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
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
that is stincking infecteth so the soueraigne perfection which is in the humanity of our mediatour mortifieth and putteth awaie from God all the stench of our corruption and of whatsoeuer ariseth thence in such sort that in him who is by good right most acceptable vnto him Mat. 3.17 we be also acceptable vnto him Ephse 1.6 Farder as the odoriferous fume mounteth vp on high albeit it be powred forth and perfumeth all which come neare it so the graces of Iesus Christ which are powred forth vpon vs to perfume vs as they came from aboue so tend they vpward serue not to holde vs heere belowe for which cause also Iesus Christ for either of these reasons is called the man from heauen 1. Cor. 15.48 and wee are taught by him when wee praie and say Our father to ad which art in heauen whither we lift vp our selues as beeing already by God sitting with him in the heauenly places whither this spouse aspireth and contendeth and we with her if wee bee his true children Colos 2.6 Ye see then what wee are to gather vpon these three points I meane touching this signe figured in the Lawe by those corporall and sensible holy perfumes the thing signified by them namely the perfections with which Iesus Christ is endowed in all perfection in as much as he is our elder brother and thirdlie touching the correspondence which is between this signe the thing signified 7 Iesus Christ therefore is the only vessel in which all these most excellent and most perfect odors smels are contained but this were but in vaine in respect of the spouse if they were so enclosed and shut vp there that the vessell only were perfumed with them And this is the cause that the spouse saith not Because of thy excellent perfumes but because of the odor of thy most excellent perfumes not thy name is as it were a perfume but thy name is as it were a perfume powred out We are therefore now to consider of the sweete odour of this perfume and towardes whom it is powred forth And that was as we haue aboue touched first towards God the father of our Lord Iesus Christ who hath taken such a pleasure in the smell thereof that he is for euer appeased towards vs for whom saith the Apostle Eph. 5.2 the welbeloued sonne hath offered vp himselfe a sacrifice of a sweete smelling sauour vnto God Fot albeit in infinite many places this very same thing is attributed by Moses to the sacrifices of the lawe yet notwithstanding this must bee so taken in as much as they were the true figure hereof not that the blood of bulles and of goates had any such force at al in themselues eyther in whole or in part Heb. 10.4 And this is the cause why Saint Iohn calleth him the lambe which taketh away the sins of the world Ioh. 1.36 and Saint Peter saith that he hath borne our sins in his body vpon the tree 1. Pet. 2.24 to the end saith the Apostle Rom. 5.19 that as by the disobedience of one man sinne entred into the world and by sinne death so by the obedience of an other man righteousnes and life were giuen vs this obedience stretching it selfe vnto death euen the death of the crosse Philip. 2.8 8 Secondly this odour was powred and is powred forth from day to day vpon euery member of his church as al things were sprinkled with blood vnder the lawe Heb. 9.18 which is expounded of the blood of Christ by S. Peter 1. Pet. 1.2 And this is the cause why the Angels announcing vnto the sheepheards his birth the reall and actuall powring forth of this perfume whereunto this spouse euen in the time of Salomon aspired saith not only a Sauiour is borne to day but a Sauiour is borne vnto you to day consequently the Angels in that excellent song sung not only Glory to God on high but added and in earth peace goodwill towards men Luk. 2.11.14 This is then that sweet odour which only bringeth vs that vnspeakable peace vnto our consciences which the world cannot giue Ioh. 14.27 Rom. 5.1 Philip. 