theÌ„ to sound in the ears of the hearers preseÌ„ting applying outwardly the visible signes which we cal Sacramentes together with the ceremonies instituted and ordained of the Lorde in the administring of them But as for the rest the Lord reserued entirely vnto himselfe the power of woorking inwardely and within in preparing the hartes and mindes to receiue this precious seede to make it bud foorth encrease fructifie by his holy spirite 1. Cor. 3.7 as it appeareth also throughout the whole scripture which teacheth vs that our saluation is neither in whole nor in part of the willer or of the runner that is to say not of our wil or of our endeuour but of the sole and only mercy of God Rom. 9.16 creating in vs both to will and to doe by his only grace Phil. 2.13 which wee haue aboue more at large prooued treating vpon the fourth verse of this Canticle It is therefore in this sense and not otherwise that the faithfull ministers of the word of God are called by the Apostle Ioynt-woorkers with God 1. Cor. 3.9 as the ordinary and vsual preface also of the Prophets witnesseth when they say Thus saith the Lord. Whereas Iesus Christ as Lorde and master in the house of his father Heb. 3.6 and by the spirit commission of whom the Prophets spake 1. Pet. 1.11 and 2. Pet. 1.21 speaketh with all auctoriâ—y saying ordinarilie In truth in truth I say vnto you Math. 5.18 2 It remaineth nowe that we speake of the Priesthoode of Iesus christ which consisteth first in the expiation satisfactioÌ„ once for al made by him in the intercession which yet indureth wherupon we haue at large declared before by most peremptorie reasons taken out of the holy scripture that it is impossible in reason to atribute the least part in the worlde of these two poynts to any other saue vnto Iesus Christ alone Whereunto if any man oppose the promises of saluatioÌ„ made vnto them which obserue the law I answere that because they presuppose a perfect accomplishment fulfilling of the law which is not found nor shal euer be found saue in Iesus christ alone seeing it is hee only who is without sinne it followeth that they were neuer proposed vnto vs to iustifie vs or to make our reconcilement vnto God by our selues but contrariwise to condemne vs in our selues to the end to bring and lead vs vnto him in whom alone al the said promises are ratified and performed hauing himself alone most fully and most perfectly accomplished the Law for vs which embrace and take hold of him by faith Rom. 3.30 Gal. 3.21.22 and 4.5 3 Likewise if any man alleage the promises both of the present life and of the life to come made vnto them which liue godly 1. Tim. 4.8 although their workes be full of defects and imperfections I denie not but God hath promised and giueth also life euerlasting to the repentant and such as liue in his feare for to denie this were to deny the whole Scripture but I saie that there is a great difference betwixt these two questions to wit to whom eternal life and other Gods blessings are giuen and for what cause these are giuen vnto him on whom they are bestowed Eternal life therefore is indeed prepared and giuen vnto them who testify their repentance by the true fruits therof which are sometimes put off and differred vnto the last moment of a mans life whereof we haue a singular example in that poore theefe crucified with Iesus Christ Luk. 23.43 some being also called at the eleuenth houre Matth. 20.9 but I adde that this is not that by their woorkes they haue satisfied for their sinnes either in whole or in part or that they deserue by the value of desert of them in anie sort or manner whatsoeuer anie blessing temporall or spirituall but onely because that good workes beeing the testimonie and effectes inseparablie following of faith and that faith witnessing before God according vnto the couenant of the Gospel That whosoeuer shall beleeue in the Sonne shall bee saued That the true repentaunt haue a part in the merit of Iesus Christ and his righteousnes it pleaseth God of his great grace and onelie mercie to accept of them and to crowne them in Iesus Christ his Sonne the onelie satisfier for our sinnes and sole sacrifice expiatorie as the whole Scriptures and al the writinges of the Prophets Apostles do most plainely witnesse 4 As litle can we helpe our selues with the promises of remission and expiation of our sinnes which are added vnto the legal ceremonies namely vnto the sacrifices For as the Apostle teacheth vs the bloode of Goates and of Buls coulde neuer appease the anger and wrath of God but the onelie bloode of Iesus Christ sacramentallie represented for a time by earthly things Coloss 2.17 Heb. 10.4 And therefore the promises of expiating or purging our sinnes were not added to the Leuitical seruice to attribute thereunto that which is proper to Iesus Christ alone but to distinguish these sacramentall ceremonies from common things and such as had not any spiritual vse 5 I saie the like of the Sacraments of the new couenant as when the washing away of our sinnes is attributed vnto the Sacrament of Baptisme and our incorporation in Iesus Christ and vnion with him from whence all those benefits and blessings proceede which we receiue from him is attributed vnto the holy Supper of the Lord. For the outward visible water of Baptisme doth no more wash away our sinnes nowe then did heretofore the water of purification or blood of beastes But hereby is shewed vs the difference between the water of Baptisme and common water not in respect of the substance or effect of the water considered in his own nature but in this that common water doth nothing concerne eternall life and the water of Baptisme is vsed and applied to signifie vnto vs effectually if it be not long of our selues that which the spirit doth within vs defacing and putting foorth our