Sermons on Three Chapters of Song of Songs, Sermon 19

Sermons on Three Chapters of Song of Songs · Sermon 19

p. 240THE NINETEENTH SERMON. Our help be in the name of God &c. It is written as followeth in the ſecond Chapter of the Canticle of Canticles, the 8.9. and 10. verſes.

8 This is the voice of my welbeloued, behold hee commeth leaping ouer the mountaines and skipping ouer the hils.

9 My welbeloued is like a Roe, and like an Hind-calfe. Behold he is behind our wall, looking through the window, and ſhewing himſelfe through the lattiſe.

10 My welbeloued hath ſpoken vntounto mee and ſaide, Vp ariſe my louelove, my faire one, and come thy waie.

1 Three great abuſes committed in contemplatiue life falſly called religion.

2 It is from the voice of the Bridegrome that this deſire proceedeth of putting our ſelues into the waie and going forward in our vocation.

3 Application of this doctrine vntounto the Church of Geneua.

4 The more then marueilous diligence and carefulneſſe of this Bridegroome, to runne vntounto his ſpouſe.

5 A compariſon of this diligence with our ſluggiſhnes.

6 The firſt high mountaines▪ which ſatan and his complices hauehave reared to keep the ſpouſe from her Bridegroome, which the Bridegroome mounteth readily ouer, without ſtaying a moment.

7 Other exceeding rough and craggie mountaines of our ſinnes and iniquities, trauerſed alſo ouer by the Bridegroome.

8 The Bridegrome hath alſo taken vponupon himſelfe the bottomleſſe gulfe of the curſe of God his father, to run vntounto our deliuerie with this burden on his ſhoulders.

9 The difference betweene the new and the olde couenaunt, repreſented by the ſimilitude of a wall, and of a grate or lattiſe.

10 This Bridegroome hath neuer beene dumb, and the abuſe committed in this behalfe in the falſe Church.

11 The woorde of the Bridegroome ſerueth to no purpoſe, if men harken not vntounto it, and if they awake not themſelues in deede.

12 Wherefore this ſpouſe is called the faire one, oppoſed vntounto her which is nothing but painted.

p. 24113 The true ſpouſe is neither called nor goeth elſe whither, then vntounto her bridegrome onelie.

14 The Bridegrome muſt come vntounto vsus to cauſe vsus to come vntounto him.

15 The Bridegroome neuer came vntounto his ſpouſe, or at this day preſenteth himſelfe vntounto her to stay her here below: but euer called & yet calleth her to heauen: & the great abuſe of them which look for him at this daie corporallie in the earth.

16 Theſe words come thy waie ought to ſerue vsus for a ſumme and abridgement of the whole doctrine of ſaluation, and to teach vsus the end of the whole life of a Chriſtian.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Almighty God &c.