MASTER BEZAES SERMONS VPON THE THREE FIRST CHAPTERS OF THE CANTICLE OF CANTICLES WHEREIN ARE HANDLED THE CHIEFEST POINTS OF RELIGION CONTROVERSED AND DEBATED BETWEENE VS AND THE ADVERSARIE AT THIS DAY ESPECIALLY TOVCHING THE TRVE IESVS CHRIST AND THE TRVE CHVRCH AND THE CERTAINE INFALLIBLE MARKS BOTH OF THE ONE AND OF THE OTHER TRANSLATED OVT OF FRENCH INTO ENGLISH BY IOHN HARMAR HER HIGHNES PROFESSOR IN THE GREEKE TOVNG IN THE VNIVERSITIE OF OXFORD AND FELOWE OF THE NEWE COLLEGE THERE AT OXFORD PRINTED BY IOSEPH BARNES AND ARE TO BE SOVLD IN PAVLS CHVRCHYARD AT THE TYGERS HEAD 1587. TO THE RIGHT EXCELLENT AND HOnorable Lord the Lord Robert Dudley Earle of Lecester Baron of Denbigh knight of the most noble order of the garter Master of the Queenes Maiesties horse and one of her graces most Honorable priuy Counsell Iohn Harmar wisheth all godly felicitie continuaunce of health encrease of Honor graces eternall I WAS REQVESTED RIGHT HOnorable by manie of my friends to emploie the time of this last vacation of mine from my publique readinges in the Vniuersitie in the translating of Master Bezaes Sermons vpon the Canticle of Canticles which I had a little before receaued from the Francfurt Mart in French into our vulgare and Mother tongue The desire I had of aduancing and promoting the glorie of God which is then especially encreased and farthered when his word the mirrour of his wil is no longer a sealed booke vnto the simple and ignorant but a volume laid open in clear and capital letters that he that runneth may read it enforced mee principally to vndertake vpon my present leasure this more painful then happilie thankful work of translating Wherein for the vtility and profite of manie as wel the learned as the vnlettered who haue not the vnderstanding of the French tongue I did the more willingly emploie both my leasure and my paine because I would haue somewhat to present your Lordshippe withal for a token and monument of my thankful duety and dutifull thankfulnesse vpon so manie so memorable so vtterly vndeserued benefits of your Honor not so much collated as congested heaped from time to time vpon me For extend I the cogitation of my mind to the farthest part of my infancy and childhoode and drawe it foorth as in a continuall and euen threed vnto this present time what part of my age hath not beene honored with the patronage of your Lordships fauor and goodwil towardes me The ground and foundation of my first studies laid in Winchester by your honours onely meanes in obtaining her highnesse letters for my preferment vnto that schoole the rearing of the farther frame of them in this Colledge wherein placed by your Lordships fauor I yet continu my time spent to my great desire contentment in the parts beyond the Seas by your Honours intercession my roome and degree I doe nowe enioie in the Vniuersitie beeing one of her Maiesties publique professors purchased by your Lordships fauourable mediation doe euerie of them in particular deserue a volume of acknowledgements in al thankfulnes and humble deuotion towards your honour And therefore that I might not seeme vnmindful of your Lordships gratious respect and fauour towards me or drowne so manie benefites receaued in the flud of forgetfulnes and vtter obliuion I was bould to aduenture the deliuerie of these my simple labours in this so smal a woorke of translation vnto your Honors patronage What common profit emolument the worke it selfe maie bring vnto the Church of God among vs maie be easily esteemed of them who shall aright consider both the argument it selfe deduced in this present treatise as likewise the autor whose deduction and exposition it is and lastlie both the manner hee hath vsed in the handling thereof and the principall end whereunto he hath directed it The Argument therefore or subiect thereof I meane the Canticle it selfe entituled by an eminency of speach the Song of Songes that is the onely Song as it were in the holy Scripture and of the most heauenliest excellentest ditty concluded in termes and phrases of speach altogether enigmaticall and allegoricall and containing the great mysterie as the Apostle calleth it of our saluation the mystical coniunction of Christ with the faithfull his members and the whole order of the spirituall fraunsailes and marriadge match it pleaseth Christ to contract with his Church beeing alwaies reputed so darke and obscure so hard and difficult that many aswell of the auncient as of the later Church haue thought this arme of the maine Ocean of holy scriptures the waters of life fitter for the Elephant to swimme then for the Lambe to wade in that is according to the phrase of the Apostle rather strong meate for such as are growen vnto a perfect man in Iesus Christ then milke for such as are still babes and infants in vnderstanding it can not be denied but that the sound interpretation thereof