Sermons on Three Chapters of Song of Songs, Sermon 22

Sermons on Three Chapters of Song of Songs · Sermon 22

p. 286THE XXII 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 15.16. and 17. verſes.

15 Take vsus theſe foxes & theſe yong cubs, which deſtroie the vines, while our vines bud forth.

16 My beloued is mine, and I am his, hee feedeth among the lillies.

17 Vntil the wind of that day come, and the ſhadowes flee awaie: returne my beloued and bee like a young Roe or Hind-calfe, vponupon the mountaines of ſeparation, the cleftes of the mountaines.

1 The vineyard of the Bridegroome in daunger to be wasted, by the foxes.

2 Examples of theſe waſtes made, both in the Church of the Iſraelites, as alſo in that of the Christians.

3 Howe theſe become at the length Wolues and Lyons, deſtroieng the flockes and finally not ſparing themſelues.

4 Examples of foxes broken in into the midſt of the vineyard, begunne to be husbanded in our time.

5 The hunting of theſe foxes properly and directly committed vntounto the Paſtors of the Church.

6 Secondlie to the faithful magiſtrats, without confounding notwithſtanding the Eccleſiasticall miniſterie with ciuill Iuriſdiction.

7 This vineyarde muſt continue alwaies ſafe in the end, and the foxes must be taken.

8 How ineſtimable, and for euer aſſured, that treaſure, of the Church is, which ſhe ſaith to be hers.

9 This donatiō by reaſō of the marriage betweene the Bridegrome and the ſpouſe is mutual and reciprocal.

10 The Church of the Iſraelits and the Church of the Chriſtians are one and the ſame ſpouſe of the ſame Bridegroom, and how we ought to vnderſtand the ſhadowes of the auncient couenant.

p. 28711 How we ought to vnderſtād that wind which roſe with the light of the goſpel.

12 How it is to be vnderstoode, that the Bridegroome returneth to his ſpouſe, ſeeing he neuer forſaketh her.

13 What the craggy mountains are, ouer which the ſpouſe deſireth her Bridegroome to come.

14 An exhortation to practiſe this doctrine.

IT appeareth by theſe words which we hauehave to handle, that the Doue is flowen vntounto her Bridegroome at his call, who hath gathered her with her companie as wee ſhal afterwardes ſee, according vntounto the purport alſo of the hiſtorie, that finally al the tribes put themſelues in ſubiection vntounto the anointed of the Lord, I meane, vntounto Dauid, & after vntounto Salomon, both which were figures of this true Bridegrome in this reſpect. But to the end that the ſpouſe ſhould not imagine, that this ſpring-time brought ſo perfect a peace, as that nothing ſhould impaire and diſturb it ſhe is in good time warned, that this vineyard hauing eſcaped the former ſtorms and tēpeſts, was not for al that, altogether freed frō al kind of hurt. And this hee warneth her of, not to affright or aſtoniſh her, but ſo as to make her ful of conſolation. For he ſaith not, there are foxes which waſt and deſtroy our vineyardes, but take vsus thoſe foxes, as if he ſaid. Indeede there are great and little ones, but I hauehave taken order they ſhal be caught. Now to make our profit hereof, wee muſt firſt of al learne that they abuſe themſelues much, who are ſo perſuaded to ſee the Church in ſo good caſe as to bee without her afflictions, either within or without, or both together within and without: the experience of al ages ſheweth vsus the contrarie.