sinnes and purging our natural corruption by the death and passion of Christ our Lord being no other thing in the water but a power of signifieng vnto the beleeuer that which faith is to apprehend and which is applied by the force power of the holy ghost working within according vnto the distinction of these two Baptismes spoken of in Mat. 3.11 and 1. Pet. 3.21 The like must be vnderstoode touching the other sacrament of Christian religion namely the Lords Supper wherein wee ought to take diligent heed we attribute not vnto the bread or wine or vnto the corporall receiuing of them that which is proper vnto Iesus Christ and vnto the spiritual apprehension and application of him by faith 6 Of as little force is that obiection of them who alleadge these woords of the Apostle 1. Tim. 4.16 In doing this thou shalt saue both thy selfe and those which heare thee For there is but one Iesus
spouse in the presence of all his Angels as also in all other places and assemblies of the whole world where his truth is purely preached and his name as it ought to be called vpon 4 And with what messes of meat are we here serued I dare tel you boldly with him himselfe who is the true bread of life which descended from heauen and that true fleshe and that true blood whēce we must draw euerlasting life Ioh. 6.50 a meat which is not eatē with bodily teeth but with the mouth of faith a meat not swallowed downe so to be corrupted but receiued to make vs incorruptible a meate prouided once for al and sacrificed on the crosse and not by the handes or ministerie of men though we be dispensers of the holy mysteries and stewards as it were in this banquet a meate serued not in dishes of gold or siluer but in vessels spiritually appointed to this effect namely first in the preaching of the word of god which for this cause is often called by the name it selfe of spirituall food not that it is so to speak properly but because the tru food Iesus christ is therin comprised and contained secondly in the administration of the 2. sacraments namely of Baptisme called for the same cause as aboue the washing of new birth and of the holy Supper in which by the same forme of speech the name of the bodie of Iesus Christ is sacramentally giuen vnto the bread and the name of blood vnto the wine 5 To vnderstand therefore the better the excellencie of the Euangelicall banquet aboue the Leuitical I meane of the banquet vnder the gospell aboue the banquet vnder the lawe whereunto this place is first of all referred we may say that albeit the fathers as they had one and the same faith with vs so consequently they did eate of the same meate and drunke of the same drink with vs to wit of Iesus Christ without whom there is no life eternall 1. Cor. 10.3 Yet notwithstanding considering the manner of banqueting wee may say that in the Leuiticall banquet the spouse sate not so neare her bridegroome but in the Euangelical banquet the Bridegroome looketh nearer on his spouse and the spouse on her Bridegroome insinuating themselues one in the other spiritually that is to say in a more power-full efficacie by the most mighty working of the holie spirit and vnto a spiritual end Gal. 2.2 The spouse being more nearer bone of his bone flesh of his flesh a secret truly most great and wonderful Ephes 5.30 but most true as the effect doth afterward declare it in all them who are fedde therewith 6 But let vs note that the spouse addeth that being placed so neare the Bridegroome in this banquet her spike-narde gaue his smell The hearb which we cal spike-nard was had in singular recommendation in former time among the people of the east in the matter of their perfumes and ointmentes which specially they vsed in their banquets as is expresly to be seen in the history of the gospell Luk. 7.37 Ioh. 12.3 Where truly and visibly the church in the person of the Apostles and of Marie banqueted with her Bridegroome and perfumed or annointed him in such sort that it might some way seeme that Salomon spake in this place thereof by way of Prophesie 7 But this being more subtil thē sure we must vnderstand this after an other sort to make our profit thereby Let vs therfore learn hence that it is not ynough to be called to this banquet but we must enter in and sit down otherwise this inuiting serueth not but to our condemnation as alas at this day more thē euer we see mē so bewitched with the cares vanities of this world that there are very few which wil think on this bāquet though they be bidden and inuited euery day As neither shal it be for them but it shal fare with them as it is spoken Mat. 22.7 8. Again it sufficeth not to enter in and sit downe but our perfume also must giue his smel 8 Yea but will some man saie wee should rather eate and drink to be satisfied heere is no mention of meate or drink Let vs therefore note that in this banquet there is no speech of refreshing and filling the bellie which requireth meate and drinke but the question is here of spirituall life and therefore mention is of the odor and smel of the spike-nard of the spouse of Mirrhe and clusters of Copher namely because there is no sensible or materiall thing more fit or proper to signifie vnto vs a spiritual thing then the smel of sweet thinges which is receiued into the brain after so suttle a maner as nothing more And this exposition is neither farre set or lesse certaine for this is the verie stile of the Scripture as we will anon declare But by this reckoning the spouse should seeme rather to haue giuen the Bridegrome somewhat then to haue receiued ought of him obiecting her smel of spike-nard The answere is that it is cleane contrarie for the spouse hauing declared at the beginning that shee desired to be kissed and not vaunting of kissing of him and demanding to be drawn of him to come vnto him with her