Sermons on Three Chapters of Song of Songs, Sermon 18
THE EIGHTEENTH SERMON. Our helpe be in the name of God, &c. It is written as followeth in the ſecond Chapter of the Canticle of Canticles, the 5.6. and 7. verſes.
5 Cauſe my ſpirites to come vntounto me with thoſe flagons: make mee a bed with thoſe Apples: for I faint (or ſound) with louelove.
6 Let his left hand be vnderunder my head, and let his right hand embrace me.
7 Daughters of Ieruſalem, I charge you by the Roes and by the Hindes, that ye ſtir not vp, nor waken my louelove, vntil ſhe pleaſe.
1 The moſt perfect are not capable of the ſweetenes of the meates of this banquet, but we maie not hauehave leſſe appetite for all this.
2 A complaint againſt the contempt of this ſweete and wholeſome nouriſhment.
3 The difference betweene that wine which is drawne out of the true veſſels, and that which is ſower, muſtie, poyſoned, as well olde as newe, and from what tree the true apples, which fetch our ſpirites againe vntounto vsus, are gathered.
4 The vertue and force which maketh our eating and drinking in this feaſt profitable vntounto vsus conſisteth and resteth in God alone; and the great abuſe committed both in this poynt as alſo in doctrine, and the ſacramentes.
5 Wherefore the ſpouſe is not contented to be held vp with one of her Bridegroomes handes onelyonly.
6 We must by particular meditation digeſt the ſpirituall nouriſhment wee receiue in this banquet.
7 Satan and his complices buſie themſelues in nothing more, then to hinder this digeſtion, but the Bridegroome holdeth them and brideleth them ſo far as pleaſeth him.
8 It is eſpecially needeful that God repreſſe thoſe who trouble the repoſe and quiet of his ſpouſe within.
9 God wanteth no executioners of his iust iudgements, eſpeciall againſt the perturbers and troublers of his ſpouſes repoſe and peace.
10 After meditation we muſt awake, and proceed to the practiſe of a chriſtian life: and touching great abuſe committed in this behalfe.
11 A concluſion touching the ſumme of that which is contained in this and in the ſermon before.
WE hauehave left the ſpouſe in the banquetting hall in the moſt wiſhed eſtate ſhe could deſire, & now to hear her ſpeak, it ſeemeth the cleane contrarie, ſeeing ſhe ſpeaketh as if ſhee were quite out of heart, hauing loſt al ſtrength, & being brought as a man would ſaie vntounto an vtter extremity. We muſt therefore note that our infirmity and weakneſſe is ſuch and ſo great, that cannot in truth ſuffer either ioie or ſorrow, if the one, or the other ſurpaſſe our capacitie. In ſuch ſort that as a man may die by hauing his heart ouerſtraitned and locked vp with anguiſh and ſorrowe: ſo maie the like alſo happen vntounto him, if his hart bee ouermuch opened and enlarged with a ſuddain and ouer great ioy. The like we ſee to come to paſſe in many places of the holy and ſacred hiſtory, that holy perſonages become for a time no better then deade men, if the Lord appeare vntounto them in anie vnaccuſtomable maieſty As the Apoſtle witneſſeth & ſaith, that when it pleaſed God to make him to ſee things that cannot be told, he knew not whether it were himſelfe, his ſpirit remaining within the body, or were otherwiſe rauiſhed out of himſelfe, 1. Cor. 12.2. Act. 22.17. And that the like hapned alſo vntounto the prophets beeing filled with the ſpirit of God, appeareth by that we reade, 1. Sam. 19.24. The ſpouſe therfore in this place, being preſent at this banquet, ſaith that the apprehenſion & conceit of ſo great a fauour, & as well the ſweetnes of the fruite of this Apple-tree, as alſo the ſauour of that drink ſhee drank in this bāquet, maketh her to ſound, as beeing at the firſt not capable thereof. Not that therefore ſhee had loſt all appetite (for contrariwiſe ſhe calleth for that wine and for thoſe Apples) but as if ſhee deſired that ſhe might hauehave them in ſuch ſort, as that thereby ſhe might bee brought vntounto herſelfe againe, whereas ſhee was not able to beare them in ouer great aboundaunce. Cauſe therefore, ſaith ſhe, my spirit to come againe vntounto me, by giuing me of that wine, and making mee as it were a bed of thoſe Apples: by the odour whereof my ſpirites may be recreated as men are wont to doe vntounto them who beginne to faint at heart, to whom they giuegive not anie great quantity to eate or drinke, but a droppe or two of wine, or ſome other ſweet thing to ſmell vntounto, to cauſe their ſpirites to come vntounto them.
