Sermons on Three Chapters of Song of Songs, Sermon 10
THE TENTH 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 ſeuenth verſe.
7 For why ſhould I be to the flockes of thy cōpanions as one which ſhould hide herſelfe?
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.
2 Ieſus Christ the onlie expiator and purger of our ſinnes. An aunſwere to the obiection of the promiſes made to them who obſerue and keepe the morall Law.
3 An anſwere vntounto the obiection, touching the promiſe made to thē who ſhall liue godlie, without reſpect had to the ful accompliſhment of the Law morall.
4 An aunſwere touching the obiection made vponupon the obſeruation of the Lawe ceremoniall.
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.
6 An anſwere vntounto them which yeelde vntounto ſeruantes the power which is reſerued vntounto the Master, & vntounto imaginarie merits of Martyrs.
7 That Ieſus chriſt hath no cōpaniō in his interceſſiō for vsus, which yet endureth.
8 Who are the firſt falſe companions of whom the ſpouſe in this place complaineth, namely thoſe which make Lawes to tie mens conſciences.
9 Howe by little and little Satan hath forged his Antichrist by meanes of the Popiſh Hierarchie, & firſt of the falſe degree Epiſcopall.
10 Of falſe ancients and elders.
11 Of falſe Deacons.
12 Of falſe Doctours.
13 A cōpanion ioyned with Ieſus Chriſt in his dominion royall, and ſo farre as to become maſter.
14 Vſurpation vponupon the ſtate Propheticall of Ieſus Chriſt.
15 Vſurpation vponupon the ſacrificeſhippe or Prieſthood of expiation.
16 Vſurpation vponupon the ſacrificeſhippe or Prieſthood of interceſſion.
17 The concluſion of this complaint of the Bride or Spouſe.
18 Of the poore & dangerous eſtate of the faithfull mingled among the vnbeleeuing and vnfaithfull.
WEE hauehave ſpoken at large before of the regalitie of Ieſus Chriſt, wherein wee hauehave ſhewed & declared that hee hath no companion. The like may be ſaid of his eſtate Prophetical, which appertaineth vntounto him, not onelyonly in reſpect of the time that he ſpake in perſon, but in al times ſince the creatiō of the world. And this is it which Saint Iohn writeth Ioh. 1.18. namely, That none hath ſeene the father at any time, but the only ſonne which is in the boſome of the father hath reueiled him. It is hee therefore to whom properly from all times this dignity appertaineth: & as for others which are called Prophets, Apoſtles, Paſtors and Doctors, this is attributed vntounto them in as much as the ſonne hath ſerued himſelfe with their miniſterie, and yet doth ſerue, and ſhall vſe them euen vntounto the ende of the worlde for his heraultes and ambaſſadours: not for any need he euer had of them, as thoſe who hauehave a charge among men, cannot bee eueryevery where, nor doe or ſpeake eueryevery thing in perſon: but to accommodate and apply himſelfe to the infirmity and weaknes of men, by teaching them by men limited notwithſtanding with certaine conditions. For firſt vntil Moſes time the Patriarches could not teach or ſet downe any thing, beſides that, which was reuealed vntounto them by God, as wee ſee it put in practiſe by Abraham a Prophet in his owne family, Gen. 18.19. and 20.7. Beſides that the doctrine receiued by the Patriarches from God, was kept and continued, as appeareth not only by the prieſthoode of Melchiſedech, Gen. 14.18. and 25.22. but alſo by this, that it was not yet vtterly aboliſhed among the Cananites themſelues, Gen. 20.3. Afterwardes when it pleaſed God to rule and gouerne his people iſſued and diſcended from Abraham, Moſes was choſen, not only to receiue from God after an extraordinary