companions and to enioy the odour of his perfumes sheweth sufficientlie that she confesseth she bringeth nothing to her Bridegroome which smelleth sweete vnto him but that which shee hath receiued of him to present him withall And yet it is not to be said that in the auncient sacrifices wee spake of before there was neither bread nor wine nor flesh offered or that men did not really and corporally eate or drinke as yet at this day wee are really washed and sprinkled with water in Baptisme in the supper we do truly eate bread and drink wine which are there made sacramentes that is dedicated and Consecrated vnto an holie and sacred vse But we must vnderstand that in the ancient sacrifices that which appeased Gods wrath was not the flesh and the blood of goats and buls which men brent Heb. 10.4 but hee which was sacramentallie represented by the beast which was sacrificed I meane Iesus Christ who shoulde in his time deliuer vp himselfe for vs in oblation and sacrifice vnto God his father in an odour of a sweete smel and that which the faithfull sacrificer receiued vnto saluation was not that which he ate with the teeth of his mouth wherewith the bodie was nourished but the remission of his sinnes by the bloode of him who blotteth them out Rom. 3.24 and 1. Pet. 1.19 as the lord also looked not properlie vnto the beast which was sacrificed or vnto other spiritual oblations but to the right intent affection of the heart of the sacrificer as it is said Psal 50.8 and 14. and 51. and. 19. which is the spike-nard whereof the spouse heere speaketh Likewise in the sacramentes of the christian Church the corporall and visible water is not that which washeth our
consciences but doth indeede signifie and represent vnto our outward senses that which washeth awaie our sinnes which sanctifieth vs beeing apprehended and receiued by faith I meane the spiritual and inuisible sprinkling of the blood of Iesus Christ 1. Pet. 1.2 and 3.21 So likewise in the Supper of the lord that which we see touch eate and drink is not that which feedeth and nourisheth vs vnto eternal life but that verily which is sacramentallie represented vnto our spirit and vnto our faith by the bread and wine namelie the bodie which was deliuered for vs and the blood which was shed for vs briefly Iesus christ whole and entire true God and true man from whom beeing spiritually applied vnto our soule by the vertue of the holie Ghost by means of our faith we draw remission of our sinnes encrease of our sanctification and finally the iuyce of eternall life both for our soule and also for our bodie And therefore when in the old â—estament the appeasing of the wrath of God is attributed vnto the sacrifices as also in the writinges of the Apostles these woords of washing and of communicating of the bodie and of the bloode of the Lord and of putting on of Iesus Christ are attributed and giuen vnto the visible and corporal signes this is not to yeeld vnto the signes that which is incommunicably proper belonging vnto the thing signified for we know that water washeth not the soule that the soule neither eateth nor drinketh but this is to shew the difference between these things considered in the common vsage of this life and the self same things considered as sacraments that is to saie as visible signes of that which the Lord there giueth vs and which hee worketh inuisibly in our soule if the fault be not in our selues that is to say if in steede of receiuing by faith we reiect them not by our incredulity 9 What is then the spike-nard whereof the spouse speaketh in this place and the smel whereof is most liking and acceptable vnto the Bridegroome It is first an humble and contrite hart Psal 51.17 It is faith and an holy assuraunce in the grace and mercie of God by Iesus Christ alone without which it is impossible to please God Heb. 11.6 It is true charity which we vse towardes our neighbors Phil. 4.18 It is the sacrifice of giuing of thanks Col. 3.16 Gen. 8.21 In a woorde it is truly the whole life of a christian in which we seeke according vnto the measure of the spirite to please him in all things Col. 1.10 consecrating vnto him both our bodies and mindes in all our actions Rom. 12.1 and as a sweete smelling sauour vnto the Lord euerie one following his vocation 2. Cor. 2.15 Loe this is this is the odour and perfume which we must bring vnto this banquet which is also signified by the marriage garment Mat. 22.11 on paine of beeing cast handes and feete bound into vtward darknesse where there shall be weeping and gnashing of teeth 10 These things being well considered what may I say or hope for of theÌ„ who appeare at this holy banquet at the sound of the bell and in the meane time come and depart alas not with this spike-nard but coÌ„trariwise with al maner of stinkingnesse and infection who are the cause that in steede that the world should be drawen to glorifie God seeing the fruits of his spirit in them as they bee described by the Apostle Gal. 5.22 men become stincking before God and man beeing the cause that his holy name which is called vpon of vs is blasphemed among the vnbeleeuing Rom. 2.24 I pray you who woulde not be put out of all patience that hauing called any one vnto his table the person so inuited should present himselfe before him with some vile sluttish filthines in a dish or in his hands And what other thing do they before God who in steede of a contrite humble heart crying with Dauid Create in me a new hart Psal 51.10 and with the poore Publicane Luk. 18.10 God be appeased towardes me poore sinner bring him an heart full of adulterie fornication pride an heart committing Idolatrie with the goods of this world empoisoning the beholders with wanton lookes and all manner of wicked examples full of enmitie debate wrath anger despite quarelling diuision