2 And what ſhall I ſay touching this point, but that it ſeemeth in a manner, that there is no longer any Church in the world? For euen in our time, in which it hath pleaſed God not onelyonly to ſet vp the hall of this banquet, but alſo to leade vsus in thither & to offer vsus this very ſame meat, & this very ſame drink, after the moſt requiſite ſort of prouiſion that poſſibly may bee made: where are thoſe, who inſteede of apprehending ſo exceeding a bountie as to be therewith rauiſhed, voutſafe ſo much as to ſit downe at table? Or being ſitten downe, to eate and reliſh and to digeſt this meate with an eager ſtomacke & hungrie appetite? Nay rather on the contrary ſide, doe we not as did the children of Iſraell, who fell ſome to loathing the Manna, which they could not at the firſt ſufficiently praiſe & commend? The Lorde therefore of his mercy ſharpen our appetite, & correct our taſt, & make vsus this true ſpouſe, of whom it is here ſpoken.
3 Let vsus note farther that it is not ſpoken here of all wine, but of the wine of thoſe veſſels ſaith the ſpouſe. For there is a mingled wine, ſuch as the Phariſies gaue the people to drink. There is alſo a vineger-wine, a dead and turned-wine, yea a poiſoned wine, as is that with which the great whore of Rome hath poiſoned the kings & nations, Apoc. 17.2. to make them to raue and to rage, as Ieremy alſo ſpeaketh of that other Babylon, Ier. 51.17. And therefore wee muſt take diligent heed we be not herein deceiued, the world being ouer ful, and now more then euer, of ſuch brewers and minglers of this wine, that is to ſay, of this word of God which ought to be ſincerely and purely adminiſtred, as the Apoſtle warneth vsus, propoſing himſelfe for an example, 2. Cor. 2.17. warning elſewhere al the faithfull, to proue all things and approue the good: 1. Theſſ. 5.21. We muſt therefore followe the example of them of Beroea, who, as it is written, Act. 17.11. before they would drinke the wine which was preſented them by the hande of the Apoſtle himſelfe, a faithful ſeruant of God, would firſt ſee and know whether it agreed with the wine of the old veſſels or barrels, namely that which the Prophets gaged and drewe: which when they had found, then they receiued it and drank thereof: as it is alſo ſaid by the Lord, Mat. 13.52. that euerie ſcribe and doctor which is wel taught in the kingdome of heauen, is like vntounto an houſe-holder which bringeth forth of his treaſure things new and old. And here we muſt againe take diligent heed of ſatans and his miniſters ſubtilty, who would beare vsus in hand that al old wine is good, and muſt be receiued: which is moſt falſe. For there is aſwell olde wine mingled and poiſoned, as new wine, which we muſt warily take heede of. The receipt therefore to preſerue vsus there-from, or if happily wee hauehave dronke of it, to vomit it vp againe, is firſt, to conſider wel whether it be drawen out of the true veſſels of the Lordes ſ…ller, which are the writings of the Prophets and Apoſtles, otherwiſe called, the old & the new Teſtament, & ſo conſequently reiect and refuſe without all exception whatſoeuer wine is drawen elſewhere. Againe ſeeing the craft and ſubtilty of theſe lewd tauerners & poiſoners is ſuch, that they infect & corrupt euē the pure wine drawn out of the true veſſels: we muſt in the ſecond place conſider of wel, not only the colour, which they can wel tell how to counterfet, but eſpecially the ſauor & the taſt, before we ſwallowe downe one drop of it. Aſmuch is meant by that which the ſpouſe ſaith afterwarde, not ſimply that they ſhould make her a bed of apples, but of thoſe apples, to wit, of thoſe which are gathered from the true apple tree, which is the tree of life: of which whoſoeuer eareth, hee ſhall neuer ſee death, Ioh. 6.51.
