Sermons on Three Chapters of Song of Songs, Sermon 29
THE XXIX SERMON. Our help be in the name of God &c. It is written as followeth in the third Chapter of the Canticle of Canticles, the 11. verſe.
11 Daughters of Syon, come forth 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.
1 The knowledge of the true Ieſus Christ, and of the true Church is requiſit vntounto ſaluation, and the one must teach vsus the other.
2 The true Church insteede of buſieng her mind on her ſelfe, giueth herſelfe wholie to the praiſing of her Bridegrome to lead al the world vntounto him.
3 Al they which are in the Church are not therefore of the Church, and there is found a falſe Catholique Church too in the midſt of the true.
4 A man muſt firſt goe out of himſelfe to contemplate this King.
5 Secondlie he must goe out of Syon it ſelfe when the King is parted thence, & that Babylon hath there ſet vp her banner.
6 A man muſt goe foorth, but it is to find and contemplate this King.
7 It is another thing to contemplate this King then ſimply to looke on and beholde him: and howe this contemplation hath beene alwaies entirelie ſpirituall, the ſpirit notwithſtanding being inſtructed, by the hearing of the woorde, and by the ſight of the Sacraments.
8 Whereunto and to whom the ſenſuall contemplation of the preſence of this king being in the world ſerueth.
9 Certaine testimonies that we ſhould not nor muſt not ſeeke after the bodilie preſence of this King on earth, ſince the time he is aſcended the heauens.
10 A concluſion of this doctrine teaching vsus where and how wee muſt contemplate this King.
11 An oppoſition and refutation of the doctrine contrarie to this truth.
12 An exhortation better to contemplate and ſerue this King then men hauehave done.
13 This King is ſouerain, ſpiritual, & eternall, deliuering ouer to no creature the authoritie of impoſing Lawes on the conſcience, nor to noting that which men are to doe concerning his ſeruice, nor touching that which wee muſt beleeue vntounto ſaluation.
14 What the commiſſion is both of the ſpirituall officers and Chriſtian Magiſtrates of this King.
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.
THAT which we hauehave already learned as wel of the matter as of the building and adorning of the Coche Royall, ought to cauſe vsus to acknowledge the excellency thereof. But yet we muſt confeſſe that that which is within is a great deale more faire, I meane firſt of al this King, and afterward the Queene, the excellencie of whom is painted foorth vntounto vsus, 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 vntounto the other; a doctrine of all others eſpeciall and neceſſary. For firſt ſeeing eternall life conſiſteth in the knowledge of the father in his ſonne whom he hath giuen vsus, Ioh. 17.3. & Satan ceaſeth not to preſent vntounto the world counterfeit Ieſuſſes, Matth. 24.5. & ſo by conſequent falſe Churches, there is nothing more neceſſarie then throughly to know and take marks of the true Ieſus Chriſt, and his true ſpouſe. Secondly there are not a few men who care neither for Ieſus Chriſt nor the Church as they ought to care for and eſteeme them, becauſe they do not thoroughly know of what valew the one and the other is: in ſuch ſort that ſuch maner of people are eaſily enticed an other way by the vaine appearance of the world dazeling them ſome after one ſort, others after an other, 1. Cor. 7.31. beſides that this King and this Queene conſidered with the eies of fleſh ſeem ſo foule and euill fauoured, men are loth to come too near them, ſo farre are they from being willing to keepe themſelues vntounto them, Eſay. 53.2.3. & 1. Cor. 4.9.13. And therefore it is not without cauſe that Pſal. 45.14. it is ſaid, that this beauty is within, which thing we are diligently and particularly to conſider. Let vsus therefore conſider firſt the perſon which ſpeaketh, then to whom ſhe ſpeaketh, and afterward how and whereof ſhee ſpeaketh, to the end we may make our profit the better by it. For this was not written for one day, but that this voice ſhould ring night & day in our eares, pearcing euen vntounto 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 vsus vnderunder 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 vntounto the falſe, we muſt therefore withall conſider what this true ſpouſe is, to take heede the better of her which boroweth her name. It is therefore ſhe not which entiſeth men vntounto her ſelfe, as harlots doe, but inciteth them to contemplate her Bridegrome, yea and that crowned, as anon by Gods grace wee will handle.
3 She ſpeaketh vntounto the daughters of Syon, that is to ſay, vntounto them whom God hath vouchſafed this fauour to ſend vntounto thē the meſſage of ſaluatiō, whether they receiue it as they ought, to become as it were members of this ſpouſe who calleth thē, which is the aſſembly and myſticall bodie of the beleeuing: or whether they make themſelues vnworthy of the grace which God offereth thē. This is ſignified vntounto vsus in the parable of the bāquet, Luk. 14.14. in which we muſt note that which is there ſaid that all they who were inuited began with one accord to excuſe themſelues, though they tooke diuerſe excuſes, to ſhew vsus that there is alſo aſwell a falſe Catholique Church, that is to ſay a Church generall agreeing in that which is ill, though they be diuided in opinions, as there is one true and only Catholike Church, hearkening vntounto with one accord this only & true bridegrome. And this is the cauſe why I ſaide before that there are two ſortes of daughters of Syon, ſo called becauſe the terreſtriall Ieruſalem was the mother Cittie of the people of God. The one ſort therefore were as it were the waiting gentle-women of this ſpouſe, to enter in after her by order, and together in companie vntounto the marriadge banquet, as it is ſaide, Pſ. 45.15. The other were in the church but not of the church, & being there as it were only to behold what was done there, or otherwiſe to doe their owne buſines, of which ſort I would to God we ſaw not ſo many of the like examples amongeſt vsus.