manner, the whole rule and order of the church, but alſo to put it in writing, but in eueryevery point, according vntounto that which the Lord appearing vntounto him firſt in the mount, and afterward in the tabernacle, commaunded him to ſay, to doe and to write, without adding thereto, or clipping therefrom, any thing at all, for which cauſe he was called A faithfull ſeruant in the houſe of God, Heb. 3.5. or without being after lawfull to any man liuing To take away or adde vntounto it any thing whatſoeuer, Deu. 12.32. In ſuch wiſe did the true Prophets order and gouerne themſelues vntounto the time of Iohn Baptiſt, hauing done nothing els but expound or apply the bleſſings or iudgements of God, according to thoſe ſpeciall reuelations they receiued from God in that behalfe. After this time came this great ſonne of God, who as chiefe maiſter and Lorde in his fathers houſe, brought an end vntounto all thoſe ſhadowes of which himſelfe was the body and ſubſtance. Coloſſ. 2.17. and as of full and plenarie autority, Math. 7.29. hath fully taught the will of God his father touching the ſaluation of mankinde firſt in his own perſon, Heb. 1.1. Ioh. 15.15. afterwards by his Apoſtles whom hee appointed founders and builders of his houſe, as wel in doctrine as in the eſtabliſhment and order of the ſame, but according to that which they learned of their maſter, as their commiſſiō was limited: Mat. 28.20. being fully inſtructed by an extraordinary meaſure of the holy Ghoſt: which they alſo moſt diligently obſerued, Act. 20.27. & 1. Cor. 11.23. not beeing lawfull to the Angels themſelues, to teach or ordaine any thing aboue & beſides the doctrine of the goſpel anoūced & preached by the Apoſtles, Gal. 1.8. Finally after the Apoſtles, ſucceeded paſtors & doctors not to found any thing anew, but to build good & ſolide inſtructions, exhortations, conſolations, reprehenſions vponupon the foundation of the Apoſtles. 1. Cor. 3.10. and Epheſ. 4.11. & 2. Tim. 3.16. Secondly we are to note that al workmen as wel before as after the cōming of the maſter woorkman, had only charge of the work, touching that which might be outwardly doone, cauſing the word which was committed vntounto thē, to ſound in the ears of the hearers, & presēting & applying outwardly the viſible ſignes which we cal Sacramentes, together with the ceremonies inſtituted and ordained of the Lorde in the adminiſtring of them. But as for the reſt, the Lord reſerued entirely vntounto himſelfe the power of woorking inwardely and within, in preparing the hartes and mindes to receiue this precious ſeede, & to make it bud foorth, encreaſe & fructifie by his holy ſpirite, 1. Cor. 3.7. as it appeareth alſo throughout the whole ſcripture, which teacheth vsus that our ſaluation is neither in whole nor in part of the willer or of the runner, that is to ſay, not of our wil or of our endeuour, but of the ſole and only mercy of God, Rom. 9.16. creating in vsus both to will and to doe by his only grace, Phil. 2.13. which wee hauehave aboue more at large prooued treating vponupon the fourth verſe of this Canticle. It is therefore in this ſenſe and not otherwiſe that the faithfull miniſters of the word of God are called by the Apoſtle Ioynt-woorkers with God, 1. Cor. 3.9. as the ordinary and vſual preface alſo of the Prophets witneſſeth, when they ſay, Thus ſaith the Lord. Whereas Ieſus Chriſt, as Lorde and maſter in the houſe of his father, Heb. 3.6. (and by the ſpirit & commiſſion of whom the Prophets ſpake 1. Pet. 1.11. and 2. Pet. 1.21.) ſpeaketh with all auctori…y ſaying ordinarilie, In truth in truth, I ſay vntounto you, Math. 5.18.