4 But yet this ſpouſe is not ſo contented, if the Bridegrome hold not vp her head with one hand & her body with the other, & that for two reaſons. The firſt becauſe the force and vigor of that wine, and of thoſe apples, that is to ſay, of the preaching of the worde of God which quicken our hart & cauſe our spirits to come again vntounto vsus, dependeth wholly and entirely vponupon the inward power and working of God, without which the woorde preached is no other thing then a ſound which entreth in at the one eare, and goeth forth at the other: and the ſacramentes are nothing els but vaine ſhewes and repreſentations of thinges terreſtriall and common: ſaue that the contempt, either of this woord or of theſe ſacraments condemneth the contemner & deſpiſer of them before God. For it is for ſorcerers, charmers, and inchaunters, to attribute a power of woorking vntounto the bare and ſimple pronuntiation of wordes, be they vnderſtood and liked of, or not: as alſo to attribute any kind of holineſſe or vertue of working in our ſoul vntounto the ſigne of the Sacrament, is not only ſuperſtition, but execrable and damnable Idolatry. For this is a thing denied vntounto the Angels themſelues, this vertue being incommunicably proper and belonging vntounto 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 eueryevery faithful by his only powerfull woorking: which I will declare and make plaine vntounto you by a familiar ſimilitude, that we iut not any more and runne a-ſhelfe on ſuch Idolatry and very manifeſt ſorcery. The queſtion therefore being of corporall nouriſhment, becauſe God hath ſo ordained it from the beginning, that the creatures ſhould be ſuſtained in their earthly and ſenſuall life, as Saint Paul calleth it, by that which the earth bringeth forth and produceth, Gen. 1.29.30. It is certain that God hath withal giuen & as it were encloſed in the bread, that which the Prophet calleth the ſtaffe of bread, Ezech. 4.16. that is to ſay, a natural vertue and power to maintaine the ſtrength of body in him who eateth thereof and can digeſt it. Likewiſe he hath giuen vntounto the wine a naturall and inwarde vertue and property to ſuſtaine and to cheare the heart of man which drinketh thereof competently and meaſurablie: Pſal. 104.15. The like is of other creatures created for the vſe of this corporall life with giuing of thankes, 1. Tim. 4.3. as it commeth alſo to paſſe in many other creatures ordained for remedies of ſickneſſes and diſeaſes, againſt which, wee ſee that god hath inſerted in them a certaine proper and natural force and vertue, reſeruing ſtil notwithſtanding vntounto himſelfe the right & power of making this vertue of theirs auailable, or not auailable in his creatures, according vntounto his good will & pleaſure: ſo that it is on iuſt cauſe, that we craue of him our daily bread, as confeſſing, that as hee alone hath made the bread, ſo he hath compaſſed and limited the vertue and force thereof: in which reſpect wee muſt auouch and confeſſe, that himſelfe is the firſt and true cauſe of our beeing and nouriſhment: but as for the life ſpirituall and eternall, that is in ſuch ſort reſiant and abiding in the onelyonly perſon of Ieſus Chriſt, the true and only bread of life, that there neuer was, nor is, nor ſhalbe any creature whatſoeuer in heauen, or in earth, or belowe the earth, which hath in it any one dram, be it neuer ſo litle, of this force & vertue, which truely quickneth & liueth vntounto eternall life. For euen as himſelfe alone hath doone all thinges which were requiſite for our ſaluation: ſo the force & vertue both of diſpoſing the ſoule of man to receiue & apprehend that which he hath doone for vsus, 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 vponupon vsus by the vertue and power of the holy ghoſt, which is alſo the eſſential power of the father and the ſonne: of whom for this cauſe Ieſus Chriſt hath ſaid, he ſhall take of mine and