4 Now to come vntounto the third point, namely the better to vnderſtand of whom, and how this ſpouſe ſpeaketh, we muſt eſpecially waigh & conſider her wordes. Come forth ſaith ſhe. And how ſo? For if Syon be the habitation of the Church, why ſhould a man come forth of it to behold the King who notwithſtanding hath there choſen himſelfe his habitation? Pſal. 87.2. & 132.15. I anſwere that this ſerueth not but for a ſharper condemnation, to be corporally in Syon, if our affection be not there alſo, and that to hauehave our affection there is to goe forth of our ſelues, to ſay with the Apoſtle Gal. 2.20. I liue, howbeit no longer I, but Chriſt liueth in me.
5 Moreouer when as Ieruſalem it ſelfe is for the moſt part polluted and defiled, & the king is in this reſpect driuen forth and chaſed thence, a man muſt go forth if he will contemplate him, as in deede this King went forth, and hath raunſomed and redeemed vsus, being crucified without the terreſtriall Ieruſalē, where we muſt alſo go forth after him, as the Apoſtle warneth vsus, Heb. 13.12. So this is then an other reaſon why we ſhould goe forth, whereof the ſpouſe in this place ſpeaketh, and this pollution is ſhewed vsus by many examples. Pilate was within Ieruſalem as was alſo Herode, and yet ſo farre were they from knowing of Ieſus Chriſt though he were before their eies together with the iuſtice of his cauſe, that contrariwiſe the one condēned him againſt his own conſcience, the other ſent him away with ignominie. Yea the very troupes and companies who the day of his entrance cryed ſo loud, Hoſanna, ceaſed not to cry the friday following, away with him▪ away with him, crucifie him. It is not therefore without cauſe, that it is ſaide vntounto the daughters of Syon that they muſt come forth to contemplate this King crowned. And we hauehave at this day more neede then euer of this aduertiſement, the ſame belonging properly vntounto vsus which was ſaide vntounto this ſpouſe her ſelfe Pſal. 45.11. who now teacheth her daughters the ſame leſſon, Forget thy people and thy fathers houſe, as we are alſo bidden to doe: Luk. 14.26. And in what ſtate was Syon then when Babylon had planted her banners in the very middeſt of Syon, as it hapned to the people, when Bethel was turned into Bethauen, that is to ſay, the houſe of God into the houſe of iniquitie, according vntounto 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 vponupon a ſtone Math. 24.2. Now who can ſay that this viſible company was then the true Church and not rather directly oppoſed vntounto it? And which therefore was not to be forſaken according vntounto the commaundement of the Lord, Math. 15.14. To depart with the Eagles thither, where the dead body was, Luk. 17.37. Now that the like ſhould come to paſſe in the chriſtiā Church, and eſpecially in that o… Rome, the Apoſtles hauehave moſt clearely foretolde vsus, namely ſaint Paul, Act. 20.30. 1. Tim. 4.2. & 2. Theſſ. 2.4. & S. Iohn in the Apocalypſ. according vntounto the expoſition of the greeke and latine authors. Who can doubt therefore, but the ſame being come to paſſe in our time in the Weaſt and Eaſt Chriſtendome as it is apparant vntounto the eie vntounto ſuch as are not altogether blind, we ought to come forth out of that Sion polluted and trāsformed into Babylon, & follow the example of the Leuits vnderunder Ieroboam, 2. Chr. 11.13. and the ſaying of the Lorde, Mat. 15.14. & the practiſe of the Apoſtle, Act. 19.9. So hauehave we done in our time, & ſo do, & wil doe alwaies in ſuch a caſe all the true children of God, withdrawing themſelues from this Weſt Babylon that they periſh not with it, but know and contemplate this king crowned, to ioine themſelues vntounto him, leauing the creaſt of her which is ſeated vponupon the ſeuen mountaines, 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 vntounto ſaluation this king of light.
6 Come foorth therefore ſaith this Queene vntounto her daughters. But what to doe? For it is an eaſie thing to goe, naie to leap out of one miſchiefe into another. And wee ſee at this daie (alas a moſt miſerable caſe) where many forſake ſuperſtition to caſt themſelues headlong into impiety, and as it is ſaid, Luk. 11.26. chaunge one diuel into ſeuen others worſe then he was.