2 Let vsus therefore note heere in the firſt place, that there is no mention heere of Tygers or Lyons, which are open and declared perſecutors of the church, as were ſometimes againſt Iſraell, Edom, Moab, Ammon, and finally the Chaldeans and Babylonians: and in the time of the Chriſtian Church, the Romaine empire, the Sarracens & the Perſians, & the Turcks, p. 288but of thoſe which are ctept into the midſt of the vineyard like crafty Foxes to keep back and hinder the vintage, which ſort of beaſtes, the vineyard were it neuer ſo well planted and husbanded, neuer wanted. Such were in the time of Moſes, Core, Dathan, and Abyron, who as it is written Numbers, 16. beeing in the very midſt of this vineyard, ſought ſuttelly to vndermine the foundation thereof, vnderunder colour, ſaide they, becauſe the whole people were the people of the Eternall, and hereupon pretending to ouerthrowe the miniſtery of Moſes and Aaron. Such were the falſe Prophets who lulled the people of Iſraell aſleep, vaunting of their viſions from God, againſt the true ſeruantes of the Eternal, as is eſpecially ſeen in that miſcreant Sedechias oppoſing himſelfe againſt Michea, 1. King. 22. and in Hananias againſt Ieremy, Ier. 18. and by al the writinges of the Prophets: vntounto whom, for the moſt part they alwaies lent an helping hand who ſhould hauehave beene the principal hunters of thoſe foxes, to wit, the Prieſtes, as is witneſſed throughout the whole ſacred hiſtory. And what foxes were the Phariſees, Sadduces, Scribes, Eſſenians, Herodians and others, who ſo craftilie & ſo ſliely ventered to entrap the Lord himſelfe of the vineyard, beeing deſcended from heauen expreſly for this purpoſe, to take order for this vineyard, and traueled ſo throughly herein, that finally he thruſt them out of poſſeſſion of it, and tranſplanted his vineyard, as he had before threatned them he wold doe, Mat. 21.41. and planted it among a people, which before appertained nothing at al vntounto vntounto him, as hee had menaced thē by Oſee 2.23. the execution of which threat is moſt largely ſet downe Epheſ. 2.11. And afterwardes, though the chiefe and principall hunters of theſe foxes, trauailed diligently to tranſplant and to husband this vineyard which had ſpred her braunches from Eaſt to Weſt, and had prouided it of good laborers and husband-men after them: notwithſtanding their hiſtories and their writings do witneſſe that they had alwaies more to doe againſt ſuch foxes, as the great ſheepeheard forewarned them, Matth. 7.15. (though there they be called rauening wolues) then againſt all other open enemies within or p. 289without. Such were they who woulde needes mingle Ieſus Chriſt and Moſes together, whoſe moſt peſtilent and pernicious error is declared and condemned, Act. 15. againſt whom Saint Paul was yet afterwardes conſtrained ſo long and ſo eagerlie to fight. After theſe ſucceeded, as it were in great and mighty armies, heretiques of al ſortes: ſome of them aſſayling the diuinity, others the humanity of the Lord of this vineyard: others confeſſing both the one and the other, but diuiding Ieſus Chriſt into twaine: others making a monſter of him which ſhould bee neither God nor man: others degrading him from his office: others impugning other articles of our faith: others blending with the truth of Chriſtian religion a million of errors not onelyonly vtterlie falſe, but altogether monſtrous.

3 But aboue all others the foxes which hauehave ſucceeded certaine faithful auncient paſtors of the Church of Rome, hauehave vnderunder the coulour of the authoritie of the Cittie of Rome, and becauſe the Lord at the beginning cauſed the glory of his exceeding grace to ſhine foorth, learned to plaie the part of a fox ſo ſliely and ſo wilily, that by little and little, & that (which is a thing of al others exceeding ſtraunge and wonderful) helping to hunt other foxes, they hauehave brought all vnderunder their pawes, and then ſtripping themſelues out of their foxes caſe, (but yet ſo, as to ſlip it on againe when neede and occaſion requireth) hauehave taken vntounto themſelues the Lions skinne, ſhewed their talants, torne and deuoured the poore flocks, ſo that they hauehave wonderfully skared them. For this is a maxima and general rule in this matter, that if theſe cubs be let alone to become foxes they faile not in the end to become Tygers and Lions, ſuch as Michea ſpeaketh of, Mich. 3.5. For proofe hereof we neede no other witneſſe together with the poore eſtate of Chriſtendome then the legends of the Popes written by their own ſecretaries, among whō that monſter Boniface the eight beareth the bel: of whō themſelues giuegive this teſtimony, That he entred like a fox, he raigned like a Lion, and died like a dog. And know you, that when I ſpeake thus, I meddle not with their manners which are ſo infamous and deteſtable, that there is p. 290not a creature which demaundeth not vengeance vp on them of god: but I hauehave principally reſpect vntounto their falſe & curſed doctrine: being no hereſie concerning the office of our Lorde Ieſus Chriſt (without the which trueth, whatſoeuer they confeſſe touching his perſon and the pointes concerning it in the Creede, ſerueth them to no other end, but to colour their lies & falſehoodes which they couer with the cloke of this truth, according vntounto the example of ſatan their father, whom the lord put to ſilence, Luk. 4.34.) which is not couied, and afterwarde hatched, & ſtil nouriſhed and maintained yet in the ſchoole of theſe foxes, or rather theſe wolues, which are the talants & the teeth of that great monſter of Rome, who hath left them to deale in the doctrine, wherein they hauehave learned to acquite themſelues ſo wel, that euerie one hath his morſel of the pray: & hath ſnatched for himſelfe together with his ſpiritualities, the ſcepters and crownes of Princes. Such are among the reſt theſe foure ſortes of wallet-breethren declared ſometimes by the Vniuerſities themſelues to be the locuſts iſſuing out of the bottomleſſe pit, of whom mention is made in the Apocalyps. But what are al theſe foxes, which are become wolues, in compariſon of that treacherous carauane horde of thoſe vermine, openly polluting the holy name of Ieſus, and ſelling their filthy traſh and trumperie in ſuch ſort Gratis, to them that will feede themſelues therewith, that they hauehave ſo wel grated, that in leſſe then forty yeares, they hauehave haled in and heaped vp in their borroughs greater and richer ſpoiles, then al the foxes & wolues beſides could mountaine vp in fiue hundred years before, though the time ſerued them as well as they could wiſhe or deſire. And herein I report me at the leaſt to theſe other poore conuents of Monks and of Friers, whom theſe new freſh gameſters hauehave left onelyonly a poore coule to ſhroude their bald heades in, and the taile of a white frocke to traile after them: themſelues being become as fat as bodie-lice by eating vp the others brewes: as the natural Philoſophers ſay of the ſerpents, that they become in the end Dragons, by eating vp other ſmall ſerpents.

