Sermons on Three Chapters of Song of Songs, Sermon 8
THE EIGHTH 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 O thou whom my ſoule loueth, ſhewe me where thou feedeſt and cauſeſt (thy flocke) to reſt at noone.
1 Whence the reformation of the church is to be drawen: and the faultes which hauehave beene, and yet are committed in this behalfe.
2 This reformation proceeding from the ſole and onlie grace of God, ought to be ſought after and deſired with a ſinguler and vpright affection.
3 The Bridegrome compared to a ſhepheard, & the Bride or ſpouſe to a flocke.
4 The ſheepe which are ſcared must ſeeke after the flocke.
5 Where there is reſt to be found amidst the most violent tempeſts.
6 A great fault of them who get them forth out of the place of reſt, to caſt themſelues into the ſea.
7 This repoſe & rest is not found, but in the companie which is fed by him, who is the true ſhepheard in name & in deed.
8 The marcks of falſe ſheepheards & flockes which a man muſt take heed of.
9 The Philoſophers hauehave in vaine ſought after repoſe and tranquillitie in their Philoſophy.
10 There is a falſe Christianiſme, & a falſe Ieſus Chriſt.
11 Who is the tru Ieſus Christ, & how we finde in him alone, true repoſe & rest in our ſoules.
12 What the parching of noone is, which is here mentioned.
THE ſtate and condition in which the Church is repreſented in the verſe going before, teacheth vsus what that is ſhe meaneth heere to ſaie, turning her ſpeech vntounto her Bridegroome: which is this in ſumme, that beeing ſo driuen from poſt to piller, ſo tired & tormented by her baſtard and degenerat brethren, and aſſuring her ſelfe of the dilection of her ſpouſe, how black and ſun-burnt ſoeuer ſhe be through this hard and il vſage and entertainement ſhe hath had, ſhe now beſeecheth him to tel her, where ſhe may find him, to bee not onelie reeſtabliſhed in her former eſtate, but which is more, to come nearer vntounto him then euer ſhe was, to the end ſhe may be the more adorned & beutified by him. This is the ſumme of that which is taught vsus in this verſe, containing a moſt excellent and moſt neceſſarie doctrine, eſpeciallie for this time wherein wee now liue, in which the queſtion of the reſtabliſhmēt & reformatiō of this poore ſpouſe ſo miſerablie disfigured by her paſtors, is of all others moſt debated and handled. Now there is not a woord in this place which hath not in it a marueilous waight. Let vsus therefore note, firſt of al, to whom ſhe ſpeaketh, and then with what a vehement affection ſhe ſpeaketh, and thirdly what ſhe meaneth whē ſhe ſaith, O thou whō my ſoule loueth &c. She ſpeaketh vntounto her Bridegrome, her beloued, our Lord Ieſus Chriſt, ſhe proteſteth that ſhe ſpeaketh vnfainedly and without hipocriſie, euen with the whole affection of her hart: and to induce him to aunſwer her, ſhe maketh mentiō of her entire amity & louelove which ſhe beareth him. Firſt of all therefore let vsus learne heere this leſſon, that when the queſtion is of returning and bringing back againe the Church of God after theſe deſolations, to hir true beuty & brightnes, we may not talk of ſeeking the manner and means to doe this in our owne braine, but we muſt hauehave an eie vntounto God, to whom alone it appertaineth, to cloth and trimme vp his ſpouſe after his owne liking: and if we doe otherwiſe, wee goe about nothing elſe but to diſguiſe and disfigure her, ſometime after one faſhion, ſometimes after another, as wee ſee it hath hapned heretofore in the Chriſtian church, and is much to be feared leaſt it alſo happen and come to paſſe in our time. For from whence came this transformation of the chriſtian church, but from this, that the ſucceſſours of the firſt paſtors eſtabliſhed by the Apoſtles, in ſteed of keeping themſelues to theſe ſimple and natiue ornaments, which the true Apoſtles had cut out, & prouided & fitted this ſpouſe