7 Behold therefore the reaſon why this Queene addeth, and contemplate the King Salomon. But we muſt know what it is to contemplate. It is not ſimplie to looke vponupon a thing, as at the entrances of kings eueryevery man getteth him vp into a windowe, or goeth out into the ſtreete to ſee him paſſe by, and after that there is an end. But to contemplate is rather an action of the mind then of the eies, when to take the thorough viewe of a thing & perfectly to know it, a man looketh round about it & peereth to the very bottome: which is ſaide of S. Peter when he came vntounto the Sepulcher, and leaned his bodie downe into it to ſee throughly whether the body of the Lorde were there or no, Luk. 24.12. Yea but will ſome man ſay, when theſe thinges were written, the king figured by Salomon was not yet viſible, ſeing he had not yet put on him our fleſh, & yet ſtil at this day, hauing withdrawen himſelfe ſo far from vsus ſhall not be ſeene vntill his latter comming. I confeſſe al this, & I ſay farther that euen ſo long as he was in this world truely viſible and in ſenſible and palpable fleſh, yea after his reſurrection, Luk. 24.39. ſo far is it notwithſtanding, that this viſible nature cauſed him to be knowen, that contrariwiſe to ſee him man as others, and ſo vile and contemptible without, was as it were a vaile ouer the eies of the beholders, hindering not only ſuch as were carnal, as they who called him Nazaren, Ioh. 1.47. and Carpenter the ſonne of a Carpenter, Mar. 6.3. and Herod who did nothing but mocke him, Luk. 23.11. but his diſciples alſo to ſee and apprehend either his maieſty, or that which we ought principally to ſeek after for our ſaluation, albeit his glory ſhined in his words and in his workes. And this is the cauſe why Ieſus Chriſt aunſwered Philip, requeſting him that he would ſhew him his father, Ioh. 14.9. that it was expedient that he ſhould depart, Ioh. 16.7. It is therefore for the eies of the vnderſtanding enlightened by the ſpirit of God to found the ſecrets of God, which are reuealed to make this King contemplated and knowen. But our outward ſenſes ſerue they to no purpoſe? I ſaie contrariwiſe (ſetting a part that which God can doe, and which he hath extraordinarilie done in ſome, when it ſeemed good vntounto him to doe this miracle) that two outward ſenſes of ours are thereunto not onelyonly profitable, but ordinarily altogether neceſſarie, to wit the hearing eſpeciallie, and after that the eies: not that we ſee or heare this Ki…g in perſon, but becauſe that by this meanes he informeth our vnderſtanding to contemplate and to know him. For if hee bee knowen and conceiued by faith, and faith is bred in vsus by the hearing of the word, by the which he manifeſteth himſelfe vntounto vsus, Rom 10.7 it followeth neceſſarily that it is in the word of this king that wee muſt ſeeke after him and know him, who and what he is. And conſequently if faith be a vertue which hath his ſeat in the vnderſtanding, being there created by the vertue of the holy Ghoſt, and afterward maintained and encreaſed by the vſe of the viſible ſacraments, in which the vnderſtanding ſeeth and conſidereth that which is ſignified and preſented vntounto it▪ it followeth that this apprehenſion and conſideration or contemplation be ſpiritual and not corporal, although the vnderſtanding be informed by that which it heareth in the word and ſeeth in the ſacraments. For if it were otherwiſe, what ſhould the faith of the fathers be, who went before his comming in the fleſh, who notwithſtanding did ſo throughly contemplate him, that vnderunder other ſacramentes they did eat the ſame meate, and drank the ſame drink with vsus, being made partakers of this tru king Salomon, without whom there is neither faith nor eternall life, 1. Cor. 10.3.4. So did our father Abraham ſee him in the circumciſion, which was vntounto him a ſigne and ſeal of his iuſtification by faith, Rom. 4.11. becauſe he embraced the word when hee was yet vncircumciſed, Rom. 4.3.10. So did the holy fathers ſee him & embrace him both in the promiſes hearde and receiued by faith, Heb. 11. and in the ſhadowes of the ceremonial Law, of which this true Salomon was the ſubſtance, Col. 2.17. So the bleſſed virgine Marie before ſhe conceiued him eſſentially in her virginal womb, conceiued him by the eare, receiuing by a true faith the word of the Angel, Luk. 1.38. as Elizabeth knew it by a Propheticall ſpirite, and praiſed her greatly for it, Luke. 1.45.
8 This doth not hinder notwithſtanding but that they who liued in the time of his conuerſation among mē, & whoſe eies of their vnderſtanding the ſpirite did withall enlighten, Ephe. 1.18. and opened the eares of their hart, Heb. 16.14. were not aided and holpen to beleeue at the beginning, and afterward confirmed in that which they alreadie beleeued, by that which they ſaw, heard, & touched with the hand, as we ſee the ſame in Simeon, Luk. 2.28. in Anna the Propheteſſe, Luk. 2.38. in the Samaritanes of Sicher, Ioh. 4 42. and in the Apoſtles, Mat. 13.16. Ioh. 1.14. and 2.22. and 1. Ioh. 1.1. yet that which cauſeth faith to be bred in the vnderſtanding of the ſeers and hearers, is not the ſight nor the hearing of the bodie, but the action of the mind enlightened by the holie Ghoſt. And therefore ſaid the Apoſtle vntounto the Epheſians (who notwithſtanding neuer ſaw with their eies, or heard with their ears Ieſus Chriſt in perſon) Chriſt dwelleth in your heartes by faith: & againe Eph. 4.20.21. ſpeaking of the hearing touching the word which he had preached vntounto thē, yee hauehave not ſaith he ſo learned Ieſus Chriſt, if ſo bee yee hauehave heard him, and hauehave been taught by him.