2 It remaineth nowe that we ſpeake of the Prieſthoode of Ieſus chriſt which conſiſteth firſt in the expiation & ſatisfactiō once for al made by him, & in the interceſſion which yet indureth: wherupon we hauehave 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 vntounto Ieſus Chriſt alone. Whereunto if any man oppoſe the promiſes of ſaluatiō made vntounto them which obſerue the law, I anſwere that becauſe they preſuppoſe a perfect accompliſhment & fulfilling of the law, which is not found, nor ſhal euer be found, ſaue in Ieſus chriſt alone, ſeeing it is hee only who is without ſinne: it followeth that they were neuer propoſed vntounto vsus to iuſtifie vsus or to make our reconcilement vntounto God by our ſelues: but contrariwiſe to condemne vsus in our ſelues, to the end to bring and lead vsus vntounto him in whom alone al the ſaid promiſes are ratified and performed, hauing himſelf alone moſt fully and moſt perfectly accompliſhed the Law for vsus, 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 vntounto them which liue godly, 1. Tim. 4.8. although their workes be full of defects and imperfections, I denie not but God hath promiſed and giueth alſo life euerlaſting to the repentant, and ſuch as liue in his feare (for to denie this were to deny the whole Scripture) but I ſaie that there is a great difference betwixt theſe two queſtions, to wit, to whom eternal life and other Gods bleſſings are giuen, and for what cauſe theſe are giuen vntounto him, on whom they are beſtowed. Eternal life therefore is indeed prepared and giuen vntounto them who teſtify their repentance by the true fruits therof, which are ſometimes put off and differred vntounto the laſt moment of a mans life, whereof we hauehave a ſingular example in that poore theefe crucified with Ieſus Chriſt, Luk. 23.43. ſome being alſo called, at the eleuenth houre, Matth. 20.9. but I adde that this is not that by their woorkes they hauehave ſatisfied for their ſinnes either in whole or in part, or that they deſerue by the value of deſert of them in anie ſort or manner whatſoeuer anie bleſſing temporall or ſpirituall: but onelyonly becauſe that good workes beeing the teſtimonie and effectes inſeparablie following of faith, and that faith witneſſing before God according vntounto the couenant of the Goſpel, That whoſoeuer ſhall beleeue in the Sonne ſhall bee ſaued, That the true repentaunt hauehave a part in the merit of Ieſus Chriſt and his righteouſnes, it pleaſeth God of his great grace and onelie merciemercy to accept of them and to crowne them in Ieſus Chriſt his Sonne, the onelie ſatisfier for our ſinnes, and ſole ſacrifice expiatorie, as the whole Scriptures and al the writinges of the Prophets & Apoſtles do moſt plainely witneſſe.
4 As litle can we helpe our ſelues with the promiſes of remiſſion and expiation of our ſinnes which are added vntounto the legal ceremonies, & namely vntounto the ſacrifices. For as the Apoſtle teacheth vsus, the bloode of Goates and of Buls coulde neuer appeaſe the anger and wrath of God: but the onelie bloode of Ieſus Chriſt ſacramentallie repreſented for a time by earthly things. Coloſſ. 2.17. Heb. 10.4. And therefore the promiſes of expiating or purging our ſinnes were not added to the Leuitical ſeruice, to attribute thereunto that which is proper to Ieſus Chriſt alone, but to diſtinguiſh theſe ſacramentall ceremonies from common things, and ſuch as had not any ſpiritual vſe.
5 I ſaie the like of the Sacraments of the new couenant: as when the waſhing away of our ſinnes is attributed vntounto the Sacrament of Baptiſme, and our incorporation in Ieſus Chriſt and vnion with him, from whence all thoſe benefits and bleſſings proceede which we receiue from him is attributed vntounto the holy Supper of the Lord. For the outward viſible water of Baptiſme doth no more waſh away our ſinnes nowe, then did heretofore the water of purification, or blood of beaſtes. But hereby is ſhewed vsus the difference between the water of Baptiſme and common water, not in reſpect of the ſubſtance or effect of the water conſidered in his own nature: but in this that common water doth nothing concerne eternall life, and the water of Baptiſme is vſed and applied, to ſignifie vntounto vsus effectually, if it be not long of our ſelues, that which the ſpirit doth within vsus, defacing and putting foorth our ſinnes, and purging our natural corruption by the death and paſſion of Chriſt our Lord, being no other thing in the water but a power of ſignifieng vntounto the beleeuer that which faith is to apprehend, and which is applied by the force & power of the holy ghoſt working within, according vntounto the diſtinction of theſe two Baptiſmes ſpoken of in Mat. 3.11. and 1. Pet. 3.21. The like muſt be vnderſtoode touching the other ſacrament of Chriſtian religion, namely the Lords Supper, wherein wee ought to take diligent heed we attribute not vntounto the bread or wine, or vntounto the corporall receiuing of them, that which is proper vntounto Ieſus Chriſt, and vntounto the ſpiritual apprehenſion and application of him by faith.
