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
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
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
fall asleepe in his bed and let the preachers preach what they list they wil care for nothing but for their temporall profits and commodities briefly if we make but an accessarie or a by-woorke of that which should be the principall what will come thereof in the end but this that at length the principall will be cleane neglected and forgotten And this is the cause why God hath giuen vs some smal lashes with his rod and namely the last yeare to awaken vs therby but who hath beene the better by them And therefore let vs take heed hee laie not downe his rod and take vp a whippe and in the end a barre of iron not to awake but to quell them who are so fast and so heauie asleepe in time of their peace and quiet Now if but to occupy our mindes a litle in those commodities which the Lord granteth vs be a thing so dangerous as it became to bee to Salomon himselfe what shal become of them who haue settled their minds so farre on them as that they vtterly forget the giuer What shall I say then vnto you ye rich-misers who either haue inherited houses full of wealth or whose labours God hath so plentifullie blessed to you I speak who put your confidence in your riches and thinke on nothing else but how to pintch and spare and scrape and scratch together and neuer make any reckoning how or where to imploy them wel you I saie who haue no other god but your belly in a word all you who haue receiued such a largesse of gods blessinges and thinke on nothing lesse then how to vse them to his honour and glorie What shall I say vnto you Wil you neuer bethink your selues of so great an abuse Neuer consider of so great a disorder feare yee not to be forsaken of him whose blessinges you so wickedly so wretchedly abuse 6 But what shall become of them who sleepe not in that bed which God laied them in or enioy that rest quiet which God bestowed on them but in that which their owne lustes their wicked practises haue purchased them As some plenty of riches and goods il gotten or some other shewe and appearaunce of credit and quiet redeemed and purchased with the losse of their conscience as also when anie are asleepe in a leud course and traine of life whether it bee in whooredome whereof we haue a straunge example in Dauid himselfe who of an adulterer became a traitor and a murderer by falling asleep in his sinne or whether it be in gluttony as wee see it to be the trade of these gamesters tiplers tauern-haunters other such dissolute people who ende their daies in misery and commonlie on the gallowes for fewe of them haue that grace giuen them which is mentioned in the parable of the prodigal sonne But O poore and wretched bed not of feathers but of thornes and bryars full of deadly pricking O miserable vnhappy prosperity which bringest with thee perperuall and remediles calamity O sleepe not sleepe but a plaine lethargie of the soule depriued of al true sense and motion 7 But to apply this doctrine yet more nearer vnto our vse when wee see at this day such differents and controuersies in Christendome it is not for vs to say Let all be as be may we will meddle with none of thē as these good fellows do who depart out of the worlde before they knew wherfore they came into it a most wretched miserable condition but we must follow the example of this spouse who in the midst of her ease fel not so asleep as not to wake againe to seeke after her Bridegroome that is to say to be throughly resolued where he was and to ioine hirselfe vnto him Behold the first point The second is that to know where this Bridegrome is consequently the true doctrine of saluation we may not looke where the greatest ease is where the greatest number and on which side the greatest honours and promotions are to be found as wee see the maner of the world to be at this day siding sorting themselues with them who seem the stronger the more eminent mē in their eies For cōtrariwise if you were of the world the world would loue you saith the Lord Ioh. 15.19 And this worldly blessednes happinesse is not among them which Christ reckoneth vp Mat. 5. Luk. 6. Nay contrariwise if a man be waxen fatte and rich he must become leane slender to be able to passe through the eie of the needle Luk. 18.28 which is the streit way which leadeth vnto saluation Let vs therefore remember that the spouse hauing sought the Bridegroome in this bed found him not 8 Now our aduersaries hereupon will saie that this geare toucheth vs near who hold with saie they and maintaine the broad waie seeking after nothing else but our carnall liberty hauing taken away the time of Lent finding fault with fastinges and pilgrimages and what else Promising saluation vnto al the world without anie good workes And they what doe they They eate no flesh a great part of the year they fast they labour and take paines without ceasing to winne paradise all their clergy voweth virginity so many good men of theirs haue as streit rules of life as none can be more Some of them neuer eate anie flesh others go wolward and in hair others whip themselues a-vie who shal whip most Ye hypocrits yee whited wals and painted sepulchers yee meal-mouthed counterfaites yee deuourers of widdowes and eaters vp of orphanes ye vowers of pouerty to nestle and dwell in pallaces and there to liue and feede your selues fatte at the costes charges of others seeke you your answere in the 53. Chap. of Esay and in the 23. Chapter of Saint Matthew As for those who are wretchedlie bewitched and seeke to winne paradise by their owne trauaile to them I saie how long will you seeke the kingdome of God in meate and drink How long wil you continue to seeke paradise in the broken and stincking cesternes of your own imaginations and traditions How long wil you be ignorant that it is the blood of Iesus christ which hath saued the true martyrs themselues and not their owne bloode Now is this I pray you to sette a cheap price vpon paradise to cal and settle the consciences of men vpō him who hath redeemed them with so great a price as Saint Peter saith 1. Pet. 1.18 and not on charmed water or the pardons of his false successors Doe we seuer and disioine true amendment of life from remission and forgiuenesse of sinne Cry we not out daily against al manner excesse riot and dissolution Doe wee not commend and recommend vnto all men all inward integrity and vprightnes Al sobriety Al kind of mutual edification But it would be too long to make a particular replie vnto euery point Let it be aunswered them in a word that touching their doctrine compared with ours wee haue