9 Now to ſhew that this corporall ſight was not ordained to be alwaies the meane to know this king, but onelyonly for that time he conuerſed among men in that viſible fleſh which hee carried vp into heauen, it appeareth both by many expreſſe textes of the Scripture, as alſo by neceſſarie conſequences following thereupon, ſo wee preſuppoſe and agree vponupon theſe three pointes. Firſt that the queſtion be in this place of his bodie and not of his diuinity in it ſelfe, which hath alwaies been, is and ſhal bee inuiſible: ſecondly that Ieſus Chriſt hath taken vntounto himſelf from the beginning and for euer an humane bodie with al his proprieties, without which no body can bee a body: and thirdly that the eies hauehave an action bounded and limited by which they cannot ſee (except it be by way of miracle) that which is not preſent, or which is ouer farre remoued from them. Behold therefore Ieſus Chriſt who ſaith expreſlie, reprehending and blaming the incredulity of Thomas, Happie are they which hauehave not ſeene and hauehave beleeued, Ioh. 20.29. And in another place, ye ſhal not alwaies hauehave me, Mat. 26.11. Ioh. 12.8. And Saint Paul, 2. Cor. 5.6. While we are ſtraungers ſaith he in this body, we are abſent from the lord. And Phil. 1.2. I deſire to be diſlodged and to be with Chriſt. And Coloſſ. 3.1. Seeke ye the things which are aboue where chriſt ſitteth at the right hand of God. And Saint Peter, Act. 3.21. the heauens muſt containe him vntill all thinges be reſtored. In a word, as oft as it is ſaid that he goeth vntounto the father (this beeing vnderſtoode of the departure of his humanity) ſo oft doth he witneſſe his abſence, as alſo ſo oft as hee ſaith that hee wilcome. For no man is ſaid to come vntounto a place where hee is alreadie. And to thinke that the true bodie of this king is in his eſſence in anie part without poſſeſſing a place and beeing viſible in himſelfe, can bee no more done without transforming the bodie of Ieſus Chriſt into a ſpirituall eſſence, then it maie bee ſaide that his diuinity is circumſcribed within ſpace of place without transforming it into a corporal eſſence and being.
10 Let vsus conclude therefore that this true Salomon in reſpect of his diuinitie cannot be ſeene with the eies, though he bee eueryevery where eſſentially, and eſpecially in this humanitie which he hath vnited perſonallie, vntounto himſelfe. And as touching his humanity, it can at this daie bee no more ſeene of vsus by our eies then his diuinity, not that it is in it ſelfe inuiſible (ſeeing that the celeſtiall glory hath not aboliſhed his corporal nature, corporal and therefore material, viſible, and meaſured according vntounto his dimenſions) but becauſe he hath withdrawen it from vsus aboue the heauens truely and properly vntil his returne in the later day. And therefore it is vntounto the contemplation of the vnderſtanding enlightened by the holy ſpirit, and vntounto faith (by which Saint Paul ſaith, hee dwelleth in our hearts) and vntounto the inward eies, before which it is ſaid that this king is painted forth vntounto vsus, 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 vntounto the Corinthians, 1. Cor. 4.15. I hauehave begotten you in the Lord; and to the Galathians 4.19. I trauel again to bring you forth, vntil Chriſt be formed in you. And according vntounto this ſenſe alſo is it that it is ſaid of the ſacraments, that is to ſaie, of the viſible ſigns adioined vntounto the word, touching Baptiſme that we put off the old man to put on Ieſus Chriſt in whom we are made new men, Galat. 3.17. and Coloſſ 3.9.10. and as touching his holy ſupper, that we eat his fleſh, and drinke his bloode.