6 Of as little force is that obiection of them who alleadge theſe woords of the Apoſtle, 1. Tim. 4.16. In doing this thou ſhalt ſaue both thy ſelfe and thoſe which heare thee. For there is but one Ieſus Chriſt, that is to ſay, one Sauiour, Act. 4.12. who hath alone ſatisfied for our ſinnes, Ioh. 1.29. and by whoſe obedience we are made iuſt, Rom. 5.19. The Apoſtle therefore meaneth not in the perſon of Timothie to ſette the Paſtors in the place and roome of Chriſt: God forbid; ſeeing himſelfe declareth that he is not therfore iuſtified before God, though he know nothing by himſelfe, but hath perfourmed his charge irreprehenſible, 1. Cor. 4.4. but he ſpeaketh ſo in reſpect of the office & duty of paſtors which is to preach and announce the ſecrets of God: 1. Cor. 4.1. that is to ſaie the word of reconciliation, 2. Cor. 5.19. and 20. which is the Goſpell, for the ſaluation of al them which beleeue, Rom. 1.16. But they are of all others marueilous impudent, who to maintaine their Idolatrie or rather impiety, alleadge that which the Apoſtle ſaith of himſelfe, Coloſſ. 1.24. namelie, that he fulfilleth the ſurpluſſage of the afflictions of Chriſt in his fleſh, for his bodie which is the Church, as though he were not alone omniſufficient to blot and put forth our ſinnes, (a blaſphemy moſt execrable) whereas the Apoſtle by theſe woordes meant to ſay no other thing, but that in the afflictions and ſufferinges of the Saintes, Ieſus Chriſt, as a man would ſaie, ſuffereth in their perſons, becauſe he accounteth himſelf as it were wounded in them, according vntounto that which he ſaid vntounto the ſame Apoſtle, wherefore perſecuteſt thou mee, Act. 9.4. which thing returneth vntounto the great comfort and edifieng of the whole Church greatly edified by the happie ende and iſſue of them, Phil. 1.12. and 2. Cor. 1.4. and 2. Tim. 2.10.
7 Now foloweth the poynt of interceſſiō, in which we hauehave ſaide that Ieſus Chriſt hath no more a companion, then in the redemption. Againſt this ſome oppoſe the mutuall praiers of the Sayntes, praying vntounto God dayly one for an other, yea for their very enemies. The anſwer is eaſie, that notwithſtanding the faithfull for all this are not therefore interceſſors in any ſuperior degree betwixt God and them, for whom they praie: but ioyne equally together their mutuall praiers, which are al of them referred vntounto this only interceſſour betweene God and men, on whoſe alone interceſſion in all and through all dependeth the whole vertue of their praiers, whether they pray for an other or for themſelues.
8 Theſe things being well conſidered and wayed as they deſerue to bee, ſhewe vsus moſt euidently and to the eye, who they are whom the ſpouſe in this place calleth her huſbandes companions, whoſe companie, and that worthily ſhee liketh not, namely thoſe who attribute vntounto themſelues, that which is properly belonging vntounto the Bridegroome, as if ſome inuited by the Bridegroome to beare him companie at the time of his fiances or eſpouſails, in ſteede of contenting themſelues to beare him company & do him curteſie As friends to reioyce with him, Ioh. 3 29. ſhould play him ſo lewd a pranke as to go about to be maſter of the ſpouſe, & to chalenge her vntounto themſelues, as Samſons companions ſerued him, Iud. 15.2. And who are thoſe? Mary firſt of al thoſe who take vponupon 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 vntounto the Apoſtles, Mat, 28.20. againſt the expreſſe exāple of S. Paul, 1. Cor. 7.35. & therefore worthy in lieu of being obeyed to be held accurſed and had in execration, by the ordinance of God, Deut. 18.20. & Gal. 1.8. though they ſhould be the Angels of heauen themſelues.
9 As much is to be ſaid of them who hauehave been ſo bold & preſumptuous as to forge newe vocations and charges in the church of God, which they afterwards tranſfigured and changed into dignities, and finally into a tyrannie truly Satanicall, that is to ſay aduerſe, contrarie and oppoſite directly vntounto the royalty and regality of Ieſus Chriſt, altogether following that which was expreſly foretold by Saint Iohn in the Apocalypſe of the Image drawne and mouled on the pattern of the beaſt, which was the Romane empire, which was finally ruined and diſſipated, as it is at this daie, according vntounto the prophecie of Saint Paul, 2. Theſſ. 2.7. wherein Satan hath vſed a marueilous ſleight in ſeruing his owne turne by abuſing many good and holy perſonages, and thoſe very learned otherwiſe, but not ſufficient attentiue to marke and conſider how men abuſed the names of vocations eſtabliſhed by the ſonne of God, to turne them notwithſtanding and to ouerthrow them: in ſuch wiſe that by litle and litle he attained vntounto the end he deſired, hauing ſet vp inſteed of that goodly eſtate of the Church eſtabliſhed in his perfection by the miniſterie of the Apoſtles this falle hierarchie, as they call it. Such are the reuerend names of Biſhop, Paſtor, Elder or Ancient, Doctor & Deacon, * which they afterwards by litle and litle diuided into many other degrees, * to hatch at the length an Oecumenicall Biſhop, that is to ſay, a Biſhop of the vniuerſal worlde, to which for a full meaſure of all this diſorder hauehave beene added the moſt reuerent Seigneurs the Cardinals.