according vnto the sense meaning of the holy Ghost the vniformitie and consent of other scriptures the proportion and analogie of christian faith must needes bee profitable and auaileable to the edification of the Church of God the congregation of saintes For what admirable comfort consolation vtterly incomprehensible the reading of this part of Scripture may bring euery Christian what peace and tranquillity it may breede in the afflicted minde and conscience what incomparable ioy it may worke in the harts of the beleeuing it is easie to consider by the spouse her selfe in this place representing not onely the whole but euery part member of the Church of God My beloued saith she is mine and I am his Loe the ground of our holy assuraunce of the fauour and loue of God towardes vs. The which words making and plighting in most formal sort a reciprocall donation of the Bride to her Bridegroome of Christ to his Church serueth as it were for the burden of this holy sacred nuptial song Now this ground being of it selfe so comfortable and so plaine deduced thoroughout by the way of mutuall speach in many darke and allegoricall termes and similitudes implyeth a singular degree of consolation in the rest being soundly and perfectly vnderstoode And albeit many haue trauailed in the exposition of this most comfortable part of holy scripture among whom some of our own countrymen haue well deserued of the Church of God for their painfull labours in this behalfe notwithstanding if I be not deceaued with the loue and affection I beare the authour in whose translation I haue laboured a man to bee embraced and loued of all who loue the Lord embrace his truth but in particular to bee honoured and reuerenced of my selfe who found him no lesse then a father vnto me in curtesie good will when I liued as a stranger in Geneua and enioyed the benefite of hearing of him in lectures and sermons there is none that hath so plainely so perfitely so distinctly sette downe and expounded
vnto his infirmitie which may bee compared vnto the fiansailes and secondly according vnto his glory which he obtained after his resurrection beeing nowe the true husband of his Church replenished himselfe with glory though shee bee yet remayning in part vpon earth Now as touching this psalme Christ is therein proposed vnto vs as being already in his glory and as he who hath begonne already to accomplish in deede this holy marriadge with his Church Christ therefore as husband is this true king of his Church so perfite in respect of himselfe in all beautie that there is nothing wanting vers 2. As touching the good grace he hath to winne all heartes vnto himselfe and euen to chaunge and turn them altogether the same also appeareth in the preaching of the gospell accompanied with a vertue power of the spirite which cannot be expressed Himselfe in asmuch as hee hath taken vpon him the nature of man hath receiued in the same nature the spirite of God without measure in such aboundaunt wise that he poured it as it were ouer in all his saintes He is girded also with a sword and that not in shewe onely without effect but which he draweth and vnsheatheth in deede namely then when he maketh his worde to pearce vnto the diuiding of the soule of the spirite vers 3. He is besides described to bee furnished and prouided with arrowes with which he shooteth thorough transpearceth all his enemies ver 5. which maketh also that al praise ought principally souerainly to be yeelded vnto him who sheweth himselfe of so ready and mighty a power that hee is able to succour and defende such as are his to breake in sunder and ouerthrow the strength of such as rebell against him ver 5. To this purpose he is introduced as being trained in his chariot by these three horses Truth Meekenes and Righteousnes which are conducted by the word as by him that guideth this Chariot vers 4. Nowe to declare at large the sense and meaning of euery of these things here proposed it would require a great volume Notwithstanding we may as it were by the way obserue somewhat out of them if we make a comparison on the contrarie side of the traine they kepe and on what chariot they cause them-selues to be carried I meane the kinges Princes who serue that master which is opposed altogether vnto this head of the Church in whose whole furniture and prouision is nothing but Ambition Pride Insolencie Crueltie Dissolution with an horrible trāpling vnder oppressing of them which are their subiects We must also diligently note that which is added that albeit the worlde will not accept this most iust and most milde gouernement of his that notwithstanding this so iust a king gouerneth alwaies most happily that the more men oppose and set themselues against him the more hee maketh his power to appeare whether it be in that so iust and assured defence which hee causeth those who are his to feele or whether