withal, would needes ſet vp a ſeruice of their owne, with ſuch faſhions and manners of doing, as are ſome of them manifeſtlie borrowed from Iudaiſme, others taken from Paganiſme it ſelfe, others forged and inuented according to the luſt & fancy of certain biſhops: & as ſome churches had authority & credit aboue others, ſo theſe ceremonies were accordingly receiued either more or leſſe, vntil at the laſt they became catholick, that is to ſay, vniuerſal. I ſpeake of nothing here which may not be ſhewn in particular, & that by euident teſtimonies, if the time would ſuffer me. And how came theſe vp? VnderUnder a ſhadowe & colour of deuotion forſooth, & of making the ſeruice of Chriſtians more goodly & cōmendable. And what is come of this? Mary this, that our crafty & ſuttle enimy ſeruing himſelfe by litle & litle, euen by them who thought to doe the clean contrary, is at length come vntounto that he alwaies aimed & ſhot at, which is to transforme & change the pure and chaſt ſpouſe of the Lord into a painted & diapred harlot. So fell it out in the church of the Iſraelites, when in lieu of conſidering what Moſes had ſaid & taught them, & what himſelfe had diligently & exactly obſerued, Heb. 3.5. namely that he did all things according to the model & pattern which he had ſeen in the mount, Exod. 25.40. with an expreſſe commandement vntounto the Iſraelits, not to ad or diminiſh any thing from that, which the Lord had expreſly ordained by his word, Deut. 4.2. they preſumed to mingle with it their traditions & inuentions, ſuch as were not only vaine & fruſtratory, as the lord ſpeaketh of thē, Eſay. 29.13. but finally ſuch as were abominable & directly oppoſed againſt the commandement of God, Mat. 15.6. Behold how men turning themſelues aſide by litle & litle frō the word of god, do firſt build hay & ſtubble, holding notwithſtanding the foundation, as the Apoſtle foreſawe & foretold, 1. Cor. 3.12. & from thence, proceede to preſcribe God himſelfe a law, notwithſtāding the admonitions & aduertiſements of the Apoſtle, 2. Tim. 3.1. & Coloſſ. 2.18. & the verſes following. The queſtion therefore being at this day of reforming the church, the day of the Lord being appeared aſwell to conſume & deſtroy this ſtubble & hay by that fiery flaming two edged ſword, Apoc. 1.16, as alſo to deſtroy by ſpirituall armes & weapons eueryevery high thing which lifteth it ſelfe vp againſt god, 2. Cor. 10.4. We are taught in this place to hauehave our recourſe to the only wiſedome of God (which is ſo exactly ſet downe & enregiſtred in his word) doing nothing of our owne head, for feare our ſelues offend in that which we would amēd. And would to god many had had more regard hereunto at the beginning then they hauehave had, whereas in many places ſome would needes moderate that which they ſhould vtterly hauehave rooted out, retaining in churches & holy places made for deuotiō, images, croſſes, albes, copes, with like trumpery, calling al theſe things, things indifferent, not regarding the deciſion which chriſt hath to the contrary in this behalfe, ſpeaking of the waſhing of the hāds of the Phariſies, Mar. 7.2. although waſhing of the hands be a thing in it ſelfe not only indifferent, but ſuch as might wel couer it ſelfe with the cloake of honeſty & cleanlineſſe. Others in lieu of contenting themſelues with the vocations and callings ordained by the holy ghoſt for the gouernment & adminiſtration of the church of god, folowing heerein thoſe among the kings of Iuda, hauehave ſo reformed the church, that notwithſtanding they hauehave left the high places to ſtand vp ſtill: in ſuch ſort that in the end if God prouide not the better againſt it, they ſhal find they are fallen out of a cold ague into an hot feuer. The lord of his mercy remedy it according as this ſpouſe heere teacheth vsus, & the aunſwere which is made her afterwards by her bridegroome.