4 But not to ſtand any longer on them who are nowe the p. 291firebrands & bellowes of perſecutions, nay perſecuters themſelues, how euer they ſhroud themſelues vnderunder the mantle of deuotion and religion, we ought to ſee and conſider how the Lorde had no ſooner begun in our time, to take his vineyard into his owne handes, but ſatan thruſt in into it thoſe foxes the Anabaptiſts and Libertines of many ſorts, from whom ſprang thoſe vile & filthy heretickes of the family of louelove, who ſhame not notwithſtanding to couer themſelues in ſpeach with a more then Angelicall perfection. On the other ſide, are crept into the world the Arrians, as men zealous of the vnity of one only God: others who feare leaſt the humanity & manhood of Ieſus Chriſt, ſhould bee kept as it were in priſon in heauen, if wee beleeue not that it is alſo really in his eſſence in earth with the bread and the wine of the holy Supper: and that the Sacrament would bee annihilated and aboliſhed, if wee eate not the verie fleſhe of Ieſus Chriſt alſo with our mouthes and teeth. Others there are who are iealous of the humanity of Ieſus Chriſt, as they ſay: from whom notwithſtanding are crept into the world, both Neſtorians in ſeuering of the two natures, and Eutichians in the confounding of the eſſentiall proprieties of thē. In a word I know not whether ther be at al any one old hereſie which ſatan indeuoreth not to ſet a broach among vsus, or new yet to be inuented which he hammereth not in the forge, ſo to break in vponupon this vineyard being yet yong and tender, to hinder her fruit to come to maturity & ripenes.

5 And what hauehave we to do hereupon? Soothlie that which the Bridegrome here ſaith, & the Lord of the vineyard willeth vsus to do. Take vsus, ſaith he, thoſe foxes & thoſe cubs which waſt the vines. But to whom ſpeaketh he? Certainely to thoſe to whom he hath giuen in charge to husband & looke vntounto his vineyard, who ſhould bee watchful and diligent aſwell to husband it, as alſo to fence and keepe it from whatſoeuer maie hurt it, arming themſelues the better to doe this with his authority and power, both in reproouing the falſe doctrine by the true, and alſo in cutting off the dead and rotten members. For although themſelues be alſo members of the Church, which is here generally p. 292repreſented in the perſon of the ſpouſe, yet notwithſtanding in reſpect of their particular calling and vocation, which is to prouide for the purity and ſuertie of the Church, they are particularly diſtinguiſhed from the reſt of the bodie, and in this regard they are heere willed and commaunded to take theſe foxes. Such hauehave beene, and yet are, and ſhal be vntounto the end of the woorlde, thoſe whoſe miniſterie and mouth the Bridegroome alwaies vſeth to declare his holy wil, and therefore they are called his mouth, becauſe they ſpeake beeing moued by the holie Ghoſt, 2. Pet. 1.21. which for this cauſe ſpecially are called in the holy Scriptures by diuerſe names, to wit, Men of God, Seers, prophets, watchmen, builders of the houſe of God, paſtors, doctors, ambaſſadors of God, the frinds of the Bridegrome, and dealers in the marriage match betweene Ieſus Chriſt and his Church, keepers of the vineyard of the Lord, diſpenſers of the ſecrets of God, names and titles exceeding honourable before God, but deſpiſed of men: names, I ſaie, of great honor, but of a maruailous, yea vnſupportable charge, if we take them ſtrictly, 2. Cor. 2.16. And this is the cauſe why the Apoſtle calleth not this charge a dignity, as they vſe to terme it who hauehave forged that goodlie Apoſtatical Hierarchy, but he calleth it a work or a buſines, 1. Tim. 3.1. whoſe charge is vnderſtood oftentimes generally by the woord of watching and feeding, ſometimes more diſtinctlie, by attending vntounto the woorde and vntounto praiers, Act. 6.4. ſometimes by theſe wordes of teaching, improuing, correcting and inſtructing, 2. Tim. 3.16. ſometimes by theſe wordes of planting and watering, 1. Cor. 3.6. All which are concluded in theſe two points of aduancing the good & hindering the il, by a watchful, naie continuall care and prouidence, handling the ſworde of the word of God with the right and the left hand as occaſion requireth, as wel in general vntounto the whole flock, as alſo by diuiding it particularly to euerie one, as it is written Act. 21.31. and 2. Tim. 2.15. Go to then, ſaith the Bridegroome in this place, yee Gardiens & keepers of my vineyard, be you continual in chaſe of theſe hurtfull beaſtes, and leaue not vntill you hauehave rid and freed my vineyard of them. And by what means? p. 293Marie ſetting the toiles and pitching the haies of the word of God, to catch and entrap them therein, ſhutting them vp in their dens and caues by this woorde alſo, compared vntounto fire conſuming the chaffe of falſhood and lies: and if they will not bee taken and tamed and transformed into ſheepe, chaſing them awaie and driuing them out of the flocke, 1. Tim. 1.20. and ſo leauing them vntounto the iudgement of him who iudgeth thoſe who are without: Tit. 3.20. and 1. Cor. 5.13. Aſmuch is to be ſayd concerning other foxes, who by their ſcandalous maners & wicked examples, waſt & deſtroy the vines in like maner, & eſpecially the tender ones: which ſort of foxes are otherwiſe called ſcabbed ſheep, & compared vntounto leauē which ſowreth the whole lump, of which the Apoſtle giueth vsus a rule in the perſon of the inceſtuous, 1. Cor. 5.5.11. And theſe are the chief and principall hunters of theſe foxes and young cubbes. For it is properly by the ſpirit of the Lords mouth, that the vineyard of the Lord is planted, husbanded and preſerued.