10 As for the ancients and Elders they are become * Penitentiaries, * Proctors in the court eccleſiaſticall, Dataries, Bulliſts, Copiſtes, &c.* & to make vp & perfect this ruine, ordinary Creators and Sacrificers of a Ieſus Chriſt of dowe, and all for what wil you giuegive me, and for ready mony.
11 As for Deacons, receiuers and gouernors of the church-almes and goods according to the order and practiſe of the Apoſtles, to ſpeake in a worde, this is the ſtate and calling of all this whole Hierarchy, if to be a Deacon, and Church-robber as Iudas, bee all one. But the name only being left to ſerue for a part of the Maſquerada of an high maſſe, it was requiſite that Subdeacons ſhould bee added, to mock the poore ſeelie ſheep comming to offering.
12 As for Doctors, it may bee ſaide in a woorde, that the Lorde of his great merciemercy hath not permitted, that that which is as it were the nurcerie of the Church, I meane ſchooles of good learning, ſhould in ſuch wiſe bee vtterlie aboliſhed & taken awaie, as the other parts of that which God would hauehave eſtabliſhed in his Church. But contrariwiſe it hath pleaſed him to ſtir vp in ſundry ages, Emperours and Kings, who hauehave had a care of founding & erecting of them through a worthy & laudable inſtinct and purpoſe, and which a man may ſay to hauehave beene and yet to bee the meane that God hath vſed to preſerue and maintaine the ſocietie of man, for the ſtudy and knowledge of liberall artes and ſciences. But touching the principal part of this ſo great a benefit, which is the ſchoole of diuinitie, this is there where Satan hath ſerued his turne with ſuger to turn it into moſt bitter and deadly poyſon: hauing baniſhed out of the ſchoole of diuinity that which was the only ſubiect thereof, I meane the reading and expounding of the text of holy Scripture, to thruſt thereinto an abominable confuſion of dreaming ſophiſtications, ſome as vaine as curious, others abſurde, others full of impiety: in ſuch ſort, that to be a Doctor in ſuch a thing, is no more but to bee farther off from pure and ſound doctrine, as the Apoſtle ſo diligently warneth vsus, 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 vntounto al ſacrilege and ſimony.
13 Finally to ende and perfect the myſterie of iniquity, the great Biſhop hath parted the ſpoile with Kinges and Princes, whom he hath enchanted and bewitched in aboliſhing vtterlie the Lawful order of eccleſiaſtical elections and vocations. And thus ye ſee vntounto what good paſſe the Church of the Lord hath bin brought by them, who of ſeruantes hauehave made themſelues trayterous companions, called no better then theeues by the Lord, Mat. 21.13. If anie man ſaie that the Bridegrome, of whom mention is here made, ſpake not of thē which came ſo long after: I anſwere that the ſpirit of prophecy in this place doth not onelie lead vsus farther then vntounto the time of Salomon, but that a long time agoe, after the time of Ioſua, as the hiſtorie of the Iudges doth plainely witneſſe, horrible corruptions were already entred in among the people of god, which draue as it were this ſpouſe out of her vineyard and poſſeſſion. As for the reſt, this woord of Companion ſeemeth ouer gentle in this matter, the queſtion beeing here not in this which wee before ſaid of taking vntounto a mans ſelf ſome part of that which is properly belonging vntounto the Bridegroome, an outragious crime notwithſtanding of treaſon, but (that which is much worſe & the capital poynt of this crime) is the taking to a mans ſelf the perſon of this Bridegroome, and to put him foorth to poſſeſſe and occupie his place, and in the place of this chaſt ſpouſe, to ſubſtitute this abominable ſtrumpet, which doth yet to this daie ſeduce and bewitch the kings and princes of the earth by the cup of her abominations: and that with extreme impudencie and ſhameleſneſſe, in indeuoring to make men to beleeue that by ſuch inuentions he is honoured, from whom they hale and pul with al the maine and might they hauehave both the ſceptor and the crowne.