2 It pertaineth therfore to god alone to teach vsus the forme of reforming his building, which is for this cauſe called the building of God, 1 Cor. 3.9. wherunto we are yet farder to adde, that it is belonging to him alone, euen then when he hath adorned her, to giuegive vsus eies to know her to be ſuch as ſhee is, that ſo we may adioin our ſelues vntounto her. For otherwiſe, the ghoſpel, which is the ornament of the church which beutifieth it, & diſcerneth & ſeuereth it frō the world (the apparance & ſhew whereof doth deceiue vsus) 1. Cor. 7.31. wil be vntounto vsus either an offence, or a mockery, 1. Cor. 1.23. He muſt therefore giuegive vsus eies to ſee, Pſal. 146.8. eares vntounto our hart to heare, Pſal. 40.8. in a word, we muſt be taught of him: Eſay 54.13. of him I ſay, who leadeth vsus into al truth: Ioh. 16.13. which the ſpouſe in this place deſireth, in this deſolation of hers, wherein we ſee her to be at this daie. For if this light is not then knowen of men, when it ſhineth moſt clearly, 2. Cor. 4.4. what might it be when God ſo long a time withdrew this light from the world? It is therefore to God that we muſt ſay, ſhew me where thou feedeſt thy flock. But this is not yet enough to deſire to learne this of him, but wee muſt demaund with a true & ardent deſire, not bringing anie thing elſe but a true and vpright affection and deſire of the aduauncing of the glorie of God. And this is it which this ſpouſe teſtifieth by theſe words, O thou whom my ſoule loueth, that is to ſay, O my Bridegroome and Sauiour, vntounto whom I hauehave dedicated and yeelded vp my whole affection. It is no maruaile therefore, if we ſee at this daie the woorke of God, inſteede of going forward to go backward; yea the darknes redoubled in manie places, in the which the ſunne of truth began to ſhine verie clearely: for experience hath prooued vntounto vsus that there are but too manie which hauehave ſpoiled the harlot of her trinkets and iewels, not to doe with them as Moſes did with the golden calfe, Exod. 32.20. or as Ezechias with the brazen ſerpent, 2. King. 18.4. as neither is it requiſite wee ſhould alwaies doe the like, or that wee may not turne that to good and holie vſes which was before applied vntounto ſuperſtition, but (dare I ſpeak it? Yea) but make their own ſtate the mightier by that of another, leauing Ieſus Chriſt as the ſoldiers did which crucified him either ſtark naked, or at leaſt but badly & ſoryly cladded, the effects whereof we ſee already, giuing them occaſion which are culpable of this euil to think vponupon it, & to thē which hauehave done better, to thank god therefore, & to take heed of it. For ſo to doe is not to louelove God, but the goods of God, more then God and without God: whereas the true ſpouſe proteſteth here that ſhee loueth and ſeeketh after her Bridegrome, with all the affection and deſire ſhe hath. That ſhee therefore maketh proteſtation of this louelove of hers towards God, it is not to alleadge her own merit or deſeruing, as if God were therefore bound to graunt her her requeſt. For contrarywiſe ſith the louelove which wee beare vntounto our God is the free gift of him, who loued vsus firſt, 1. Ioh. 4.10. then when we were his enemies, Rom. 5.10. it followeth that if wee louelove him, we are therefore beholding vntounto him and not hee vntounto vsus; beſides that our louelove importeth him nought at all. It is therefore an abſurd thing and contrarie to the grace of God, to thinke that this dilection or louelove is meritorious: but this letteth not but that wee may and ought to make mention vntounto him of his own giftes, to the end it would pleaſe him to acknowledge vsus for his, and bleſſe vsus for thoſe markes wherewith it hath pleaſed him to marke vsus.