11 Now this truth cannot be better vnderſtood & known then by comparing it vntounto the language of the Church of Rome at this daie, which vſurpeth the name of this ſpouſe, & inuiteth alſo her companions to contemplate Ieſus, but God knoweth what Ieſus Chriſt, whereof we wil ſpeake anon. But where to contemplate him? In a painted and materiall Image of wood or of ſtone. And what ſhal I there ſee? His remembrance ſay theſe deepe contemplators. For that Image will tell you that he was crucified for ſinners. Iuſt. But firſt this manner of teaching is forbiddē expreſly by God in the ſecond commandement, & elſewhere in infinite many places, and is ſuch as in the time of ſaint Ierome himſelfe was accounted execrable, as the Epiſtle of Epiphanius Biſhoppe of Cipers which hee tooke paines to tranſlate out of greeke into latin, to this effect, declareth. Farther, what ſhall it preuaile me to know and remember that Ieſus Chriſt was crucified, if I knowe not what was the true cauſe of his death, the good that returneth to me thereby, and the meane to attaine vntounto it? Now what can this crucifixe teach mee of all this? For beſides the forme which is but a vain appearance, this crucifixe is nothing elſe but a dead and corruptible matter. But ſay they this is taught by word of mouth. Nothing leſſe. For if we conſider but of their Curates, Vicars, Priors, or Abbots, Biſhops, Archbiſhops, Primates, Cardinals, & eſpecially their chiefe head, eueryevery one knoweth that not one among an hundred of them knoweth any more then doth the crucifixe of wood or ſtone. And they who know any thing what account make they of preaching? On the other ſide if wee conſider of their ſeruice, as they call it, what is the people taught by it, ſith it cōſiſteth of nothing but of ſongs in an vnknowen tongue, beſide the Idolatries & meere mockeries of God therein committed? For the reſt, if happily ſome wa let-brother open his mouth ſometimes in Aduent or in Lent, what is their doctrine els as we hauehave already many times ſhewed in the expoſition of this ſame Canticle, but ſo many blaſphemies againſt all the partes of the office of Ieſus Chriſt crucified? But beſides this, what thing is it elſe but to mocke God and all Chriſtendome, to ſay that they teach theſe things as they ought, and yet doe forbid the holy Scripture to be interpreted or redde in the vulgar tongue, and ſuch as al Chriſtians vnderſtand? But there is yet more, for they teache that it is ſufficient vntounto ſaluation to know that which their Church beleeueth, without any farther enquiring or knowing what it is. And what meditation, I pray you, or contemplation can a man hauehave of that, of which he knoweth nothing, & of which he is no whit bound to know any thing in ſpeciall? But prouided a man hauehave a good meaning and referre himſelfe to the articles of their faith, be it as be may, and kneele himſelfe down before a Crucifixe, or ſometimes ſeeke a great way for one when hee hath one hard by, or be as ready to ſay an Aue Maria, as a Pater noſter (for indeede the one in this caſe is as good as the other, being as little vnderſtood of him that ſaith it, as it is heard of the Image before which he prayeth) behold a merite by and by atchieued, beholde the wrath of God very well appeazed. And how ſo? Is this to pray vntounto God in spirite and truth, Ioh. 4.24. to preſent our ſelues before him in faith, without the which a man cannot pleaſe God, Heb. 11.6. To beleue & to be ignorant of a thing is this al one? Is this this faith by which we ſtand? 1. Cor. 16.13. by which we beate backe the fierie darts of our enemie? Eph. 6.16. 1. Pet. 3.9. in which we ought to continue grounded and ſtabliſhed? Coloſſ. 1.23. Is this that doctrine which we muſt meditate day and night, without inquiring after it or knowing it? Pſal. 1.2. And if this be it, how ſhall we be ready to yeeld a reaſon thereof, according vntounto the ordinance of the Apoſtle, when we neuer knewe what it meant? That is to ſay, how can wee giuegive an account of that, for which we neuer made either ſpent or receiued? And who teacheth this leſſon? That doth ſaint Peter, 1. Pet. 3.15. And how is he the true ſucceſſor of ſaint Peter who not only knoweth ought himſelfe, but forbiddeth alſo and taketh from others the onelyonly meane of executing that which S. Peter requireth? Are not theſe ſort of men rather thoſe of whō Ieſus Chriſt ſaid, that they neither enter into the kingdome of heauen themſelues, nor ſuffer others to enter thereinto, Math. 23.13. in ſuch ſort that truely it may truely be ſaide, that their graund Porter carrieth not without cauſe two keyes, the one to ſhut vp Paradiſe as much as lyeth in him, and the other to open hell vntounto eueryevery one that will goe thither? But let vsus leaue theſe preachers of wood and of ſtone, dead and dumbe as they be, which themſelues will hauehave called the preachers of Idiots: and let vsus come vntounto him whom they pretend to be perſonally and really this very king, as bigge and as great as he was hanging on the Croſſe. And what doth he ſay? Doth he teach? Doth he exhort? Doth hee reprooue? Leſſe a great deale then the other, which ſeemeth to be that which he is not, where as this nether is, nor ſeemeth to be he, & in deed if we beleeue them themſelues who make him, and who are ſo ſhameles in their writinges as to call themſelues the creators of their Creator, hee is not there to preach but to be ſacrificed & offered, not without exceeding mockery, becauſe that he which offereth him doth eate him, and drinke him, leauing nothing at al vntounto him, vntounto whom hee ſaith that hee doth indeede and really offer him. And yet this is the maine grounde, chiefe point and ſumme of their diuine ſeruice, and this is their owne language to lift vp God in reſpect of the actor, the prieſt: and to ſee God in reſpect of the looker on the people, or at leaſt to ſpeake more pertinently which they ſay, to lift vp Ieſus Chriſt and to ſee Ieſus Chriſt. But they muſt ſhewe that which they doe both in wordes and in deede