6 But beſides theſe vntounto whom properly this charge appertaineth, there are yet other hunters in the vineyard of the Lord, who ought to trauell no leſſe in this hunting, to wit, the magiſtrates aſwell ſoueraigne as other, called alſo ſeruantes of god, eſtabliſhed in autority, & girded by him with a bawdrier, Iob. 12.18. Rom. 13.1. to the end they ſhould mantaine, not only honeſty of life oppoſed vntounto all violence and diſſolution, but to the end that God may bee knowen and obeied by the eſtabliſhment and maintenance of the true ſeruice of God, which is called Piety or godlineſſe, 1. Tim. 2.2. Theſe are they therefore who ſhould with al their power which God hath giuen them, vphold & maintaine the holy miniſtery & ſeruice of God, as wel in the purity of doctrine, as alſo in the diſcipline of the Church, each conformably vntounto the word of the Lord witneſſed by the writings of his Prophets, without either adding any thing thereto, or diminiſhing ought there-from, and conſequently bridle as much as in them lieth, and alſo puniſh according vntounto the exigence of the caſe, the open and conuicted wicked and incorrigible perturbers of that which is the true p. 294Archpiller and foundation of humane ſociety, namely the purity and exerciſe of true religion: and all this they ſhould doe by the order which God himſelfe hath eſtabliſhed, not medling with that which appertaineth vntounto the paſtors and auncientes of the Church and the holy miniſterie, like vntounto Vzzias, 2. Chron. 26.19. Matth. 20.25. and Luk. 12.14. pertaining alſo as little and leſſe a great deale to the paſtors to intermedle with ciuil Iuriſdiction and temporal as they call it, as vntounto the magiſtrates to adminiſter in the Church the word and the ſacramentes. The magiſtrates on the other ſide muſt take heede how they make Lawes to bind the conſcience, or take vponupon them to ſette vp a gouernment of the houſe of God according vntounto their owne wiſedome and aduice: which thing appertaineth vntounto God alone who hath ordained, deliuered and enregiſtred his inuiolable lawes in his holy Scriptures, as wel of the olde couenaunt, which dured but a time, as of the newe which ſhal continue and endure vntounto the end of the world. Which if it had beene well obſerued, or if it might bee redreſſed at this day, then verily we ſhould ſee the Church of God ſo reformed as it ought to be: as we ſee how the holy Kings gouerned thē ſelues in this point, as Dauid and Salomon: who euer tooke counſel of the mouth of the Lord, and did according thereunto, without paſſing of their boundes. The like did Aſa, 2. Chron. 15.12. and Ioſaphat 2. Chr. 17.7. and 19.11. and Ezechias and Ioſias, as their hiſtorie declareth.

7 But wil ſome man ſay, is this enough to ſay, Take vsus thoſe foxes, ſeeing there are ſo and ſo many ſortes of them, and that they who ſhould be the hunters and takers of them, are often times themſelues the moſt dangerous foxes and wolues of al? Mich. 3.3. Act. 20.29. I anſwere that it is enough to ſaie, take them, ſeing this word proceedeth out of his mouth, which in ſpeaking giueth vsus the abilitie & efficacie of executing that which he commaundeth, as experience hath alwaies declared the ſame, being neither the wilines of thoſe foxes, nor the violence of thoſe Lyons & Tygers euer able to hinder the conſeruation or reſtauration of this vineyard, whē the time therof was p. 295come, this heritage & poſſeſſion which reacheth from one end of the world vntounto an other, being giuen vntounto this Bridegrome for euer, Pſal. 110. whoſe kingdome by conſequent, which is this vineyard, remaineth for euer: although that vntil that later daie, in the which the Angels ſhall rid this vineyard of brambles and briars, and ſhal faggot them vp and caſt them into euerlaſting fire, Matth. 13.41. when God ſhalbe all in all. 1. Cor. 15.25. it be in danger ſtill to bee thus aſſaulted: but yet ſo, that not one good and true plant of this vineyard can be taken away and rooted vp, Ioh. 17.12. & 189.