3 Let vsus come now vntounto that which the ſpouſe deſireth to know of him, which is in ſumme, that it would pleaſe him to tel her the place, where hee feedeth and cauſeth his flocke to reſt at noone: that is to ſay, in the heat of the day. This is a thing verie common and accuſtomable in the Scripture, to attribute the name of Paſtor or ſheepeheard to our Lord Ieſus Chriſt, and the name of flock vntounto his church. Hence it followeth that by the paſture or foode, wee muſt vnderſtand the worde of God, and by the paſturing places, thoſe places where this word is ſincerely taught and adminiſtred. This needeth no proofe, becauſe the whole ſcripture both of the old & of the new teſtament is full of proofes and teſtimonies hereof. Inſteede therefore of ſtanding vponupon the reaſons & grounds of this allegory, albeit they containe a goodly and excellent doctrine, we will firſt of all aunſwere and reſolue a doubt which may bee made in this place. For if the church which is but one, is brought in, ſpeaking in this place, and herſelfe is the flocke of Chriſt, what is this flocke which ſhe asketh and ſeeketh after? If hereupon ſome man reply and aunſwere that it is true indeede, there is but one Church of God, but that this church is parted and diuided as it were into two, namely, into that companie which is alreadie gathered vp on high, which we commonly call the triumphant Church, compoſed and made of the ſpirits and ſoules of the iuſt: whereof mention is made, Heb. 12.23. and that which is here belowe which we call the Church Militant, as Saint Paul alſo diuideth this familie into two, whereof the one part is in heauen, & the other in the earth, Epheſ. 1.10. Coloſſ. 1.16. and 20. if a man I ſay ſo aunſwere this doubt, although it be indeede in heauen that our true repoſe and reſt lieth, yet is this nothing to the matter. For there is no parching of the noone-day. Farther the verſe going before, and the anſwere of the Bridegroome contained in the verſe following ſheweth that the point in queſtion here is of the comforting & reeſtabliſhing of the Church deſolated and waſted by diſorders and perſecutions, as we hauehave before at large handled.
4 Albeit therefore there is but one Church, notwithſtanding this letteth not but that it may be conſidered in mo parts euen in this world, whereof ſome being disfigured by perſecution ſeeke after other which are in peace. So we ſee by experience at this day that the Church of God being moſt cruelly perſecuted and depriued of the publique and pure exerciſe of religion in ſome places of the world, is releeued elſewhere and comforted, & inioyeth by an eſpecial grace and fauour of God hir liberty, who reſerueth for his poore children ſome place of refuge and refreſhing.
5 But it ſeemeth that yet more properly to ſpeake & more neere to the point, the church being as it were vniuerſally perſecuted and woonderfully disfigured demaundeth here of hir Bridegroome, how and by what meanes hee is accuſtomed to maintain and nouriſh his Church with this paſture, againſt all the afflictions, ſtormes and tempeſtes of this worlde. And therefore is as much as if ſhe ſhould ſay, that though ſhee bee brought into poore eſtate, yet hath ſhe not for all that loſt any whit of her courage, or changed her affection at al, as it is ſaide Pſal. 44.18. and Pſal. 89.39. but that amiddeſt them, amongſt whom ſhe is, & in ſo troubleſom a time ſhe hath as it were loſt the footing of the right way, as beeing brought into a deſert & wilderneſſe: which cauſeth her to deſire her Bridegroome it may pleaſe him to direct her and to point her out which way ſhee ſhall take to finde and to come vntounto her true repoſe and reſt. In a word to vnderſtand this place aright, let vsus ſet before vsus the ſtate of the church of the Lord, in which it was but threeſcore or fourſcoure years ago: whē if a man had demāded what maner of booke the Bible was or the new Teſtament, he ſhould hardly hauehave found one among a thouſand of them which named themſelues chriſtians, which knew what it was, much leſſe which vnderſtood what was meant by the law & the Goſpel. Neither doe wee doubt, but that ſuch as it pleaſed God to vouchſafe his grace to enquire after the right way, amidſt ſuch deſarts, & to find it, to teach it vsus & to bring vsus thither by their holy labor & trauel, did oftē make the ſame praier vntounto God, which this ſpouſe beeing in the like eſtate maketh here, without which praier themſelues & we ſhould hauehave periſhed with others, with the reſt of the world. And yet at this daie what doe all the true faithfull beleeuers in thoſe places and kingdomes where they mourne and languiſh, but praie vntounto the Lord to teach them the right waie amidſt thoſe labyrinthes in which they are, and to guide them to thoſe places where God doth feed his ſheep in al abundance and in exceeding great ſafety.