12 But let vsus get vsus out of this mire, and praiſe God that he hath pulled vsus out of it. And on the otherſide let vsus employ diligently all our minde throughly to knowe, and as throughly to ſerue him who hath opened the eies of our minde & our heart vntounto this effect, that wee fall not into greater reproofe then they who faile in this point either of ignorance or of ſuperſtition; whereas the couetous contēplate nothing elſe with their minde and eies but their riches, the fornicators are giuen vtterly ouer vntounto their vncleanneſſe and wantonneſſe, hauing their eies full of adulteries and other infamous villanies, the gluttons think on nothing elſe but their good-cheare, the ambitious nothing but on their pompe and vanities: and ſo on in the reſt: whereas al things which preſents it ſelfe before our eies, ought to drawe vsus rather vntounto that which all the worlde preacheth vntounto vsus, namely to conſider the wiſedome, power, and infinit bountie of ſuch a worke-man, and to dedicate and conſecrate vntounto him both our ſoul and body in an acceptable ſacrifice, Rom. 12.1. It is not enough therefore to contemplate him, but wee muſt acknowledge him for ſuch a one as hee is, which is the end and ſcope whereunto all this contemplation ought to be referred. In a word we ought to confeſſe & adore this King Salomon and that crowned. And with what crown? With that which his mother crowned him withall. And when? In the day of his fianſailes & mirth. Let vsus therefore conſider againe al theſe points directly.
13 Wee knowe well enough what this woorde of king importeth, namely a ſoueraigne power ouer his ſubiects ordered with reaſon. And thus it is, that it is taken in this place, but yet with the differences which are between this king and al others which hauehave bin, are, or ſhalbe euer in the world. All the other kinges therefore except this, are in ſuch ſort ſoueraigne ouer their ſubiects, that their countries are limited, the time of their dominion bounded, their power reacheth no farther then the body and goods, and all this with a charge and condition to yeald an account one day to him on high, who hath eſtabliſhed them in their thrones heere belowe. But this king, to the knowing and contemplating of whom we are in this place inuited, hath all power in heauen and in earth, not onelyonly becauſe hee is god coeternal & coeſſential with his father, but alſo in aſmuch as he is man, vntounto whom all gouernment is giuen ouer al creatures bee they high, middle, or lowe, Math. 20.18. Ioh. 5.27.1. Cor. 15.27. Philip. 2.9. and that for all eternitie Luk. 1.33. Eſay. 9.6. And not onelyonly ouer the bodies, but ouer the ſoules alſo of his friends and true ſubiectes to defend them vntounto the ende of the worlde, Math. 28.20. And finally to make them really his coheires in the euerlaſting kingdome, Rom. 8.17. Heb. 2.10. And likewiſe ouer his enemies in the middeſt of whom hee raigneth, Pſal. 110. Repreſſing them, chaſtiſing, deſtroying, according as he knoweth to bee expedient for his glorie and for the ſaluation of his, as the whole ſacred hiſtorie doth witnes, waiting for his full victorie and dominion which is promiſed him of the father, 1. Cor. 15.28. It is therefore very true that this king in aſmuch as he is God with his father, hath altogether with him all power and all empire, yea ouer eueryevery temporall eſtate of this worlde, ſitting in the middeſt of Magiſtrates Pſal. 182. loſing and girding the collar and girdle of Princes, Iob. 12.18. As hee alſo demaundeth them an account of their gouernement, Pſal. 58.1. But here is mention made of a kingdome which is not like vntounto them of this world, as the king hath himſelfe declared it, Ioh. 18.36. the one concerneth all men, the greateſt part whereof ſhall periſh by their owne fault, Math. 7.13. the other concerneth them who are eſpecially called the houſe of God, although there bee more which are called then choſen, Math. 20.16. In the one the queſtion is of the gouernement heere belowe which paſſeth no farther, in the other the caſe is of the gouernement of the conſcience, reaching farther thē this life. The one is temporall, the other is eternall: the one is ſenſuall, the other is ſpirituall: and if there be any thing viſiblie and corporally adminiſtred, it is to lead vsus farther and beyond this worlde: the one is adminiſtred of God by the Magiſtrates whom he appointeth with power & authoritie to make lawes and politicke ſtatutes according vntounto that naturall equitie which he giueth them: in the other which concerneth the dominion ouer ſoules, this authoritie is more high then that it may bee communicated vntounto Angels themſelues. This King therefore hath alwaies beene, is, and ſhalbe hee, who bindeth the ſoules and conſciences, hauing reſerued this onelyonly right vntounto himſelfe: in ſo much that if an Angel from heauen ſhould ſay, I wil hauehave this to be law to bind the conſcience, we ought to hauehave him in execration, as attributing vntounto himſelfe the power of God alone, ſeeking to raigne ouer his ſonne our mediator, Gal. 1.8.