and partiality of enuy drunkennesse and gluttony and other infamous and shameful filthines which is yet too too rife in the middest of them for whom god prepareth this banquet Now therefore in the name of God wee say vnto you we cry vnto you wee pray you wee exhort you bee yee reconciled vnto God amend your liues mortifie your members vpon the earth thinke not to deceiue God bring forth fruites worthy of repentance for the axe is alreadie laid vnto the roote of the tree and euerie dry rotten tree shalbe hewed downe cast into the fire 11 But let vs take heed of Satan my brethren aswel on the right hand as on the left being armed on the one side on th'other 2. Cor. 6.7 for the breach is made on both sides and if it bee not ramperd vp we cannot but be surprised and destroied Being assaulted on the left hand by our naturall lusts and concupiscences that if we giue grounde the fire can no sooner take the powder of the Canon but al wil down without resistance For as the water goeth naturally downward without any driuing so fareth it with vs by reason of our corruption in such sort that the most regenerat can hardly resist the least assaults This thing requireth no proofe For those who are best disposed doe know by euery daies experience that they neede a wrench and pully to drawe them to think well much more to doe well Thus you see the mighty assault of Satan which wee must withstand by which hee laboureth to induce vs not to care for being garnished and prouided of the spikenard as if wee had the mercie of God in our sleeue and as if euerlasting life were prepared for mockers and hart hardned miscreants who say Let vs sin that mercy may abound Rom. 6.1 vnder pretence of the great mercie and fauor which God hath shewed vnto whom it pleased him 12 The other assault is no lesse easie vnto our aduersarie ayding himselfe with our owne disposition by which we are naturally giuen to an opinion and ouer-weening of ourselues especially when it is made against them who haue receiued some speciall graces of God either within or without his church So we see the best wittes to come to nothing or to become the most hurtfull of all others as al histories aswel sacred as profane contain most heauy examples therof we yet see it come to passe in our time But aboue al the rest from wheÌ„ce is proceeded this most false most wicked and most diuelish doctrine of merites and satisfactions but from this cursed opinion that our nature such as it is at this day is somthing worth
be bred in the vnderstanding of the seers and hearers is not the sight nor the hearing of the bodie but the action of the mind enlightened by the holie Ghost And therefore said the Apostle vnto the Ephesians who notwithstanding neuer saw with their eies or heard with their ears Iesus Christ in person Christ dwelleth in your heartes by faith againe Eph. 4.20.21 speaking of the hearing touching the word which he had preached vnto thē yee haue not saith he so learned Iesus Christ if so bee yee haue heard him and haue been taught by him 9 Now to shew that this corporall sight was not ordained to be alwaies the meane to know this king but onely for that time he conuersed among men in that visible flesh which hee carried vp into heauen it appeareth both by many expresse textes of the Scripture as also by necessarie consequences following thereupon so wee presuppose and agree vpon these three pointes First that the question be in this place of his bodie and not of his diuinity in it selfe which hath alwaies been is and shal bee inuisible secondly that Iesus Christ hath taken vnto himself from the beginning and for euer an humane bodie with al his proprieties without which no body can bee a body and thirdly that the eies haue an action bounded and limited by which they cannot see except it be by way of miracle that which is not present or which is ouer farre remoued from them Behold therefore Iesus Christ who saith expreslie reprehending and blaming the incredulity of Thomas Happie are they which haue not seene and haue beleeued Ioh. 20.29 And in another place ye shal not alwaies haue me Mat. 26.11 Ioh. 12.8 And Saint Paul 2. Cor. 5.6 While we are straungers saith he in this body we are absent from the lord And Phil. 1.2 I desire to be dislodged and to be with Christ And Coloss 3.1 Seeke ye the things which are aboue where christ sitteth at the right hand of God And Saint Peter Act. 3.21 the heauens must containe him vntill all thinges be restored In a word as oft as it is said that he goeth vnto the father this beeing vnderstoode of the departure of his humanity so oft doth he witnesse his absence as also so oft as hee saith that hee wilcome For no man is said to come vnto a place where hee is alreadie And to thinke that the true bodie of this king is in his essence in anie part without possessing a place and beeing visible in himselfe can bee no more done without transforming the bodie of Iesus Christ into a spirituall essence then it maie bee saide that his diuinity is circumscribed within space of place without transforming it into a corporal essence and being 10 Let vs conclude therefore that this true Salomon in respect of his diuinitie cannot be seene with the eies though he bee euery where essentially and especially in this humanitie which he hath vnited personallie vnto himselfe And as touching his humanity it can at this daie bee no more seene of vs by our eies then his diuinity not that it is in it selfe inuisible seeing that the celestiall glory hath not abolished his corporal nature corporal and therefore material visible and measured according vnto his dimensions but because he hath withdrawen it from vs aboue the heauens truely and properly vntil his returne in the later day And therefore it is vnto the contemplation of the vnderstanding enlightened by the holy spirit and vnto faith by which Saint Paul saith hee dwelleth in our hearts and vnto the inward eies before which it is said that this king is painted forth vnto vs Galat. 