6 Behold I ſay what the true children of God, hauing great want of that which we hauehave in all aboundance, deſire of God eueryevery day with vnſpeakable ſighinges and teares, whileſt wee deſpiſe the bounty and liberality of the Lord, and turne vponupon our heads into iuſt iudgement, the grace and mercy of the goſpel, by our wicked and diſſolute liuing. And what ſhal we ſaie of them, who enioying the places of ſuch a reſt, ſeeke after Sodome and Gomorra, departing as Lot did out of Abrahams houſe? Gen. 13.10. by reaſon whereof he found himſelfe ſoone after in il caſe. Gen. 14.12. yea with his whole family, Gen. 19. which was finally curſed of God and ſhut out and excluded from his people. I knowe what the replies of ſuch men are, that the goſpel is not encloſed & ſhut vp within the walles of one city, which is verie true. But notwithſtanding the ſpouſe demaundeth in this place, where the place is that hee feedeth and repoſeth or reſteth his ſheep. Neither ſerueth the reply of ſuch men to any purpoſe, namely, that in what place ſoeuer they bee they wil ſerue God; and if they cannot hauehave the publique exerciſe of the word of God, they wil read the Scripture, and wil pray in their houſes. I anſwere that Lot alſo when hee was in Sodom afflicted his ſoule, which they for the moſt keep themſelues wel from: 2. Pet. 2.8. and yet we ſee that neither he nor his Daughters learned any thing there which was ought worth: Gen. 19.8.16.31.
7 The firſt point therefore of this demand is to know, whether we muſt retire our ſelues, not to periſh with the woorlde, but to be fed to eternal life. This is meant by theſe words where thou feedeſt In which we are alſo to note that it is not ſaid where men feede, but where thou feedeſt: whereby it is ſhewed vsus that we muſt ſeek for this food elſewhere then in our ſelues, to wit, in him of whom onelyonly it is ſaid, that he hath life in himſelfe, Ioh. 5.26. and who is the bread of life: Ioh. 6.35. and that we ſeeke it no where elſe but there where he feedeth vsus, I meane, as Saint Peter teſtifieth, there where his word is announced and preached, when he ſaith: Ioh. 6.68. to whom ſhall wee goe? Thou haſt the words of eternal life, after that he had heard a little before of him, the words which I ſpeake vntounto you are ſpirit and life. For which cauſe alſo, 1. Ioh. 1.1. he is called the word of life. This is then the onelyonly great paſtor and ſhepheard of our ſoules, who feedeth his ſheepe, hauing ſpoken firſt of al vntounto the fathers in diuerſe ſorts and at ſundry times, and laſt of all hauing declared vntounto vsus in perſon al the will of his father, Ioh. 15.15. and conſequentlie hauing giuen and giuing eueryevery daie paſtours and teachers: Epheſ. 4.11. of whom it is ſaid As my father hath ſent me, ſo ſend I you: Ioh. 20.21. not to ad notwithſtanding or to diminiſh any thing from the doctrine alreadie preached by the maſter, but according to the tenour of their commiſſion limited to that which they hauehave heard and receiued: Matth. 28.20. and Act. 4.20.
8 From thence alſo flow 2. other points of moſt neceſſary doctrin. Firſt that the Church is not there where men do feed, that is to ſay, doe teach their owne inuentions, whether they forge a doctrine altogither new, Eſay 29.13. or whether they adde, change or diminiſh anie thing from the word firſt preached and afterward regiſtred by the Prophets and Apoſtles, which the Lord calleth the leauen of the Phariſees: Mat. 16.11. & whereof the Apoſtle diſtinctly and expreſly ſpeaketh, Col. 2 from the 16. verſ. vntounto the end of the Chapter. Secondly that as little ought eueryevery aſſembly to bee called the church, in the which there is no feeding, but foding of the poore people with ſongs and right maſquerades and mummeries, and that in an vnknowen language: among whom, euen thoſe which vſurp the names of paſtors are dumb dogs, deuouring the ſheep as it were bread, Pſal. 14.4. in ſteed of feeding them, Ioh. 10.10. and not only ignoraunt, and vtterly vnable and vnfit for their calling, but euen vnworthy of the name of Chriſtians, hauing neuer learned, nay not ſo much as once thought vponupon indeed what chriſtian religion meaneth, who neither enter in themſelues into the kingdome of heauen, nor ſuffer others to enter thereinto, Luk. 11.52. that beeing truelie fulfilled in them which was foretolde by Eſai, 28.9. and ſo on. Now whether at this daie and heretofore, the clergie of Rome, who attribute vntounto themſelues the name of the Catholique Church, bee ſuch or no, the verie children themſelues can iudge and perceiue.