14 In ſuch ſort deale they with the Propheticall dignitie of our Lorde Ieſus Chriſt, calling their owne dreames and inuentions, inſpirations of the holy ghoſt: as if that which hath bin declared by the Prophets and Apoſtles, touching our ſaluation, were not ſufficient, or might happily be in ſome point corrected and amenced. In a woord when they are come ſo farre as to ſay, write & maintaine, that they, calling themſelues the Church, cannot erie in doctrine, that their Pope cannot be deceiued, and that no man liuing may ſay vntounto the Pope though he ſhould lead whole troupes of ſoules vntounto hell, ſir what doe you? & when hereupon they cut and clip the doctrine of God as pleaſeth them, is not this to ouerturne from the top to the bottome the Propheticall authoritie of the ſonne of God, as much as in them lieth?
15 As litle hauehave they left the Prieſthoode of Ieſus Chriſt whole and vntouched, hauing added & annexed vntounto his expiation and ſatisfaction for our ſinnes whatſoeuer came into their own brainſicke fancy, as holy water chriſme, oyle, waxe, ſpettle, beades, pilgrimages, & other ſuch bables they could thinke vponupon or deuiſe. Briefely hauing gone ſo far as to forge a reall and ſubſtantiall oblation of Ieſus Chriſt by the handes of their Prieſts, for a ſatisfaction for the ſinnes of the quicke, & the dead, adding thereto notwithſtanding the merits both of the liuing who are yet in the way, and of the dead compriſed in their Letanies and Proceſſions, vntounto whom they hauehave 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 hauehave need of them: things ſo ſtrange and abominable that it is marueilous how there is yet found any ſo very a beaſt as to giuegive credit vntounto them, and anie ſo ſhameleſſe impudent, that hee will maintaine and defende ſuch abomination.
16 Now what ſhal we ſay of the Interceſſion of Ieſus Chriſt, vntounto whom they hauehave added thouſands of cōpanions, though they place them in ſomewhat a lower and inferiour degree? For they forge eueryevery day new patrones and Interceſſours, giuing to eueryevery one of them his ſtate and charge of this or that. Nay they hauehave doone this diſhonor vntounto the moſt bleſſed and holy Virgin Mary, as inſteede that her ſelfe calleth her ſelfe the Handmaiden of the Lorde, to call her and cauſe her to bee worſhipped as Queene of heauen, our hope, our mercifull Aduocate, yea ſo farre as to bid her to commaund her ſonne by the right and auctoritie of a mother: and all this with ſuch vnbrideled boldneſſe and deſperate preſumption, that they terme this honoring of God in his Saintes: not perceiuing that eueryevery prayer made vntounto them who are out of this worlde placeth them in the roome of God in attributing vntounto them of neceſſity that which is proper vntounto God, to wit the knowledge of our hartes and whatſoeuer wee ſay or doe here belowe, which to doe is intolerable impietie: beſides that not contenting themſelues with Ieſus Chriſt alone for their interceſſour, it muſt needs be that either they doubt of his power or of his will towardes vsus, which incredulitie being directly oppoſed vntounto 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 onelyonly the names, onelyonly that theſe who hauehave ſo abuſed the ſeely worlde & ſo nuſled it in their ſuperſtitions, calling darckneſſe light: in falſifieng the light of the Scripture, are a great deale more inexcuſable then the poore Paynims, hauing abuſed nothing but the remnant of their natural light, as the Apoſtle ſpeaketh of them, Act. 14 16. and Rom. 1.21.
17 And thus you ſee who theſe companions are of whom this poore ſpouſe in this place ſo bitterly complaineth, deſiring to be drawen out from among them and to bee brought vntounto the true flock, diſtinguiſhed herein, from them which ſhe calleth flocks in the plurall number, becauſe that indeed there is but one true Church and vniuerſal, whereas theſe traiterous companions hauehave as many flockes as they hauehave ſects, according vntounto the ſaying of the Lorde, That hee which gathereth not with him, doth nothing els but ſcatter, Mat. 12.30.