3.1 that wee must referre this aduertisement and warning of the spouse Come foorth and behold this King to wit in his word purely preached of which the Apostle speaking said vnto the Corinthians 1. Cor. 4.15 I haue begotten you in the Lord and to the Galathians 4.19 I trauel again to bring you forth vntil Christ be formed in you And according vnto this sense also is it that it is said of the sacraments that is to saie of the visible signs adioined vnto the word touching Baptisme that we put off the old man to put on Iesus Christ in whom we are made new men Galat. 3.17 and Coloss 3.9.10 and as touching his holy supper that we eat his flesh and drinke his bloode 11 Now this truth cannot be better vnderstood known then by comparing it vnto the language of the Church of Rome at this daie which vsurpeth the name of this spouse inuiteth also her companions to contemplate Iesus but God knoweth what Iesus Christ whereof we wil speake anon But where to contemplate him In a painted and materiall Image of wood or of stone And what shal I there see His remembrance say these deepe contemplators For that Image will tell you that he was crucified for sinners Iust But first this manner of teaching is forbiddē expresly by God in the second commandement elsewhere in infinite many places and is such as in the time of saint Ierome himselfe was accounted execrable as the Epistle of Epiphanius Bishoppe of Cipers which hee tooke paines to translate out of greeke into latin to this effect declareth Farther what shall it preuaile me to know and remember that Iesus Christ was crucified if I knowe not what was the true cause of his death the good that returneth to me thereby and the meane to attaine vnto it Now what can this crucifixe teach mee of all this For besides the forme which is but a vain appearance this crucifixe is nothing else but a dead and corruptible matter But say they this is taught by word of mouth Nothing lesse For if we consider but of their Curates Vicars Priors or Abbots Bishops Archbishops Primates Cardinals especially their chiefe head euery one knoweth that not one among an hundred of them knoweth any more then doth the crucifixe of wood or stone And they who know any thing what account make they of preaching On the other side if wee consider of their seruice as they call it what is the people taught by it sith it cōsisteth of nothing but of songs in an vnknowen tongue beside the Idolatries meere mockeries of God therein committed For the rest if happily some wa let-brother open his mouth sometimes in Aduent or in Lent what is their doctrine els as we haue already many times shewed in the exposition of this same Canticle but so many blasphemies against all the partes of the office of Iesus Christ crucified But besides this what thing is it else but to mocke God and all Christendome to say that they teach these things as they ought and yet doe forbid the holy Scripture to be interpreted or redde in the vulgar tongue and such as al Christians vnderstand But there is yet more for they teache that it is sufficient vnto saluation to know that which their Church beleeueth without any farther enquiring or knowing
thing signified sacramentallie ioyned vnited that is to say by a signification tending not onlie to represent and bring to our minde the thing signified but also to assure vs that that which was so signified to our external senses was certainly truly presented and giuen vnto euery faithful soule And this is the cause why the name effect of the thing signified are often attributed vnto the signe as whē outward Baptisme is called the washing away of our sinnes Act. 22.16 which is properly belonging vnto the inwarde washing which is made by the holy Ghost 1. Pet. 3.2 and Mat. 3.11 as also the names of the body giuen for vs and of the bloode shedde for vs are attributed to the bread and wine of the holy Supper in the institution thereof So also in this place he that was signified in Salomons time by these holy perfumes namely Iesus Christ is called by the name of perfume and that in the plurall number for the reason which I shall tell you anon It is then the Bridegroome of the Church and of euery faithful soul of whose perfumes it is here spoken and not of any other according to that which is said of the Apostle that he is the body and substance of al the shadowes of the Law Colos 2.17 the perfections of whome beeing without measure and most excellent in the soueraigne degree are ment by these perfumes in the plural number 3 Now Iesus Christ being true God and true man this is a thing without all doubt that in respect of his diuinity he is the fountaine of all goodnesse and of whatsoeuer we can imagin perfect and complet wherewith all his creatures at the beginning were perfumed in asmuch as he engraued in them such testimonies of his goodnes and beuty But the question is here of a perfume communicated vnto his spouse by this sweete odour and smell and not vnto the worlde remaining in his vncleannesse and filthinesse And therefore wee will consider of these perfumes of Iesus Christ both in his diuinity and in his humanity iointly considered that we separate not and diuide his two natures as certaine heretikes called Nestorians haue taught but in such sort notwithstanding that wee knowe that these excellent smels proceeding frō the diuinity godhead are powred into the humanity and manhoode by which he is vnited ioyned vnto his church to make her as wel partaker of his gifts and graces as of his glory and life euerlasting And this is also the cause why the Apostle said not simply that Iesus Christ is the onely mediatour between God