8 And this is the cauſe why the ſpouſe addeth this verſe full of incomprehenſible comfort and conſolation, ſaying, The Bridegroome is mine, and I am his. For what a treaſure is this? This is the only ſonne coeſſential and coeternal with God the father, in aſmuch as he is God: and in aſmuch as he is man, the perfit of perfits: he in whom the father is fully pleaſed & contented, in whom are al the treaſures of knowledge and vnderſtanding, and who hath a name aboue al names, hauing power in heauen & in earth: and who is ſo good, ſo mighty, ſo rich as he? And we, what are we? conceiued and born in ſin: not able of our ſelues to think on that which is of God in respect of our ſaluation, but culpable of iuſt and eternal malediction. Who can therefore conceiue of ſuch a bountie & liberality, either in reſpect of the giuer, or in regard of that which is giuen, or in reſpect of them vntounto whom it is giuen? He who is the giuer thereof hath all the reaſon in the world, to hate him on whom he beſtoweth this exceeding treaſure: the gift is no worldes-good, but the giuer himſelfe: hee on whom the gift is beſtowed is not only vnworthy thereof, but worthy of the cleane contrarie. All which circumſtances beeing well conſidered ought ſo to moue the ſenſeleſſe and hard harted, as to be rauiſhed with the admiration of this ſo bottomleſſe a gulfe of bounty and liberality: and make al them dy for ſhame who are ſo wicked as to contemne ſuch an exceeding grace, what allurement ſoeuer were preſented thē. For what is there to bee compared with ſuch a treaſure moſt freely beſtowed? And what recompence is a man able to giuegive of his ſoule? p. 296Mat. 16.26. Deſire we any good thing from an high, or from below? Who ſhal giuegive it vsus but he who is the Lord of high and low? Wiſh wee for anie true commodity, within or without? Who ſhal giuegive it vsus but he who made and preſerueth the one and the other? And howe ſhall hee refuſe to giuegive it him, vntounto whom he hath giuen himſelfe, and that by a donation vtterly irreuocable? So that when we demaund any of theſe bleſſings, and receiue them not, let vsus know that this therefore hapneth, becauſe hee knoweth a great deale better then wee our ſelues what is for vsus, or becauſe we do naughtily demand that which is good for vsus, or becauſe it is good for vsus to hauehave the denial for a time to ſharpen and whet our appetite and deſire, Pſal. 40.1. for otherwiſe wee ſhould alwaies finde this promiſe infallibly true, Knock and it ſhal be opened vntounto you, aske, & it ſhal be giuen you. But wee are to obſerue and retaine one generall rule in this matter, that is to ſaie, that concerning temporall bleſsinges, which hauehave not a ſpecial promiſe (as Dauid had a ſpecial promiſe of the kingdome, and therefore he ſpecially craued it, & obtained it, Pſal. 2.6. and .4.4. and elſewhere in manie places: and Daniel after the 70. years accompliſhed and expired praied ſpecially for the returne of the people, Dan. 9.2.) wee may not demaund them at Gods hands but with theſe clauſes, If it bee good, if it bee expedient, when, and in ſuch ſort as it ſhall pleaſe thee: but as for demaunding grace at his handes by the remiſſion of all our ſinnes, bringing vntounto him an heart truely humble and contrite, wee may and ought to craue, and demaund this with al holy aſſurance grounded vponupon him, Heb. 4.16. and Iam. 16. yea ſo far as to defie al our enemies, according to the example of the Apoſtle, Rom. 8.37. for, ſaith he, hee which hath not spared his owne ſonne, but giuen him for vsus, how wil hee not giuegive vsus al thinges with him? Let vsus therefore hearken vntounto this ſpouſe, or let vsus be rather this ſpouſe, which ſaith, My beloued is mine, and I am his. What ſhal Satā thē be able to do againſt vsus, ſeeing this Bridegroome, together with all that hee hath, is ours? Why ſhould our ſinnes appal and aſtoniſh vsus, ſeeing he hath carried them vponupon the wood of his croſſe? 1. Pet. 2.24. ſeeing hee is the Lamb that taketh p. 297awaie the ſinnes of the world, and that that which he hath ſuffered for vsus, is ours? Shall the want of righteouſneſſe, and the perfect accompliſhment of all the Lawe of God which wee ought to perfourm daunt vsus? Why? He hath accompliſhed the whole Law for vsus, and hee is ours with al his obedience, Gal. 4.4. & Rom. 5.19. Shal our natural corruptiō affright & terrify vsus? Why? He, in whom it is fully & entirely repaired for vsus, is ours with al his integrity & holines, Ro. 8.3. beſides that this corruption beginneth already to die in vsus, ſo that wee bee no longer in ſubiection vntounto it, Rom. 7.18. Shal death hold vsus ſtil chained & fettered with his bands? Why? He who is the life, & he that hath ouercome death for vsus by his owne death is ours. What thing then is able to trouble our repoſe or abate our aſſurance?