ſhall ſhewe it vntounto 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 vntounto the ſaynts, Act. 10.3. Heb. 1.14. but not that they hauehave any vertue or power, either in whole or in any part whatſoeuer, to drawe vsus vntounto God: to chaunge our heartes of ſtone into heartes of fleſh: to giuegive vsus eares to heare: to open our heart, much leſſe to iuſtifie and to ſanctifie vsus. For all this is properlie appertaining vntounto God our father, by his holy ſpirit, in his ſonne Ieſus Chriſt. And what is the power of men choſen and ſent vntounto this purpoſe? To be the embaſſadors of God, to announce and declare his wil, to ſow, to plant, to water the field into which they are ſent, in aſmuch as they preach the word & adminiſter the ſacramentall ſignes: but who is it that diſpoſeth and fitteth the land, which of it ſelfe is barraine and ſtony, to receiue the ſeede? Who maketh it to grow, to bud forth, to floriſh, to beare fruite? The onelie ſonne of righteouſneſſe, the onelyonly appointed Prince and Sauiour to giuegive repentaunce and remiſſion of ſinnes vntounto his Iſrael, Act. 5.31. What is then the vſe of the word? To ſignifie vntounto the ſoule of man by the eares, that wherefore the woords are in eueryevery language and toung ordained, and nothing elſe: in ſuch wiſe, that in reſpect of them who hauehave not the vnderſtanding of the toung in which a man ſpeaketh, and of them which well vnderſtand the toung, but hauehave 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 vntounto ſaluation, then if one ſhould ſpeake vntounto a deade man. And the ſacramentes what vertue hauehave they? To repreſent vntounto the eies that which the ſacramentall promiſe ſaith vntounto the eares, and nothing elſe. What doth then the water of Baptiſme doe in the adminiſtration thereof? It teſtifieth vntounto the eies and other the ſenſes of him which is Baptiſed being come vntounto age, that as the common water waſheth away the filth and vncleanneſſe of the bodie, ſo Ieſus Chriſt hath by his death and paſſion waſhed awaie and done forth al our ſinnes, and purified and clenſed vsus from our corruption to glorifie vsus one day in life eternal. This is it I ſaie which it teſtifieth and witneſſeth vntounto vsus, & not that it cā cauſe any thing to be perfourmed in vsus vntounto farther ſanctification, or produce anie thing in vsus in that behalfe, as beeing therfore called ſacred & holy, not that it hath anie more puritie or holineſſe in it ſelfe then common water: but onelie becauſe it is appointed and dedicated vntounto this holie vſe, to be an holy, heauenlie and ſpirituall teſtimonie of our ſanctification, by the ordinance of God. The like is to bee ſaid of the ſacramentall ſignes of the holy Supper of the Lorde, to wit, that the bread and the wine are holy and ſacred teſtimonies ordained of God to witnes vntounto our eies things inuiſible, and ſuch as are effectuated and wrought in vsus by the onelie working and power of the holie Ghoſt, namely, that as receiuing bread and wine corporally for the noriſhment of the bodie and mainteinance of this corporall life: ſo embracing by faith our Lord Ieſus Chriſt, true God and true man, he is made ours and wee are made his moſt nearely and ſtraitly by a ſpiritual communication which we hauehave with him, and by the true iuyce of ſpirituall and eternall life and nouriſhment which we draw from him: to the end to liue eternallie in bodie and ſoule with him, when this bleſſed and happie daie ſhall come. I ſaie therefore againe, that, to attribute anie inwarde vertue and power vntounto the woords, though the wordes be ſuch as are ordained by God and pronounced in his name: ſemblaby to attribute anie vertue vntounto the adminiſtratours of the woorde or of the ſacramentes: yea farther to attribute anie ſpiritual force of woorking vntounto the ſacramental ſignes, is a moſt open and deteſtable, not onelie ſuperſtition, but alſo Idolatrie.