and man but also expressely named him Man not that he is not a mediatour also betweene the father and vs according to his diuine nature agreeable with that which was wel said by an auncient father that his diuinitie is not a mediatrix without his humanitie nor his humanitie without his diuinitie but because it is by the interuention of his humanity by the which hee ioyneth himselfe with vs that we ascend vp vnto God and to eternall life 1. Tim. 2.5 Heb. 2.14 The same then which is called by Saint Iohn the spirit which the sonne hath receiued without measure Ioh. 3.34 and which was represented by the doue in his Baptisme is that very same which the spouse meaneth here by these Perfumes as also Esay hath thereof spoken vsing the very same figure beeing as it were a commentator vpon this place Esay 61.1 4 Now in all sacraments there must necessarily bee some conuenience and correspondence betwixt the signe and the thing signified for which cause vnder the newe couenant the Lorde minding to signifie the spirituall washing of our sinnes and blots tooke the signe of Water and minding to shewe from whom we drawe eternal life chose bread and wine to signifie it The same must therefore bee found in this sacrament of Perfume Therefore wee must note first of all that as the receit and composition of this Perfume proceeded from God and not from men so the graces of which it is here spoken are in the humanity of Iesus Christ in asmuch as the sonne of God hath taken on him this humane nature of the substance of the virgin descended from Dauid and consequently from Adam in whom this nature of man was depriued of the image of god and made the bondslaue of sinne Rom. 7.14 but hee is borne according to the flesh without any sinne with his graces in as much as the corporal masse of his body was so taken from the substaunce issued from Adam that notwithstanding it was through the vertue of the holy Ghost that the body of Christ was formed thereof the power of the highest that is to say the holy Ghost hauing fully sanctified it to bee a most holy and sacred pallace and perpetuall dwelling place of his most holie soul endowed aboue euery other creature with al integrity perfection especially that this humanitie should become the true and perpetual temple of the person of the eternal and onely sonne of God his father from the time it was conceiued in the womb of the Virgin to the end that Iesus Christ might become true God and true man man I say most righteous and iust and the holy of holies 5 Secondly as the mixtures of the diuine receit of this legal perfume were earthly creatures of themselues so by these gifts and graces of which the humanity is the subiect and whereof the spouse speaketh in this place we must vnderstand not that which is essentiall in the diuinity of Iesus Christ in which thing the Eutychians abuse and deceiue themselues but the qualities created by this diuinitie in the humanitie of Iesus Christ of whom wee which are his members coulde not otherwise draw them by any maner of participation Ephes 2.21 These things are verie high I confesse and surpasse al natural knowledge Ephes 5.32 but hauing heard God spoken of so long in this Church we should and ought to haue our senses vsed practised in them Heb. 5.14 When we say therfore that God is wise righteous good wee speake according vnto the capacity and conceit of our vnderstanding but to speake more properly and to come more nearer his nature wee must saie that he is wisedome righteousnesse goodnes it selfe yea essentially that is to say considered in his owne essence and being and not that he is so or so affected to be such or such as it is said of the creatures But by these perfumes wee wil vnderstand the effectes and operations of these perfections of the diuinity poured vpon the head of our great perpetuall Aaron according as it is spoken Psal 133. 6 Thirdly the better to vnderstand the conuenience and correspondence of the signe and of this thing signified we must consider wherefore these graces with which the diuinity perfumed his humanity are called perfumes It is therefore to shew vs first of al that as a good perfume hindereth chaseth away the stench of any thing
vnto vs the contrary that shee is sitten vnder the shade and which is more shee addeth that she was not idle neither For she emploied her time to feed herselfe with the fruite of this tree whose excellent sweetnes she highly commendeth The house of god which is the enclosure of this tree and the harbour and dwelling place of the church is not the enclosure of some precious and stately building whereinto a man entreth to see the goodly woorkemanship of vaultes or of pillers the glittering of gold and of siluer and of precious stones nor a place into which a man goeth to hear the Quire or the Organes which fill the eares but it is a place where the pure word of God is sincerely preached in the hearing and sight of euery man with exhortations consolations warnings and necessary reprehensions vnto saluation not to returne thence but being fed with the true and solide food of inestimable sweetenesse to the soules of them who tast and sauour it indeede For this is indeede the foode which caused Saint Peter and his companions to stay with Iesus Christ their master when others departed from him at what time the same Saint Peter said vnto his master Lord to whom shall we goe Thou hast the words of eternall life Ioh. 6.68 as it is elsewhere said that the doctrine of the eternall and euerliuing is the restority of the soule that the testimony of the euerliuing is true giuing wisedome vnto the ignorant the commaundements of the euerliuing are right reioycing the soule the doctrine of the euerliuing pure enlightening the eies more to be desired then gold yea then the finest gold more sweete then any hony