9 And to the end we ſhould be the more certaine and aſſured, it is not onelyonly ſaide that this beloued is ours, but alſo that we the beloued are his. The donation therefore is mutual and reciprocall. But alas what gift hauehave we brought him and preſented him withall, hauing nothing in vsus but wickednes and corruption? Yea verilie, then when he took vsus vntounto himſelfe with all our filthy defilementes: not to defile himſelfe with them, but to blot and waſh them out, and in lieu of them to deck and adorne his ſpouſe, with that puritie and beutie, whereof wee hauehave before ſpoken, and ſhall hereafter be further occaſioned to ſpeake of, Ezech. 16. To ſay the truth then, wee hauehave giuen him nothing nor brought him any thing in reſpect of the firſt grace: but hauehave doone nothing but receiued by the hand of faith, which was freely giuen vsus to receiue the other withall, Ephe. 2.8. Philip. 1.29. But this former grace being receiued, it hath beene accompanied with other giftes, which we offer vp vntounto him together with our owne perſons, Rom. 1.21. which hee moſt graciouſlie accepteth of, though he hauehave no profit thereby, Pſalm. 16.2. Luk. 17.19. but according vntounto his good pleaſure onelie. In a woord therefore, who can giuegive any thing vntounto him, from whom alone whatſoeuer is good to be giuen, commeth and proceedeth? Rom. 11.35. & Iam. 1.17. and if wee preſent him anie thing, it commeth all from him. p. 298We are therefore giuen vntounto him, becauſe he hath giuen himſelfe to vsus, & hath bought vsus with the price of himſelfe, 1. Pet. 1.18. not as if wee had bought and ſold with him, to pay him or giuegive him that which wee hauehave receiued of free gift. And yet wee maie not come with emptie handes before the Lord, ſeeing he giueth vsus wherewith to make an offering, Exod. 23.15. Will we then hauehave a part in this great & ineſtimable treaſure? Let vsus giuegive our ſelues vntounto him and be his indeede, and let vsus not doe as thoſe two whooring ſiſters, of whom the ſame Prophet ſpeaketh, Ezech. 23. for if wee be, al is marred, and our later eſtate and condition wil be worſe then the former, 2. Pet. 2.2. This is the cauſe why it is added that this Bridegrome paſtureth or feedeth, that is to ſaie, maketh his abode and taketh his pleaſure with his ſpouſe, among the Lillies, that is, where vertue, purity, and ſyncerity is, beeing meant by theſe Lillies the fruits of the ſpirite, which the Apoſtle reckoneth vp, Gal. 5.22. oppoſed vntounto the ſtincking, venimous and wicked plants growing vp in our harts, vntil God plucke them vp by the rootes, with which the whole world is ſo thick ſowen.