5 To come now vntounto 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 vntounto her. Secondlie ſhee therefore deſireth this, becauſe ſhee knoweth that if the ſecond grace accompanie not the firſt, and the third the ſecond, and ſo on vntounto the end, nothing would bee perfected and effected in vsus, and we would incontinentlie vomit vp againe the meate and drinke wee receiued, with how good an appetite ſo euer wee firſt ſauoured and ate it: and ſo our latter eſtate and condition ſhould bee worſe then the firſt, and from ſounding wee ſhould fall into an vtter fainting and giuing vp the ghoſt. And therefore if we wil be this true Church, there is no thinking of our ſelues proper and able men ſtraight way, when we hauehave receiued a little, and ſo content our ſelues with that meaſure of faith we hauehave, though we had an hūdred thouſand times more then wee hauehave: but we muſt hauehave a perpetual appetite, deſiring that which wee hauehave alreadie, to the end it may be ſtil continued & encreaſed in vsus: crauing of God new ſtrength, and that it would pleaſe him not to lead vsus into tentation: but continue to ſuſtaine and hold vp with one hand our weake and heauie head, & embracing with the other hand our hart and our wil altogither fainting and languiſhing, naie for the moſt part of time, rebelling againſt him: to the end that beeing fortified in all the faculties and actions of the bodie and ſoule, and ſo ſtrengthened throughlie in bodie and ſoule, wee may end our courſe happilie and receiue the crowne which he hath prepared for vsus.
6 It followeth now to ſee how the ſpouſe being by means of that wine, and thoſe apples come vntounto herſelfe, is in this place propoſed vntounto vsus as it were in a deepe reſt, not of a ſleep, which would bereaue her of al manner of feeling of that good, which ſhe receiueth in this feaſt, as we ſee how that natural ſleepe is no other vntounto vsus thē the Image of death, hindring the actions of al our ſenſes, albeit that God hath ordained it for the refreſhing and ſtrengthening of our poore bodie, which hath need of this comfort, and would not otherwiſe be able to indure & continue in his daily trauell. But we muſt vnderſtand by this ſleepe of the ſpouſe, that happy repoſe and contentment, which euerie faithful ſoule enioieth, being ſequeſtred from all earthly cogitations and thoughts to be occupied onelyonly 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: euen as after corporall repaſt, a man quitting and laying aſide all his corporal actions, ſetteth himſelfe to ſleep, to digeſt that which he hath eaten and dronken, thereby to be preſerued & ſuſteined. This repoſe thē is nothing els but that meditation whereof it is ſpoken, Pſal. 1.2. and Pſal. 16.17. And elſewhere in many other places, & whereof we hauehave excellent examples, in the Canticles or ſongs of Samuels mother, 1. Sam. 2.1. and of Dauid, 2. Sam. 7.18. of Zacharie, of the virgin Mary, of Simeon, Luk. 1. and 2. For ſo farre is it that this ſleepe cauſeth the ſaints to looſe their ſpeech, that contrariwiſe it is it which openeth their mouth, not to talke as in a dreame, but to ſpeake as being rauiſhed into heauen. This is it which we ſee happened vntounto 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 giuegive vntounto vsus this repoſe and reſt, Ioh. 14.27. ſo neither can they take it from vsus. True it is that Satan troubleth it, and cutteth it off ſo much