yea the hony combe Psal 19.8 c. 6 Nowe the spouse to shewe vs that this Bridegroome of hers nourisheth her not by halfes but prouideth her of drinke aswell as of meate addeth that the Bridegroome hath led her from vnder this tree into a place appointed for the drinking of his wine if we had not rather vnderstand by these words which Salomon here vseth the banquetting hall wherein we are first to note that she saith not that she went but that the Bridegrome led her thither to the end wee alwaies remember that as grace beginneth in vs our saluation creating in vs to will so must the same grace guide and direct forwarde the same will which it gaue vs. For without this insteede of making forward one pace we shal fal flat to the ground But as it is he which leadeth vs so wee must folowe him and so by consequent it is not ynough to haue eaten of this fruite in our owne home but wee must goe in vnto the banquet We must I saie ioyne our selues vnto our brethren make a good confession of our faith altogither euen before men also as for this ende namely for this common banquet the seuenth daie hath beene from the beginning of the world separated from the other and the three solemne feastes established vnder the Lawe Such also were at the beginning of the Christian Church those common feastes of the Christians whereof mention is made in the Actes of the Apostles and 1. Cor. 11.20 and Iude 12. ioined with the celebration of the holie Supper Where are then the false Nicodemites of our daies Where are they who for fear of men keepe themselues close bearing themselues in hand that they need not to come in vnto the banquet No no the Lord wil haue indeede euery man to meditate and praie by himself too sitting vnder the shade of this tree but hee will haue also euerie one to enter in into this banquetting hall and there to feast togither for which cause also christian assemblies haue a speciall promise Matth. 18.20 and 24.18 as there is a special warning also giuen vs that wee take heede howe wee despise such assemblies Heb. 10.15 for which cause wee see many horrible iudgementes fallen vpon manie Let vs also learne that grace is added vnto grace vnto him vnto whom it is giuen to vse it well as is shewed in the parable of the talentes Matth. 25. which is heere declared vs by that which the spouse saith namely that being before as it were in the fielde sate vnder this tree and eating of the fruite thereof with a good stomacke she was afterwardes led in farther into the hall of this great feast where shee was yet more aboundantly fedde and that in such sort as that she confesseth that shee fell into a sound not beeing able to receiue and conceiue of such exceeding intertainement Let vs note in the third place which I haue touched in one word namelie that Iesus Christ prouideth vs not onely of meat but also of drinke too that is to say that in him alone wee must wholly and entirely seeke after and find our whole sustenance and spiritual norishment Which he would also shew vs visiblie sensibly in the bread of the holie Supper which is a certaine sure testimonie of the partaking of the bodie which was giuen for vs and in the wine which is the sacrament of the precious blood shed for vs not to be set before our visible eie seeing it cannot now be seene but by the eies of faith but to bee trulie communicated after a spirituall fashion vnto a spirituall and eternal life The like is to bee vnderstood of the ordinarie preaching and administration of the word in which also Iesus Christ presenteth himselfe wholy vnto vs to be receiued as it were by the hand of faith 7 And therefore let vs remēber my brethren that this place this place I say wherein wee are as also all other assemblies of the faithful were there but two or three gathered together are this wine-seller or banquetting hal of that great King of whom mentiō is made Luk. 14.17 And who is he who being admitted into the house of some great Lord to sit with him at his table would willingly wittingly bring thither with him any filthinesse or villany Therefore alwaies and as oft as we heare the trumpet of the Lord to sound calling vs into his house I meane so oft as wee heare the bell ringing vnto a sermon we ought not to go but to runne nay to fly thither yet not so at randon but that we first prepare our selues through a true cōtrition and consideration both of the death of him who inuiteth vs vnto this banquet preuenting vs by his great mercy as also of the excellēcy of that treasure which he wil there distribute vnto vs that we bring thither a mind apt and ready to be taught an heart full of appetite of this heauenly foode in a woorde a most ardent desire of receiuing eating liking and digesting so precious a meate to shew afterwards the fruits effectes thereof within and without our house at home and abroade farre and neare by all our actions aswel of the body as also of the minde But what It is no marueile though we haue no