10 But ſome man will ſaie, this Bridegroome was not yet come, when this ſpouſe ſpake thus: but I aunſwere that ſeeing faith cannot bee without him vntounto whom it tendeth as vntounto her onelyonly end and ſcope, and which alſo hath her foundation in him who giueth it & formeth it in thoſe who are his, (which is Ieſus Chriſt, true God and true man, and not God onelie or man onelyonly) and againe ſeeing the Church cannot be without faith being the true and eſſential forme thereof, if from the verie promiſe made vntounto Adam, Ieſus Chriſt, true god and true man were not in the Church, then was there nether faith at al, nor anie Church at al. And yet the humanity and manhood of Chriſt began not actually to bee before then, that it was conceiued by the vertu of the holy ghoſt in the womb of the moſt bleſſed virgine. This I confeſſe to be moſt true: and yet I ſaie with the Scripture, that Ieſus Chriſt (which name importeth together with the quality of an onelyonly mediatour, that which is abſolutely and neceſſarily required, namely that he bee apprehended p. 299and conſidered by faith, true god and true man in one only perſon) not onelyonly was, but was alſo ſacrificed from the beginning of the woorlde, ſeeing that the Church, beeing from al eternity elected and choſen, was not ſaued but by him, Apoc. 13.8. And theſe things are eaſily agreed and accorded, if we conſider diligentlie that which is ſaid, Heb. 11.1. namely that faith that is to ſaie, this gift of God, through which, eueryevery faithfull one aſſureth himſelfe of his ſaluation, by that onelie mediator Ieſus Chriſt true God & true man) cauſeth that, which the beleeuer hath not yet but by hope, to be vntounto him alreadie as it were preſent in beeing, and ſheweth him (I meane vntounto the spirit of the beleeuer) that which he ſeeth not. The humanity therfore and manhood of Ieſus Chriſt (without the which he ſhould not bee our mediator, nor the obiect of our faith) was not in nature in Salomons time, nor many ages after, but yet notwithſtanding was really & effectually preſent in reſpect of the eies of faith, whereof Saint Paul is a witnes (ouer and beſides that inuincible reaſon which I hauehave before alleadged) who calleth Chriſt him whom the fathers tempted in the deſert, 1. Cor. 10.9. and ſaith that the fathers being in the deſert, did eat the ſame spiritual meate, and dranke the ſame spiritual drinke which we doe, to wit, Ieſus Chriſt. Now Ieſus Chriſt to come, and Ieſus Chriſt come; which was to be borne and to accompliſh whatſoeuer was abſolutely requi… …nto our ſaluation, and which was borne and hath accompliſhed it in his time, are not two Ieſus Chriſtes: as alſo there neuer was nor euer ſhal be anie more then one god, one faith, and one Church: the difference therefore conſiſteth in the diuerſe diſpenſing and manifeſting of Ieſus Chriſt, and not in the eſſence of him: whereas Abraham could not ſee the day of this Bridegrome and Lord, but he ſaw it by the eies of faith, though Chriſt were not yet actually in nature, Ioh. 8.56. This is it which the ſpouſe meant in this latter verſe praying this Bridegroome that hee returne vntil the wind of that daie ariſe, and the ſhadowes fly awaie, calling the condition in which they were, ſhadowes, namely, during the time that this Bridegroome ſhewed not himſelfe, but vnderunder the ſhadowes and figures of p. 300the Lawe ceremoniall, Heb. 10.1. the ſubſtaunce of which, (to wit, Ieſus Chriſt, Col. 2.17) appeared not but afar off, Heb. 11.13. not that there was not light enough through this ſhadow, to conduct the Saints vntounto the light of glory, according vntounto their meaſure, ſeeing this light is called the boſome of Abraham, Luk. 16.22. but obſcure in compariſon of this great day which hath brought this ſpouſe vntounto vsus comming in perſon and declaring vntounto vsus clearly and particularly, the whole counſell of God his father touching our ſaluation, Ioh. 15.15. & Mat. 13.17. as he did afterwards by his Apoſtles, & yet doth & ſhal do vntounto the end & conſummatiō of the world, by his true paſtors and Doctors, Eph. 4.11. in ſuch ſort that wee muſt diſtinguiſh the ſhadow of this night, from that which is called the ſhadow of death, whereof mention is made Eſai. 9.2. wherein we are al of vsus borne, Eph. 2.1.

11 And we muſt heedfully obſerue this manner of ſpeach vntill the wind of that daie ariſe, which is taken from that which naturally hapneth and commeth to paſſe; namely, that when the daie beginneth to break, ſome ſmal wind is wont to ariſe, which proceedeth and commeth from the beames of the Sun, beginning to chaſe and driue awaie before it the groſſe and thicke vapours of the night: which winde is compared to this great and incomprehenſible vertue and power of the holie Ghoſt which ſtirreth and as it were bloweth on the world, togither with the light of the goſpell, to enlighten, or rather to creat the world anew, Eſai. 65.17. I meane by that wind which was ſent vntounto the Apoſtles, & which ſhal neuer ceaſe to blow vntounto the end and conſummation of the world, Act. 2.2. Matt. 28.20. and Act. 20.28. So in the creation of this corruptible world it is ſaid, that it ſtirred and moued it ſelfe vponupon the waters, as it were warming and cheriſhing them, to hatch as it were and breed thence the creatures which were after formed of them, by the which vertue alſo they are yet maintained in their beeing, which either faileth or is renewed by the want and preſence hereof, as it is ſaid in the Pſal. 104.29.30.

