said by Isaiah 2.3. and Mich. 4.2.
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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,
that he should come forth of Jerusalem, that is to say that he should there be born, in respect of the quality of his celestial Kingdom, which Consisteth in the setting up and government of his Church,
as it came to passe by expresse commaundement, Act. 1.4.12. This exposition, besides the foundation which it hath, serueth vnto great edification, this coronation and this Crowne beeing diuersely considered:
as it Come to pass by express Commandment, Act. 1.4.12. This exposition, beside the Foundation which it hath, serveth unto great edification, this coronation and this Crown being diversely considered:
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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,
This is then the cause Wherefore the true spouse desiring, according as this spiritual marriage Implies it, that all the world if it might be were joined with her in one body under this head and Bridegroom, Inviteth the other Daughters of Jerusalem, to come in good earnest and not for fashion sake or outward appearance and profession only, to contemplate the true King of peace in this royal majesty of his, wherewith their Common mother, to wit Jerusalem, had crowned him, I mean so Far as that earthly Solomon was the figure of this true King and Bridegroom,
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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.
as also by a correspondence the coronation of the terrestrial Solomon celebrated by those of Ierusalem, proceeded not of them of the city but from the Ordinance and Commandment of David, which the City accepted of.
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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.
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 upbraid them the same with which S. Peter did, Act. 2.23.24. & 3.13.14. & Saint Stephen, Act. 7.52. conformably unto that which was foretold, Zach 12.10. and Mathew 26.64. as if she said.
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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:
Behold indeed the true King of peace accepted and crowned with all majesty of Ierusalem. Come and see him you who desire your own welfare and salvation:
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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,
Behold I say in what sort this spouse might by a Prophetical Spirit reproach the Daughters of Ierusalem. But beside all this to express yet more clearly this name of Mother, I say, that this which is Here said of this coronation of Solomon by his Mother may be also referred unto that which is in his history,
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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.
namely unto that, that the crowning of him Come to pass by his Mother, in as as she by the suggestion of Nathan put David in mind in good time of his promise which he had made of leaving the crown unto Solomon and not unto 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:
Which being referred unto the true Solomon, we must attribute the crowning of him unto the heavenly father which is somewhat referred unto the Mother in respect of him which was the figure of him:
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.
namely that in this spiritual marriage, which is Here mentioned, there Are so many Degrees to be considered as there be approchings of the Messias near his Church by the manifestation of his will.
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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,
and the time After the Law (which was as it were the chalking forth of this Bridegroom) shall be accounted as it were the solemnizing of the fiansailes, especially in the building of the Temple,
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.
Afterwards At the coming of the Lord in Flesh this marriage was really contracted by words of the present, according unto that which the Apostle expressly Teaches us, Ephesians 5.25.29.
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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.
namely, to the communion of body and goods with this Bridegroom 1. Cor. 1.30. and 10.16. in such sort notwithstanding, that the full and perfectly real consummation of this marriage, appertaining unto the enjoying of Eternal life, 1. Cor. 15.28.54. is differed unto the day of his glorious appearance, 1. Thess 4.16.17. and elsewhere in many places.
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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,
Unto what time Therefore shall we refer these espousailes and this joy and gladness? Solomon the son of David being Set before us in this place as a figure of the true Solomon,
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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:
and his coronation in Ierusalem Here below being represented unto us as no vain figure of the real taking of possession of the true Solomon in the heavenly 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:
it seems that it is not to be doubted, but that according unto the ordinary style of the prophets, the time of the solennising of the fiansailes, under the which this Canticle was written, is properly mentioned in this place:
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.
And indeed this hath been always the right manner of speaking of the figures & shadows of the Law ceremonial, that the people was always led unto the substance & body of them, which is our Lord Iesus christ, Col. 2.17.
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& 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,
& throughout the Whole Epistle to the Hebrews, in such sort, that for want of observing of this method those Abuses have been engendered which Are reproved, Psalm 50. & so oft by all the prophets,
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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.
Briefly Salomō hath in this place declared by this divine medley of himself crowned in his fiansailes in his Ierusalem, with the espousailes of the true Solomon in his celestial Ierusalem which was to be gathered out of all Nations of the world, that he had not forgotten, that the promise made Concerning him to David his father, had in such sort linked him with the other son of David, of which himself was only the figure & shadow, that it might seem At First sighed that the Lord spoke of one only person and of one only Eternal Kingdom, 2. Sam. 7.14. & 1. Chronicles 17.13. 12 Now that it is not without great cause that the spouse calls this day the day of the gladness of the heart of this bridegroom, appears by the more them marvelous effects.
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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 have protested, that he desired nothing more then this oblation of himself to carry our Sins upon the tree, which is the principal article of the contract of this marriage? Lycia 12.50.
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.
namely that, My God, my God why hast thou forsaken me, Declareth, would he have prayed for them who Crucified him? Lu. 23.30. on whom also afterwards he showed mercy, Act. 3.17. which he yet Continueth to do At this day towards us so unworthy of so great and incomprehensible favour.
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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 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:
13 Go too then (my brothers) unto whom in our time this King is as it were again appeared, to cause us to see the brightness of his crown buried as it were before in such thick darkness of ignorance and Superstition, which were covered with the name of Christianity and true devotion, let us pray him, with all our heart, that this infinite love & charity of his which shows us from on high the flowers of his crown, to cause the glory of that Kingdom which was prepared for us before the Foundation of the world, Math. 25.34. to be poured down upon us:
crd vvb av av (po11 n2) p-acp ro-crq p-acp po12 n1 d n1 vbz c-acp pn31 vbdr av vvn, pc-acp vvi pno12 pc-acp vvi dt n1 pp-f po31 n1 vvn c-acp pn31 vbdr a-acp p-acp d j n1 pp-f n1 cc n1, r-crq vbdr vvn p-acp dt n1 pp-f np1 cc j n1, vvb pno12 vvi pno31, p-acp d po12 n1, cst d j n1 cc n1 pp-f png31 r-crq vvz pno12 p-acp p-acp j dt n2 pp-f po31 n1, pc-acp vvi dt n1 pp-f d n1 r-crq vbds vvn p-acp pno12 p-acp dt n1 pp-f dt n1, np1 crd. pc-acp vbi vvn a-acp p-acp pno12:
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,
Let these things (I say) pierce our hearts to cause us to go forth of our selves, to the end that we may thoroughly contemplate this King there where he Causes himself to be seen of us, let us know him, love him, follow him through all the pathways it shall please him to conduct us,
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.
And Because that having hitherto done the clean contrary, we have so oft and so greatly offended him, let us crave grace & mercy At his hands as Followeth.
cc c-acp cst vhg av vdi dt av-j n-jn, pns12 vhb av av cc av av-j vvn pno31, vvb pno12 vvi n1 cc n1 p-acp po31 n2 c-acp vvz.