he strike his enemies within vnto death by a most diuine power namely when hee casteth them into a reprobate sense to make them-selues the instruments of their own ruine destruction Now albeit these things come to passe euery day inasmuch as this good king doth alwaies defend all his elect to the end that none of them perish inasmuch as he doth vengeance vpon their enemies according as it pleaseth him to shewe the markes thereof notwithstanding this appeared most expreslie in the first beginning of this marriage as it seemeth to be here in some sort touched when he shewed such vengeaunce on that vngrateful synagogue of the Iewes obstinatly perseuering in her incredulity in which she continueth vnto this date reseruing notwithstanding the remnaunt of his elect according vnto his expresse mercy which he promised vnto the race of Abraham howe rebellious so euer it doth shew it selfe Now after this king hath obtained such a victorie hee is here seated on his seat of Iustice and Righteousnesse which is called eternal and euerlasting ver 6. to giue vs to vnderstand that it is not of this woorld and that not onely because that Iustice establisheth the seat of the king in this world as it is written Prou. 27.28 but especially because here the question is of a king who is together both true God eternal and true Son of Dauid according vnto the fleshe vnto whom also in asmuch as he is man is giuen all power both in heauen and in earth beeing exalted aboue euerie name as this place is alleaged Heb. 1.8 in so much that the Church hath no more manie kinges then one woman can haue manie husbandes neither is he whom she hath for her husband so God that he is not also man seeing otherwise the marriage would not agree betweene him the Church which is gathered from among men as neither is hee man in such sort that hee is not God too because that otherwise the Church should not haue an head and husband mighty enough to defend her Afterwarde is declared the most righteous gouernment of this goodlie kingdome to wit of the Church ver 7. for there is no kingdome but the Church which is gouerned by the true rule of a most iust and moderate discretion bee it in publicke charges or in priuate duties and particular charges because it is in it properlie that the spirite of God doth raign which ordereth directeth indeed the senses gouerneth the affections of the true faithful beleeuing And the reason of this point which is added is of great waight namely because that this king of the Church both in respect of his person as also of his office is annointed aboue his companions that is to saie we must set him by himselfe in another order degree then other kings are For euen in the most excellent kings yea in Dauid himselfe there haue beene many defects and imperfections but in such a king as this is there is nothing but all perfection As for that which is added of the most exquisite robes and vestiments of this king vers 8. this is referred partly vnto that proper voice which the father caused to be heard when he was baptized saying This is my welbeloued Sonne in whom I am well pleased by which voice is giuen vs to vnderstand the ful and perfect reconciliation with the father by that most sweet odor aswel of the integrity and righteousnesse resiant in the parson of Christ our Immanuel as also his obedience vnto death euen the death of the crosse These same vestiments also and robes of his are referred vnto that which the Apostle saith 2. Cor. 2.15 we are the sweet odor of Christ as of him who hath beene made vnto vs Wisdome Righteousnes and Sanctification Redemption 1. Cor. 1.30 which blessings hee powreth downe vpon vs from those pallaces of Iuory which are those heauenly places where hee is seated and from whence hee looketh vpon vs and
couetousnes of the other whereupon hath entred this notorious transformation of the spiritual beutie of the Christian Church into a vanity and pomp not simply carnal and worldly but truely Epicurian how euer it be hidde and couered vnder the cloke of deuotion Heereby appeareth the more then desperat impudencie and shamelesnes of them who by their goodly legends so false sottish as nothing can bee more in lieu of keeping themselues vnto the history and doctrine contained in the second booke of Saint Luke called the Actes of the Apostles expreslie vttered to the pen by the holy Ghost haue not shamed to chaunge and transforme the holy Apostles of the Lord into builders of Churches deuisers of crosses forgers of holy water sprinckles c. And what shall say of that most grosse and enormous an impudent boldnes of forging of Saint Peters patrimonie Of that monster crowned with three crownes caried and adored vpon mens shoulders Of such store of glittering pomps shining in euery place which are so manie spoiles of such Kings and Princes as haue beene bewitched and sacrilegious robberies of such goods