18 And as touching theſe words As ſhee which couereth or hideth her ſelfe, they are expounded in diuerſe ſortes. For there are ſome which refer it to the faſhion which Thamar vſed to deceiue Iuda her father in Lawe, Gen. 38.15. gathering from thence that the maner of harlots was to couer themſelues: according vntounto which expoſition this ſhould bee taken, as if the ſpouſe did ſay, that keeping companie with ſuch kind of people, ſhe ſhould be thought to be neuer a whit better then they, as it commonly commeth to paſſe and doth ſtil fall out, agreeable with the hiſtorie of the Daughters of Lot. For it fareth with them who ouer familiarly and ouer long time haunt the companie of the wicked and peruerſe, as with them who dwel among colliers and come too neare them, according vntounto the leſſon which the Apoſtle teacheth vsus, 1. Cor. 15.33. And this is the cauſe why the Lord vnderunder the Law was ſo careful to ſeuer his people in euerie reſpect, yea as touching their verie attire and apparel, from al other profane nations. We heare alſo the mones which Dauid maketh during his flight, Pſal. 42. & 120. and elſewhere: as alſo the Apoſtle exhorteth vsus to take heede with whom wee companie, 1. Cor. 5.11. And I woulde to God that many had thought better vponupon this point thē they hauehave done, who are at this day in a moſt wretched and miſerable eſtate, hauing throwen themſelues wittingly and willingly into the pawes of the rauening and deuouring lyon. This is then a moſt holeſome and neceſſarie doctrine, but notwithſtanding ſuch as hath no verie ſure ground & foundation touching this maner and forme of ſpeech, being a thing vnlikely that they who proſtitute their bodies, and conſequently ſeeke nothing elſe but to allure men to their deſtruction by their beutie, as ſuch weomen are deſcribed by this ſame Salomon, Prouerb. 6.25. and 7.10. ſhould hide their faces: beſides that if they ſhould ſo doe, it were an harde thing to diſcerne an honeſt maried wife vayled, from an harlot. Neither meant Moſes in the hiſtorie of Thamar to ſay, that ſhe was therefore accounted an harlot, becauſe ſhee had couered her face, but that therefore Iuda knew her not to bee his daughter in lawe, becauſe ſhe was attired like a widowe, and had couered her face: whom notwithſtanding hee thought to bee an harlot, ſeeing her ſet out in that ſort and ſitting alone in the high way. There are others therefore which expound this woord As one which wandreth out of the waie, becauſe it is ſometimes taken in this ſenſe, in the toung which Salomon vſeth: as if the ſpouſe ſaide that being among ſuch lewde companie, ſhee muſt needes bee as a poor wanderer and vagabond. But it is better to take it ſimply in this ſenſe, that ſhee cannot bee among ſuch wicked companie, but to her great ſorowe and griefe, ſeeking for corners where to hide her head that ſhe hauehave no felowſhip with them, or els being conſtrained to hide and couer her face, not to ſee ſuch deteſtable things and to conſent vntounto them ſo much as with her countenaunce, as Dauid proteſteth that hee will not hauehave ſo much as in his mouth the names of ſtraunge Gods, Pſal. 16.4. The Apoſtle alſo warning vsus to take heede not only of euil, but alſo of eueryevery thing that hath ſo much as the appearance of euill, 1. Theſſ. 5.22. as alſo Saint Peter witneſſeth that Iuſt Lot (who notwithſtanding had doone better if hee had neuer departed from Abraham, or returned againe vntounto him) vexed and afflicted from day to day his innocent ſoule, hearing and ſeeing the wicked actes and deedes of them of Sodome. God giuegive vsus grace to make our profit of this holy doctrine neceſſarie for all times, but eſpecially amidſt theſe cloudes and obſcure darkneſſe with which wee ſee that Satan, with ſuch efficacie of error, indeuoreth to obſcure the cleare light which God hath ſent vsus as it were from heauen: to the ende that they whoſe eies hee hath already opened, ſuffer not themſelues to bee blinded againe, and that they who are yet in darkeneſſe and in the ſhadow of death may receiue the gift of this light, and that contrariwiſe eueryevery toung yeelde the Lorde God his honour and glory in his true Church, by our onelyonly mediatour our Lord Ieſus Chriſt: & becauſe we hauehave bin hitherto ſo looſe in this behalfe, ſo vnthankful & ſo forgetful, we wil demaund mercy as followeth.
Almighty God &c.