9 The ſpouſe addeth And where thou cauſeſt thy flock to reſt at noone. Which is added to declare by this effect, the difference which is betweene this paſture and foode, and al others beſides. For if wee ſhall conſider in particular of all that which men hauehave euer inuented and forged to hauehave reſt in their minde and conſciences, wee ſhall find, that all is nought elſe but ſo manie dreames and doting fancies. For if we ſpeak of them whom men call and terme Philoſophers, they hauehave indeede by common conſent and accord ſaid, that man can finde no true repoſe or quiet but in that which is his ſoueraigne good and happineſſe: wherein they ſaie moſt true: but themſelues neuer agreeing or according hereupon, what this ſoueraigne good or happines and felicity was, how could they ſhewe others the way to attaine vntounto it? Some of them therefore (worthie rather to bee called hogges then men) hauehave ſought after this felicity, in the pleaſures of the body, others in the perfection of the ſoule, ſuppoſing that it conſiſted in the knowledge, which man by himſelfe might attain vntounto, of diuine and humane thinges, which they called wiſedome: others making a more exquiſite anatomie of the partes of the ſoule, added hereunto many other vertues concerning the vſage of this life, deliuering forth hereupō many goodly ſentences and ſayings: but vaniſhing away in the end, both becauſe they were ignorant of the true vertues indeed, which are no where elſe taught but in the ſchool of the lord▪ as alſo becauſe there was neuer yet found the man, in whom theſe vertues might bee found in ſuch ſort, as themſelues hauehave deſcribed them. Others hauehave gone yet farther, and babled ſomething of eternal life and of the coniunction of the ſoule of ſuch as are vertuous with God. But what? Being ignorant of the true god, and knowing as litle the way to come vntounto him, & farther, neuer ſo much as thinking vponupon the reſurrection of the body, the ſame is hapned vntounto them which S. Paul declared & ſhewed thē in Athens Act, 17.22. & which he hereof writeth, Ro. 1.21.
10 As much may be ſaid of them, who bearing the name of chriſtiās, are much abuſed, ſome not cōſidering aright of that which is in man, I mean the Pelagians, taking vtterly away the force of the ſupernatural grace of god, as do yet at this day the Demi-pelagians, who labor to agree fire & water together, that is to ſay, grace with natural free wil & merits. Others, falſifieng Ieſus Chriſt, either in that which concerneth his perſon, or in that which pertaineth vntounto his office of beeing our ſoueraign, perpetuall, and alone mediator: all which howe faierly ſoeuer they beſtirre themſelues in ſeeking after a true repoſe and contentment, ſhal notwithſtanding neuer find it there.