4.7 that not without cause seeing Iesus Christ is made vnto vs wisdome righteousnes sanctification and redemption 1. Cor. 1.30 taking away by this meanes all that which maketh vs stinking before God and insteede of that vncleannes perfuming vs with al that which may make vs acceptable vnto the father For first of all the whole and entire pure wisdome of him in whom are enclosed all the treasures of wisedome and vnderstanding Coloss 2.3 beeing communicated vnto vs and allowed vs by faith our ignorance and blindenes which infected our whole mind are couered therewith moreouer all our sinnes being blotted cleane out by the satisfaction of him who died the Iust for the vniust 1. Pet. 3.18 and which is more the full and perfect accomplishment of all the commaundements of God being found in him which made himselfe subiect vnto the law Gal. 4.4 to the end to accomplish for vs al righteousnes Mat. 3.15 all this being reckoned and allowed vs and applied vnto vs by the instrument of faith we are not onely deliuered from the stench of our vnrighteousnesse but also clothed with the odoriferous smell of the entire obedience of our elder brother not onely to escape death but which is more to enter into life Besides this this perfect restauration of our nature in his person being also allowed vs and because it cannot bee that he which hath giuen vs him shuld not giue vs also al other things with him Rom. 8.32 it followeth that insteede of many most infected and filthy soylings which the Lord being altogither holie and altogither pure cannot suffer hee findeth vs in the person of his sonne altogither pure and cleane without spot or blame and consequently of a most sweete sauor as it is he in whom alone we are made acceptable Ephes 1.4.6 9 What more Besides this this very same power which is the holy Ghost by whom wee were in the beginning created vnto the image and likenes of God and which hath afterward fully sanctified our nature in Iesus Christ our brother by reason whereof hee is also called our annoyntment 1. Ioh. 2.27 powreth forth the effectes of the same holinesse and vprightnesse into the hearts of the beleeuing abolishing by little and little that olde most stinking nature and making on the contrary side a new altogither another nature to be born 1. Pet. 1.23 to wil to do according vnto our measure those things which are acceptable vnto God Phil. 2.13 besides the speciall and particular giftes which the same spirite distributeth vnto vs drawing them from him which is the fountaine of them Ioh. 16.15 1. Cor. 12.11 as al the scripture witnesseth speaking of our second creatiō or regeneratiō And this is also the cause why the woorkes of Christians beeing perfumed by our Lord Iesus Christ who worketh in our harts by
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
and incomprehensible distinctly considered and by it selfe but in as much as he is the sonne manifested that is to saie made visible true man in our bodily nature For among al the coulours of the woorld as the dy of the scarlet Rose is the most excellent that maie be found so ther is none which doth more liuely and naturally represent the coulour of mans flesh quicke and temperately coloured What is then this scarlet or damaske flesh color Rose It is the great secret of our religion namely the true sonne of God manifested in flesh iustified in spirite seene of Angels preached vnto the Gentiles beleeued on in the world and receiued vp into glorie 1. Tim. 3.16 this is that elder brother Rom. 8.29 the fairest of al mē Psal 45.3 this is our soueraigne high priest holy without spot of sinne separated from sinners exalted aboue the heauens Heb. 7.26 crowned with glorie and honour Heb. 2.9 who hath a name aboue al names Phil. 2.9 But how is he ascended vnto his degree By the suffering of his death euen the death of the crosse Phil. 2.8 Beholde then a gaine a Rose not onelie in part died but all red with that blood by the which our sinnes are washed Such was hee when Pilate hauing scourged him brought him forth vnto the people said behold the man Such was hee when hee was al bathed with his owne bloode on the crosse beaten for our sinnes wounded for our iniquities torne and disfigured for our transgressions Esaie 53.5 And what was then the beuty of this Rose Trulie obscured nay put out for a litle time and defaced Heb. 2.9 so farre as that this Bridegrome became to be more vile then a worme of the earth Psal 22.6 But seeing obedience is alwaies more faire and pleasant vnto God then sacrifice 1. Sam. 15.22 and there was neuer obedience like vnto that of the crosse Phil. 2.8 it followeth that this Rose was euen then before God in his perfectest glosse and beuty albeit it was so died with bloode not which staineth and blotteth but which doth awaie the staines and blots of the woorlde Which thing maie seeme to haue been figured and represented clean contrarie to the meaning of Pilate and Herod both by the purple robe