as he can, and wanteth no helpes, yea of our owne ſelues in this behalfe and to this purpoſe. But yet notwithſtanding it is not in the power of any to trouble vsus, except when & how farre it pleaſeth God they ſhall doe it. This is it which we are heere to learne touching the expreſſe charge, the Bridegroome in this place giueth vntounto the daughters of Ieruſalem, that they trouble not this reſt of his spouſe, but ſuffer her to ſleepe quietly ſo long as ſhee will. Wherein we hauehave firſt to marcke diligently, this continuall & perpetual prouidence of him, of whom it is ſaide, that hee that keepeth Iſraell doth neither ſlumber nor ſleepe, Pſal. 121.4. And therefore it is vntounto him we muſt make our only repaire and refuge ſaying with the ſame Dauid: I will laie me downe to ſleepe & wil not wake, for the eternall wil defend me. Which he doth not only then, when in deſpite of the Diuel & al his complices wee hauehave ſome reſt, as wee may ſay, that for theſe fifty yeares or thereabout, it hath pleaſed God to continue it vntounto vsus in this place, and as it is ſaid, Pſal. 23. to feed vsus in al aboundance with his heauenly foode, in the ſight and view of all the enimies of his trueth: but alſo principally in the moſt rough tempeſtes of tryals: that we might ſay with Dauid: he hath hid me in his tabernacle in the time of aduerſitie according vntounto thoſe wordes with which the Lord cōforteth his church, Eſay. 26.20. Ariſe my people, enter into thy ſecret chambers and ſhut the dore vntounto thee, & hide thy ſelfe for a litle time, vntill the indignation be ouerpaſſed. It is the Lord then who giueth this true repoſe and reſt vntounto his Church, and who defendeth it ſo farre as ſeemeth expedient vntounto his bleſſed will.
8 But what are theſe daughters of Ieruſalem which are thus adiured in this place? Some take them to bee the damſels of the spouſes traine, as if a man ſhould ſay vntounto the waiting gentlewemen of a Queene, take heede you awake not your Lady & Miſtreſſe. But it were needleſſe to vſe ſo ſolemne a charge towardes ſuch perſons: and it ſeemeth rather that this is ſpoken vntounto them who would not faile to trouble this repoſe and reſt if ſo be they were not hindred. The Bridegroom therfore in this place calleth them daughters of Ieruſalem, whom the ſpouſe before, Chap. 1.6. calleth not Her ſiſters, but Children of her mother: namely thoſe, which are in the Church but not of the Church, as S. Paul putteth a great differēce, between the circūciſed without, & the circumciſed within, Rom. 2.18. ſaying, that al are not the children of Abrahā, which are of the poſteritie of Abrahā, Rom. 9.7. Theſe are therfore they vntounto whō the Bridegrome giueth this charge, as vntounto thoſe, who are the neareſt, & therfore the moſt dangerous enemies of the Churches reſt, as experience hath dayly ſhewed, & yet eueryevery day ſtil ſheweth thē to be. For who are they who at this daie doe moſt hinder the aduancement of the kingdome of God, and that the Church ioyeth not in this reſt? They are neither Iewes nor Turkes which ſo much doe it, in compariſon of them, who call themſelues the Catholique Church, naie the chiefe pillers thereof: together with certaine curſed Apoſtates and heretiques gone foorth from vsus, becauſe they were not indeed of vsus, 1. Ioh. 2.9. but what? God brideleth them notwithſtanding then, & ſo far as is behooueful & expedient, as it is ſaid in this place.