11 We muſt therefore come to the true Ieſus Chriſt and to the true Chriſtianiſme, according to that of Ieſus Chriſt, That this is eternal and euerlaſting life, to know the father to be this tru god, & him whom he hath ſent Ieſus chriſt himſelf, Ioh. 17.3. who therefore crieth, Ma. 11.28.29. That it is he in whō we ſhall find reſt, it is he which eaſeth & refreſheth vsus of our trauels & heauy burdens, for which cauſe he is called The Prince of peace, Eſay 9.6. bicauſe our peace is vponupon him, Eſay. 53.5. which now remaineth to bee ſeene and declared more particularly. I ſay then that the conſcience can neuer be ſurely & ſafely appeazed, vntill firſt, al that which trobleth it be put forth, & cōtrariwiſe al that which may aſſure and ſettle it, found to be in it. All that which troubleth it, is called in one word Sin, putting a diuiſion & ſeparation, between God & man, Eſay. 59.2. and what is ſin? Saint Iohn anſwereth, that it is al that which is contrary to the lawe or the wil of god declared in his word, 1. Ioh. 3.4. which may and muſt be referred vntounto three points: the firſt comprehēdeth al our thoughts, words and actions diſagreeing neuer ſo little from the will of god, that is to ſay, which agree not with the entire and perfect reuerence and duety which we owe vntounto our God and to our neighbors: the ſecond point conſiſteth in the root frō whence al theſe ſtincking & infected fruits do proceed, I meane al that pollutiō & moſt ſtincking filthines of mā both within & without: by reaſon wherof it is ſaid, that we are by nature the children of wrath: Eph. 2.3. that we are carrions dead in our ſins: Epheſ. 2.1. and 5. that we cannot ſo much as thinke of thoſe things which are of God, 2. Cor. 3.5. that the wiſedome of the fleſh is enmity againſt God, Rom. 8.7. nothing beeing left vntounto vsus but that which maketh vsus altogether inexcuſable, Rom. 1.20. beſides infinite moe the like ſentences, ſcattered throughout the whole ſcripture, ſhewing that man without excepting any thing in him whatſoeuer, is altogether ſubiect & enthrawled to this corruption, which we call original ſinne: which though it hath not aboliſhed in vsus the ſubſtance of the ſoul or of the body (farder then that thereby the body is made ſubiect to corruption to return to duſt & powder for a time) yet it hath chaunged the light of the vnderſtanding into darckneſſe, the integrity & vprightnes thereof into al wicked qualities, and to ſpeake in a word, hath blotted out the Image of God, which ſhined before in the firſt creation of man. The third point lieth in this, that beeing taken for reaſonable creatures, not only not to ſin, but which is more, to conforme our whole life to the wil of God, the rule of all righteouſneſſe, wee find that this third point is wanting in vsus with all the reſt, to wit, the accompliſhment of this obedience. Now there is no one of theſe three points which bindeth vsus not, without al manner of reply to the contrary, to eternall condemnation, God the Creator beeing a reuenger of all ſinne, the wages of which ſinne is death: Rom. 6.23. who cannot ſuffer any manner of pollution, be it neuer ſo litle, 2. Cor. 6.14. & who cannot, nor wil not any way renounce his holineſſe & righteouſneſſe. Now let men ſeeke how many remedies they will for theſe ineuitable miſeries of man, and they ſhall not finde them in any other thing whatſoeuer, ſaue only in Chriſt alone. For the queſtion being here neceſſarily of bearing the burden of the wrath of God without being quelled & preſſed downe therewith, this force and power can be attributed to no creature, without it be made as ſtrong, yea as I may ſo ſay, more ſtrong then God, as was figured in the wraſtling of Iacob. And whereas the Angels themſelues which remained in their firſt eſtate, Ioh. 8.44. could not bear this burden without being ruined & ouerwhelmed therewith, & that without any riſing vp again, Iud. 6. & 2. Pet. 2.4. how could men, being but men, and borne deteſtable ſinners, ſuſtain ſuch a waight? For want of which force, eternall fire is prepared for euer for the diuell & the wicked, that is to ſay, for al them which are out of Ieſus Chriſt, being a thing vtterly vnpoſſible for thē to ſound the depth of the infinit malediction of God who is infinit. To whom then ſhall we hauehave our recourſe? To him who cauſeth ſuch as be his to reſt