wherewith Pilate clad him being altogither bloody Ioh. 19.5 which is correspondent answering to this scarlet Rose as by the white robe which Herod put vpon him to mock him withal Luk. 23.7 which is and may be referred vnto the similitude of the Lilly Naie which more is at this daie yea and before the act of this reall and indeede bloodie oblation and in the act it selfe and since vnto the end and consummation of the woorld yea vnto all eternity if this Rose had not appeared before God the father and did not still appeare and shoulde hereafter to be seene and smelt of him there had neuer been nor should not now haue beene or at anie time hereafter anie spouse of this Bridegroome that is to saie neither Church nor eternal and euerlasting happines and felicity For in whom is it that is to saie in respect of whom is it the father hath chosen his Church from euerlasting In Iesus Christ who was to bee that which hee was made and to doe that which hee hath done for his elect in his determinated and appointed time Ephes 2.4 and Gal. 4.4 in whom was he appeased from the beginning In the Lamb who in respect of the effect was slaine since the wound sore was made Apoc. 3.12 to whom had the Lawe respect To this Bridegroome who should accomplish it and hath accomplished and fulfilled it in his time Gal. 3.23 and who is the bodie and substaunce of the figures and shadowes of the law ceremonial Col. 2.17 In a word although the act of this bloody sacrifice and of this onely oblation once for al made Heb. 10 14. be passed alreadie and that Iesus christ liueth and raigneth as a victorious Lord ouer death Rom. 6.9 hauing led his enemies captiue in triumph Ephes 6.8 yet notwithstanding before the father vnto whom there is no difference of time past present or to come the woundes of this Bridegroome wherewith this Rose is bathed do as I maie so saie alwaies bleede fresh and shal bleede for euer holding still appeasing the wrath anger of God the father And what doe we euerie day whether it be in hearing and receiuing this word and giuing him thankes or whether it be specially in the celebration of the holy supper but renew and refresh the memorie of his death and passion not to offer him vp againe in sacrifice for this were to denie his reall oblation once for all made and for euer but as it were to present him beeing yet as I may so saie euery daie sacrificed and as it were stil bloody in asmuch as we set his death passiō between god vs as the only foundatiō both of our faith as also of our hope And therfore let vs know that without wee present vnto the father this Rose throughout red this Lilly altogether white pure neither we nor our prayers can be acceptable vnto him of the which flowers if the coulor which is a witnesse of the obedience and satisfaction and innocencie of this Bridegroome be pleasing and acceptable vnto god the odour of them figured by the perfumes of the Law as we haue in our sermons going before at large declared is much more sweete pleasant vnto him And this is it which we haue to consider in this Bridegrome to be thereby stirred vp and moued to ioyne our selues euery day nearer and nearer with him 7 Let vs heare now what he saith of his spouse to the ende to make vs the more desirous to enioy her companie Like as the Lilly saith he among the thornes so is my loue among the daughters We haue alreadie spoken of this most excellent name and indeede precious of Loue or Welbe-loued vnder which is comprised al maner of blessing and the fountaine and spring from whence it floweth which is the meerelie free loue of God towards them who are by nature his enemies Ioh. 3.16 and Rom. 6.10 and therefore without farther standing hereon wee will onelie consider the causes wherefore the spouse is heere compared vnto a Lilly and wherefore these words among the thorns are added The faithful the assemblie and company of whom in one mystical bodie of Iesus Christ is called the Church are compared sometimes to goodly trees bearing fruit at al times Ps 1. sometimes vnto palm trees Cedars of Libanus Ps 92.13 sometimes vnto a fruitful vine Psal 80.9 in this place she is cōpared by her Bridegrome vnto a Lilly as himself was also called a lilly in the verse going next before to shewe vs the agreeablenesse and conuenience betweene these two Beholde therefore two Lilly plantes both of them most faire and most sweete But the first is a Lilly of himselfe and in
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