12 But what is the cauſe the ſpouſe vſeth here the woord of p. 301returning? For this preſuppoſeth ſome retire & withdrawing going before. And this is the reaſon, why ſome hauehave taken this woord as if returne were as much as, forſake me not. But it is better we keepe the ſignification of the worde, notwithſtanding with ſome declaration of it. For to ſay the tueth, the Bridegroome did neuer vtterly forſake this ſpouſe, no not when ſhe for the moſt part forgot herſelfe & her duty greatly: for which reaſon we ſhall ordinarily finde in the Prophets, in one & the ſame Propheſie, the wound of chaſtiſement, and the medicine of grace, neuer befalling the like to Sion, as vntounto Sodom and Gomorrha, Eſa. 1.9. But becauſe he is neuer ſo neare at one time, as at an other, not onelyonly when the drawing backe is on the ſpouſes ſide, Ier. 2.3. but alſo when it pleaſeth the Bridegrome ſo to proue his ſpouſe, Pſal. 44.1. & as the Lord hath thought it good to make his trueth to ſhine in the worlde, more in one time then in an other, as it is to be ſeene in the ancient hiſtory, eſpecially from Ioſua vntil the time of Dauid: this is the cauſe why the ſpouſe beſeecheth him to approch nearer and nearer: as alſo, how euer it be, the Lorde for his part hath doon, though the one halfe hath more & more abuſed this grace & fauor of his. This is thē that praier which we in like maner ſhould daylie make, beſeeching the Lord (who iuſtly ſeemeth to draw himſelfe from vsus by little & little, hauing verily takē out of the world within theſe fewe yeares, ſo many great and excellent lightes of his Church, who might yet hauehave continued, becauſe we were not woorthy of them) that it wil pleaſe him to approch and draw nearer againe vntounto vsus then euer before.

13 Finally this ſurname or name of addition which ſhe vſeth calling them craggie or cleffie Mountaines as beeing full of downe-falles & hollow places, in which the chamoyſe and other beaſtes of marueilous and almoſt incredible agilitie are mounting and skipping from cliffe to cliffe, this appellation, I ſay, together with the zeale, wherewith this ſpouſe is moued, deſiring there might be no difficulty which might hinder the arriuall & comming of this Bridegroome more neare vntounto vsus, doth repreſent vntounto vsus the heauens which ſhee attendeth and p. 302looketh for: not ſo euen and ſo fairely poliſhed as they ſeeme vntounto vsus in faire & cleare weather, but as they ſhew ſometimes crancked and entercut with mighty heapes of cloudes which a man would take to be ſo many mountaines and rockes ful of the ſtrangeſt cragges and downe-falles a man can imagine: in ſomuch as Eſay ſeemeth to giuegive vsus a moſt plaine and cleare expoſitiō of this place when he ſaith, O that thou wouldeſt cleaue the heauens and come downe. The ſpouſe therefore wiſheth and deſireth, that as theſe beaſtes are not hindered any whit at all by any cragges or downe-falles of the rocks, to deſcend & go whither they will, the Bridegroome ſhould alſo in like maner iumpe as it were, from cloude to cloude to approch neare vntounto her. But particularly this exceeding great ſecret, & more then incomprehenſible vntounto any creature whatſoeuer, namely that the ſonne, who thought it no robberie to aequall himſelfe with the Father, being truly ſuch as God is, to wit, verie God; hath taken on him the forme of a ſeruant, and humbled himſelfe to the death, euen the death of the Croſſe: this, I ſay, is as it were indeede to cleaue the heauens, to deſcend into the loweſt parts of the earth, Philip. 2.6. Epheſ. 4.9. and 5.32. And indeede a declaration thereof was giuen and repreſented vntounto Iohn Baptiſt at the baptiſme of Chriſt, who law the heauens cleft and opened, and the spirit of God to deſcend in the forme of a Doue vponupon Ieſus Chriſt. And if we had rather ſeeke after theſe mountaines and ſteepe places here belowe, we may ſay, that ſeeing our ſinnes are they which put a diuiſion betweene God and vsus, the ſpouſe praieth the Bridegroome in this place to drawe the nearer vntounto vsus, not to reſpect theſe hindrāces, which are as it were high Mountaines, between him and vsus, but to doe as theſe chamoyſe and roebuckes doe which vault and bound ouer the rockes how high ſoeuer they be.

14 Nowe to conclude as the auncient Church hauing the gages & pledges of this ſpiritual marriage whereby they were partakers of all his bleſſinges, praieth the Bridegroome and beſeecheth him to approch yet nearer vntounto her, and in perſon, cauſing the ſhadowes and figures of the auncient couenant to vaniſh awaie and p. 303depart, ſo wee who are fallen into this happie time, in which this Bridegroome hath manifeſted himſelfe in fleſh, and moſt clearely reuealed the light of ſaluation, reſpecting notwithſtanding the full and entire effect and accompliſhment of his promiſes vntounto his later comming, ought, the nearer we drawe vntounto it, the more feruently and earneſtly pray that his kingdome come quicklie, & that in the meane time he kindle more & more in our harts a true and ardent deſire of yeelding him all maner of obedience, inſpiring moſt eſpecially with his holy ſpirite, both the Magiſtrates and the miniſters, couragiouſly to proceed in that buſineſſe which is committed vntounto them, to purge the vineyard of the Lorde, and to rid it of all them who may in generall or particular waſt and deſtroy it, bleſſing vsus al more and more from an high to his honor and glorie, Amen.

THE END OF THE SERMONS VPONUPON THE SECOND CHAPTER.