14 And in this point is it alſo that the difference of theſe two kingdoms conſiſteth. For as for the affaires of this world, whereas al may be vnderſtood & gouerned by this light of naturall vnderſtāding & wiſedome it hath pleaſed God to leaue vntounto mē, according as it pleaſeth him of his bounty to diſpēſe it, they may ordaine lawes & ſtatutes either to command or to forbid, & impoſe temporall paines on the tranſgreſſors of thē: but ſo, that they muſt one day yeeld an account vntounto the king of kings. But as touching this ſpiritual regiment, the officers of this king hauehave no other power nor autority, but to declare and publiſh the ordinances which hee hath made, adioyning vntounto them the promiſes and threats ſuch as he hath deliuered vntounto them and left in writing, with the execution, either of abſolution towardes the repentaunt, or of condemnation towardes the incorrigible rebels: but, in the name of this king according vntounto the tenour of the commiſſion hee deliuered them, vnderunder paine of Nullity, Mat. 28.18. and all after a ſpirituall kinde of proceeding, exhorting and reprouing by the woord, and binding and looſing by the ſame and no otherwiſe. And as touching chriſtian magiſtrates they beeing alſo commaunded to doe homage vntounto this king, Pſa. 2.12. they are alſo officers truly of this ſpirituall kingdome, yea principall ones, but not to approch vntounto the aultar, as that proueth which happened to Vzziah otherwiſe a good king and zealous, 2. Chron. 26.16. but to arme with their authority the ſpiritual ordinances of this king, as did Dauid, Salomon, and their good ſucceſſours, and to repreſſe in due ſort ſuch as not willing to order themſelues vntounto this king, & deſpiſing his ſpiritual officers, ſeeke to ouerthrow the true ſeruice of the Lord, Deut. 13. As we ſhal find that neither any true Prophet vſurped this autority, but alwaies vſed this true preface, So hath the Lord ſaide. And when ſome would hauehave lifted vp Iohn Baptiſt vntounto this degree, he anſwered contrariwiſe and ſaid, I am not woorthy to vnlooſe the ſhoes of his feete, Ioh. 1.27. & Moſes contented himſelfe to be a faithfull ſeruaunt in Gods houſe, Hebre. 3.6. hauing made all thinges according vntounto the modell which was ſhewen him in the mount, Heb. 8.3. and hauing expreſſely forbidden to ad or to diminiſh ought from that which God had ordained by him, Deut. 4.2. & 12.32. In a word this is a thing neuer yet heard that the Prophets added any thing vntounto the commandements of God, or made any lawe to binde the conſcience. Contrariwiſe the lord ſpeaking by the mouth of Eſay expreſſely condemneth eueryevery Doctrine inuented by men, Eſay. 1.12. and 29.13. which Ieſus chriſt calleth Phariſaical leauen, of which he willeth vsus to take heede, Mat. 16.11. And if this hauehave place in that which concerneth the will of this King touching that which he wil hauehave vsus doe in this life to conforme our ſelues vntounto his will, aſwell towardes him, as towards our neighbors, what ſhall wee ſaie touching the doctrine of the Goſpell, that is to ſaie, touching that which wee ought to beleeue of God vntounto ſaluation, as it is ſpoken, Luk. 1.77. Act. 20.17. What blaſphemy is this then to belie the ſonne of God, witneſſing that he hath declared vntounto his Apoſtles as vntounto his friends whatſoeuer he receiued frō God his father? And what ſhal we ſay of the Apoſtles? That they added, changed, or clipped anything frō the tenor of their commiſſion, bearing theſe words, goe, teach thē to keepe all thoſe things which I hauehave 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 hauehave his houſe to be gouerned vntill his latter comming, that the holie Ghoſt taught not the Apoſtles al, or that they did not acquit thēſelues faithfully of al, without omitting of any thing? At the leaſt let vsus beleeue S. Paul, 1. Cor. 11.23. though it bee there eſpecially ſpoken of the adminiſtration of the holy Supper, & Coloſſ. 2.16. & the verſes folowing in which is contained whatſoeuer may be ſaid of this matter. Let vsus beleeue Saint Peter alſo aduertiſing the paſtours expreſly (vntounto the companie of whom hee ioyneth himſelfe not as a prelate, but as a companion, in the ſame miniſtery) to feede euerie one his flocke, not as hauing a lordſhip ouer the Lordes heritage, but that they be enſamples to the flocke, 1. Pet. 5.1. Whereunto S. Paul agreeing, 1. Cor. 7.35. proteſteth that he wil not ty and intangle any man. And thus you ſee what this name of king importeth in this place, ioyned alſo with the name of Salomon, which ſignifieth as much as peaceable, & is meant of the exerciſe of this kingdome in regard of this ſpouſe which is his Church, ouer which himſelfe alone hath power, quickening, iuſtifieng and ſauing it, as it is hee alſo alone vntounto whom ſhe yeeldeth al obedience in that which concerneth this ſpirituall kingdome. It remaineth we conſider whether this king be takē for ſuch a one as he is among thē, from whom we hauehave ſeparated our ſelues. Alas nothing leſſe. For