vnited by faith with him we should bee found in him with that vprightnesse which the Lawe requireth of man Rom. 8.4 I meane by meerely free Imputation Secondly this same Iesus Christ drawing vs vnto himselfe by his holy spirite formeth in vs both to will and to doe Philip. 2.13 being made and created anew in him vnto good works which he hath prepared to the end that we should walk in them Ephes 2.10 It is then this only Priest apprehended by faith in whom wee find such and so perfect a cleansing of this original staine the same being imputed vnto vs that the mortifying of this same corruption in vs and the spiritual vertue power fighting in vs are at a combate within vs against the relicks of our pollution whilest we wait for our ful incorruption glorie in bodie and in soule vntil the latter comming of the lord Rom. 1.24 Gal. 5.17 1. Cor. 15.28 whē he shal crown of his grace mercy his works in vs 1. Cor. 15.58 2. Tim. 4.8 This is then the summe of the Article of our Sanctification whereof we haue the seale in holy Baptisme in which the water representeth vnto vs the blood which was shed for the remission of al our sins together with the vertue of the holy ghost abolishing burying the old man corrupted and forming in vs that new man to increase in vs from day to day Rom. 3.4 Gal. 3.27 Coloss 2.12 1. Cor. 3.21 Cleane contrary vnto all this our aduersaries teach vs first of all the merits of preparation saie grace must preuent the remnant of our nature not altogether slaued vnto sin but only feebled and yet still in some sort free so that there is a concurrence of this nature of grace and thence they drawe an heape of those goodly merites whereof they haue a store-house full to sell to euery one that will buy Farther they say that originall sinne is really abolished by the water of outwarde Baptisme and by the vertue of the wordes pronounced together with their Chrisme and other ceremonies Asmuch say they of all actuall sinnes going before Baptisme in those which are baptised at yeares of discretion whether hee which is baptised beleeue or vnderstand what baptisme meaneth or not prouided onely they be not in mortall sinne as they call it And thus you see how these braue doctors faile most absurdly blockishly in this so necessarie an article first in beeing ignorant how great and deadly our originall maladie and sicknesse is secondly sophisticating corrupting the sole and only remedy against it both in blending with it that which is naturally in man and in attributing vnto the water to the sound of wordes and finally to their own inuentions that which cannot be giuen vnto the Angels themselues but we must substitute and place them in the seate and roome of this only high-priest 8 There remaineth the point of Intercession which is asmuch to say as Interuention or a comming betweene to put himselfe between God his father them who cal vpon him in spirit and in trueth which these goodly doctors doe so expound as if Iesus Christ were vpon his knees before his father receiuing our requests and supplications according vnto the manner fashion of the princes of this world who haue their Referendaries or masters of Request contrarying herein themselues who in their Letany say not vnto Iesus Christ Pray for vs as they craue of their saintes departed this mortality but haue mercy vpon vs. And that vpon great right For Iesus christ hauing in the execution of his priesthoode here belowe prayed so earnestly and feruently for vs and for the whole Church vnto the end of the world as wee see him to haue done especially Ioh. 17. and hauing beene without doubt heard for euer mediating the oblation once made afterward by him for the full abolishing of that which put a diuision between God and vs hath no neede any more to make new praiers for vs seeing he hath now all power of the father to gouerne vs to grant vs all things we require but it is said that he maketh stil Intercession for vs because the vertue and force of his oblation is alwaies present before God as also because all the praiers of the Church which is yet here belowe are made in his name in whom alone also they bee receiued and sanctified by his mediation and Interuention betweene the father and vs. Nowe in lieu of this Doctrine testified and verified throughout the Scripture hauing made notwithstanding a Referendary and master of Requestes turning themselues suddainly cleane backward and considering of his maiesty glory they teach that it were marueilous presumption to goe directly vnto so great a Lord of Lordes and King of Kinges and therefore say they wee must first speake vnto others to haue accesse vnto him as a man that will haue accesse vnto a King will speake first with the Vshers of his presence or with the groome of his chamber or other his fauorits And who are they Here nowe euery man according vnto his priuate deuotion hath power to chuse himselfe a particular patrone beside the generall amongest which they attribute the soueraigne place vnto the blessed virgin that by her motherly autority to commaund And here euerie ones merits are proposed and their particular commissions of healing this or that disease And whereupon I pray you are all these Intercessions grounded Not vpon any word of God not vpon any example of the Prophets or Apostles or any other of their time not vpon reason seeing this cannot be done but we must attribute vnto these Intercessors that which is entirely proper and belonging vnto the diuinitie and Godhead alone without which Iesus Christ himselfe should be il in vaine called vpon as we haue before shewed al this notwithstanding this hath by little and little slipped into the Church by the efficacy of that spirit of error which they vsed who resisted Ieremy keeping themselues to their queene of heauen Ier. 44.17 as they of whom wee now speake holde themselues to theirs And what I praie you hath brought in this cursed ouerthrowe of the true inuocation of God in Christendome but the distrustfulnes of the fauour and good will of our Mediator towardes vs And yet what shall wee find either in heauen or in earth which hath giuen vs or coulde euer giue vs such assured testimonies of his loue and dilection For wee cannot so much as praie as we ought without he doe first preuent vs by his holy spirit Rom. 8.25 so far is it that there can be anie more prompt and readie then he to help vs. Now no praier proceeding from distrust or from our only imagination bee it forged anew or retained by an euil custome can bee acceptable vnto God Iam. 1.6 and Ioh. 4.22 and therefore aboue all thinges is this holie assuraunce vpon the onely truth loue and power of the only mediator recōmended vnto vs Heb. 10.19