9 As for the Roes and Hindes which are heere taken to witneſſe of this charge, beſides that this maner of ſpeech is agreeable to the whole tenour of this Canticle, in which this mutual diſcourſe is repreſented to be had between thoſe which are in the fields: it is no new thing that the Lord and his ſeruants, take to witnes againſt men al ſorts of creatures: as the heauens and earth, Deut. 32.1. the oxen & the ſtars, Eſai. 1.2. the cranes, the ſtorcks, and the ſwallowes, Ier. 8.7. yea the mountaines & the foundations of the earth, Mich. 6.1. As in deed there is no creature high, middle, nor lowe which demaundeth not vengeaunce of God, againſt ſuch as are rebellious and diſobedient vntounto his commandementes, Rom. 8.21: Yea when it pleaſeth God, hee maketh them executioners of his iudgementes, as appeareth by the ſauadge and cruell beaſtes, of which it is ſpoken, 1. King. 13.25. and 2. King. 17.25. euen the verie frogs and flies, as appeareth by the plagues of Aegypt: ſo that it is verilie a terrible thing to fal into the handes of the liuing god. And with this are they eſpecially threatned, who are the perturbers & troublers of the church, otherwiſe called the annointed of the Lord, Pſalm, 105.15. and which are heere named the Bridegroomes louelove, a woord moſt ſweete, pleaſant and amiable. O wretched and wretched againe is he who refuſeth to hauehave his part therein, eſpecially now when the ſonne hath reuealed vntounto vsus al the ſecretes of our ſaluation, as vntounto his frindes, and not as vntounto his ſeruantes, Ioh. 15.15. yea, hath confirmed and ratified vntounto vsus this infinit LoueLove and Dilection of his, by giuing his life for vsus.
10 But what meane theſe wordes which follow, vntil ſhe wil be awaked? For can the faithful ſoule be full of this ſleepe, and deſire to be awaked out of it? Certainlie Saint Peter had no ſuch meaning in the hiſtorie of the transfiguration, but rather deſired, he might ſtay continually in the mountain. I confes therefore that ſuch a meditation and as it were ſuch a retired contemplation of euerie faithfull ſoule, is a thing altogether incomparable in reſpect of anie thing in this woorlde beſides: whereof Dauid may be a witnes Pſal. 63.6.7. But notwithſtanding ſeeing the members of the Church ought not onlie to receiue this nouriſhment to be thereby ſuſtained and nouriſhed, but alſo to imploie themſelues to the vſe and ſeruice of the whole bodie, there is no talke of being alwaies & continuing in this contemplation: but we muſt come alſo vntounto action and trauaile daie and night, eueryevery man according vntounto his vocation. And therefore theſe good fathers, who ſo ſequeſter themſelues from the world, that in the end they hauehave neither ſerued to their own & others profit, hauehave greatlie abuſed themſelues. So wee read that Ieſus Chriſt, the true and perfect patterne of Chriſtian life, withdrewe himſelfe aſide at euening into ſome ſecret place: but he emploied al the day in going vp & downe, in teaching and doing of miracles, yea buſying himſelfe ſo far as that he forgate his meate, Mark. 3.20. Saint Paul alſo knoweth not which of the two he ſhould chuſe, namelie, either to be diſlodged out of this bodie, which he eſpecially deſired, or to remaine in it, Phil. 3.23. and that to trauel night and daie, both publikely and in priuate houſes, Act. 20.20. And this is the cauſe why the Bridegrome would hauehave his ſpouſe to take her reſt and that ſoundlie, and ſo far as to be ſatisfied therwith, and no man to trouble her repoſe, except the Bridegroome would ſo hauehave it and appoint it. For it is for him alone to wake her, as he ſaith afterwardes, and her ſelfe alſo deſireth no more reſt then it pleaſeth her Bridegroome to graunt her.
11 And thus you ſee in ſumme what wee are to learne out of this moſt excellent place of Scripture full of ſingular Doctrine, namely that it is in God alone in whom we muſt ſeeke after our true felicity, hearing and meditating day and night his holy word, & depending on his prouidence & protection, vntill wee be gathered together in his euerlaſting kingdome, where this holy and perpetual marriage ſhalbe conſummated and ended. Let vsus now with hart and mouth pray vntounto him for his grace, ſaying as followeth.
Almighty God, &c.