ſafely & ſurely at noone, to him I ſay, who being the eternal ſonne of god, hath taken vponupon him the form of a ſeruant, to be wholy & fully our righteouſnes, ſanctification, and redemption, conceiued and borne of a virgine according vntounto the fleſh without ſin or ſpot at all: to the end that by his naturall and perfect integrity, our originall pollution and vncleanneſſe ſhould be couered, being made a woorthy prieſt without ſpot or blame, and an entire & perfect oblation & ſacrifice for vsus, bearing our ſins vpō the Croſſe in his own body, 1. Pet. 2.24. that is to ſay, hauing ſuffered in his body and in his ſoul with all rigor and ſeuerity al the paines due vntounto al the ſinnes, of all the elect of God, from the beginning of the worlde, vntill the end thereof. For which cauſe Eſay witneſſeth that our chaſtiſement was laid vponupon him, Eſay. 53.5. and 6. &c. yea ſo farre as to bee made a curſe for vsus, Gal. 3.13. to the end that wee might bee made bleſſed in him before God. There remaineth the remedie of the third miſchiefe, I meane for defaulte of the obedience which ſhould bee found in vsus, not onelyonly to eſcape euerlaſting death by the meanes which wee hauehave before ſaide, but alſo inſteed thereof to obtaine the crowne of righteouſneſſe. This is then againe in Ieſus Chriſt alone, that wee finde this full and perfect obedience oppoſed to the imperfection euen of them which are moſt iuſt and holy. It is he alone who hath clothed himſelfe with our nature ſubiected to the Lawe to deliuer thoſe which are culpable from the tranſgreſſion thereof, Gal. 4.4. being fully obedient vntounto God his father according to the firſt table of the Lawe, vntounto death, euen to the death of the Croſſe. And touching the ſecond table, hee hath alſo giuen himſelfe to death for his enimies: Rom. 5.8. yea hauing loued vsus aboue the commandement of the law, namely, not as much as himſelfe, but more then himſelfe: to the end that truely firſt of all wee ſhould be exempted from al condēnatiō, being vnited & coupled with him, Rom. 8.1. & then, which more is, be found adorned & bewtified with his true and perfect righteouſneſſe, Phil. 3.9. to hauehave a part in the life eternall. And al this of his mere gift & only grace & mercy, & not for any merit or any worthineſſe found in vsus, neither before nor after the cōmunication of the gift of his grace with vsus: be it whether we conſider what moued the father to giuegive vsus his ſon, or whether wee reſpect what moued Ieſus Chriſt to giuegive himſelfe for vsus, or whether we regard the mean by which we are made partakers of Ieſus chriſt & of his graces, I meane our conuerſion by faith, which are all the free gifts of god, Ie. 31.18. & 2. Tim. 2.25. Ioh. 6.44. Eph. 2.8. according alſo vntounto that goodly & precious general ſentence of S. Paul, What haſt thou, which thou haſt not receiued? 1. Cor. 4.7.
12 It is not therefore but vponupon great reaſon that the ſpouſe here proteſteth, that it is in her Bridegroom that we muſt ſeek after this true repoſe and reſt, & this true peace which the world cannot giuegive, Ioh. 14.27. eſpecially at noone, that is, in the moſt grieuous tentations and afflictions of all ſortes, according to that of the Apoſtle, Rom. 5.3. that we glory our ſelues euen in oppreſſions, as being the pledges of our conformitie with our head, Rom. 8.17. in ſuch ſort that he proteſteth, propoſing himſelfe for an example vntounto vsus, that he will not glory but in his ſufferings for Ieſus Chriſt, Gal. 6.14. this being alſo one of the greateſt giftes of god, Phil. 1.29. This notwithſtanding belongeth properly to the perſecutions which happē vntounto vsus for righteouſneſſe ſake, according to the aduertiſement of Ieſus Chriſt, that then we hauehave eſpecial occaſion of reioicing, Mat. 5.12. But what if by the iuſt chaſtiſement of God wee be ſet abroad without couert at noon? Euen thē alſo being in the middeſt of this parching we ſhall find refreſhing & reſt in him, according to the doctrine of Saint Paul, 2. Cor. 6.9. & that which is taught vsus, Heb. 12.6. acknowledging thereby, that it is then that god preſenteth himſelfe vntounto vsus, as a good father vntounto his own children ſeeing, that there is no good father which ſomtimes puniſheth not his children, as it is written in the 23. Pſalm. According to this holy doctrine, &c.