he is no otherwiſe called King among them, then he was of thoſe who whipped him in Pilates iudgement-hal: not that I wil ſay that an infinit nūber of poor people who wander without a ſhepheard hauehave the ſame meaning which they had, but becauſe that in effect it commeth al to one end. And to proue that this is ſo, let vsus ſee whether they leaue vntounto this king one ſole point of his roialty and regality, which is not violated by their doctrine. Firſt they ſay they hauehave a King Lieutenaunt Catholique and vniuerſall. Aske thē who this is, & they wil anſwere you, he which ſitteth in the See of Rome. If you aske on what right: they aleage that for his right poſſeſſorie, there are ſo & ſo many ages that they hauehave been in this poſſeſſiō: as for their right petitorie, it is that ſame which was granted by the Lord vntounto S. Peter. Now if we would but debate theſe allegations, it were an eaſie matter to ſhew that there was neuer ſuch impudēcie ether ſeen or heard to propoſe ſuch thinges. But though we preſuppoſed all this, that is to ſay, that darkenes were light, I demaund of thē whether a lieuetenant of a king hath more authoritie then he who ſent him to keepe his place: & if he hauehave not or cannot hauehave, I demand, whether ſhrowding him-ſelfe in this lieutenauntſhip with all manner violence and vnlawful practiſe, and being ſo deſperate & preſumptuous that there is no manner falſifiyng of the will of his king which he cōmitteth not openly, he may bee tolerated as lieutenaunt of the king, or whether he ought not to be charged of high treaſō againſt his head. Now, that he of whō we ſpeake is ſuch a one, it appeareth firſt by this that it ſhall neuer be found that the degree Epiſcopall is of the lawe diuine, but of the law poſitiue, as we terme it, beſides that a mā may point out the beginning of it, ſo far is it that Ieſus Chriſt or his Apoſtles ſet vp an Epiſcopalitie vniuerſall. And heereof I call him whom they call the chiefe of the foure Doctors, for a formall witnes after the holy ſcripture. Secondly if wee will decide this matter by the auncient Canons which meant to bridle this degree Epiſcopall, wee ſhall finde (I ſpeake it before God and men) that there is neither Pope, nor any conuenticle or degree of that hieraticall cleargy, which is not excommunicated and degraded by their owne Canons. But let vsus come vntounto that which is done. Can any one denie me this, that this lieutenant attributeth vntounto himſelfe this authority to bee iudged of no man, though hee ſhoulde carry whole cart-loades of ſoules vntounto hel? If this bee denied, ſhall not a man finde it in the verie wordes of their decrees? But you who ſay you hauehave ſucceeded Saint Peter in his Lieuetenauntſhip, ought you to be ignorant that hee was reprehended and reprooued by Saint Paul in Antioch, and that publikely in a matter concerning his Apoſtolique charge? Yea ſaith S. Paul, Gal. 2.11. Becauſe he was to be reprehended, and that he walked not with an vpright foote? HaueHave you alſo forgotten, or do you diſſemble that which the ſame S. Peter warneth the Paſtours not to beare rule ouer their flockes, becauſe they appertaine vntounto the maſter and not vntounto the ſeruants whoſe charge is limited? Paſſe we farder. Truly he whoſe lieutenant this mā ſaith he is, hath without reply to the contrarie all power both in heauen and in earth & that by good right. For he cannot erre, neither in aſmuch as he is God, nor in aſmuch as he is man altogether perfit. And who can challenge vntounto himſelfe this perfit knowledge and vprightnes, but he muſt make himſelfe equall with God? But paſſe we yet farder. Theſe two points are moſt notable and cleare & certaine, namely, that the lawe moral, which is nothing but a refreſhing and renewing of the lawe natural, which ſinne coulde not vtterly deſtroy out of the hart of man, Rom. 2.14. and likewiſe the new couenaunt ratified in and by our Lorde Ieſus Chriſt, ought to bee kept inuiolable vntounto the end & conſummation of the world. How then would this king eſtabliſh a lieuetenant in the world vtterly to aboliſh both the one and the other? But becauſe this matter requireth a more ample diſcourſe, wee will refer the ſurpluſſage vntill the next weeke.
16 Be wee therefore heedefull, my brethren, to hauehave alwaies this voice of the true Church in our eares, Come forth ye daughters of Syon, and contemplate this king Salomon, and let vsus conſider that we are not here to reſt our ſelues vponupon theſe baſe and corruptible thinges, but to this end, that acknowledging this King, we conſecrate both ſoule and body vntounto his ſeruice, and tend wholy vntounto this end, praiſing him for that great grace hee hath vouchſafed vsus to driue vsus out of this thicke and palpable darkenes to behold him in his holy word: and let vsus make this grace of his auaileable vntounto vsus to his honor and glorie, waiting for the nearer and clearer ſight of him in that heauenly kingdome, which he hath prepared for vsus before the foundation of the world. So be it.