as were vowed to the spirituall mainteinance of the Church of the Lord As it was so long agoe foretold yea painted out by the holy Ghost in the Apocalypse so far as to name the place and the name of such a confusion And who hath so expounded it The auncient Greeks and Latins whom the Pope himselfe liketh of and alloweth What shall wee saie of the infinity of these goodly votaries of pouerty these honest wallet brethren these good fathers besotted with the verie stones and sumptuosities of their pallaces wherein they dwell What shal wee saie of these new locustes and west Indie Popiniayes already borne to be bred specially of these lees dregs of the filth and mud of the bottomles pit open profaners of the name of Iesus disnesting the other rauening birdes and cormorantes to lay their egs where they had builded and hauing within the compasse of these fewe yeares gotten to themselues more goods and built more goodly pallaces then the rest haue done in fiue hundred yeares before Which thing calleth to my remembrance that which the Philosophers saie That the Serpentes become Dragons by eating of other little Serpentes As for vs contenting our selues with our smalnesse let vs oppose vnto al this statelie Masquâ—raâ—a with which the world â—eeâ—eth itselfe the lodgings and cabbins of the ancient true Pastors there to seâ—ke after and to finde the true church and not in this glittering and profane riches in which the prince of this world raigneth Mat. 11.8 borrowing the name of the Church preferring on the contrariside with Moses the afflictions of the people of God and the reproch of Iesus Christ before all the treasures of Aegypt Heb 11.25 let vs I saie keepe our selues vnto him who is our king and so crowned with glory on high that yet in his poore members he is crowned with thornes Col. 1.24 and not vnto them who part with others the spoile of Iesus Christ 16 Moreouer although this worde which we haue turned Cabbins or Lodges bee taken sometimes in generall for euerie place of dwelling or abiding notwithstanding this woord of Sheepheards which is added hauing as I sayd a respect vnto the manner of liuing of Abraham Isaac and Iacob as also of Moses and Aaron in the wildernes as it is spoken Psalm 77.20 sheweth that wee must so take it as wee haue saide And herevpon we ought also to bee warned that as the sheepheards abid not stil in one place but had their portatiue tents and cabbines as we see how the ancient Patriarches dwelt with their flocks here and there the Church of God chaunging his place by this meanes together with them so we must also take heed how we tie the name of the church so to any place as to think that it neuer stirreth from any nation people citie or towne But wee must beare in mind the aduertisement of Christ who warneth vs that if a man tell vs heare is Christ or there is Christ wee beleeue him not And where is hee then there where saith he the bodie is yea the carcasse of the dead bodie in which is life there are the eagles Matth. 24.23 28. that is to say there where Iesus Christ no other is preached I mean the true Iesus christ in whose only death wee finde life and of whom the Apostle saide that he thought no other thing worthie of knoâ—ledge but Iesus Christ and him crucified 1. Cor. 2.2 and purely preached There must the eagles gather themselues together that is to say seeking to bee fedde with no other then with him crucified For there and no where els is the Church And where shal this true Iesus Christ be found In the cabbins and lodges of the sheepeheardes which are the writings of the Prophets and Apostles vpon which for this cause and for that they lay this only foundation which is Iesus Christ 1. Cor. 3.11 it is said that this Church is founded Eph. 2.20 Apoc. 2.14 Yea but reply our aduersaries if the question be of the interpretation of a place of the Scripture drawen to a contrary sense to whom shall wee haue recourse to discerne the true sense from the false Certes againe to the cabbins of the sheepeheards and pastors the Church hauing none other true and certaine light then this written woorde whereunto we are sent backe not onely by the expresse commaundement of the Lord as we haue before saide but also by his own example who thus refuted and beat back againe the allegation of Sathan Mat. 4.7 as the weapons of the Apostles also were such and that against them who sate in the See of Ierusalem Act. 4.7 so far were they from aiding defending themselues with any vnwritten tradition or with any authoritie attributed vnto the See of Ierusalem seeing that was transformed into a denne of theeues Mat. 21.13 The like did the Iewes of Beroea found theÌ„selues in good case thereby Act. 17.11 the consent notwithstanding testimony of the true Church being not to bee reiected but greatly to bee esteemed of regarded which againe ought to be discerned from the false by the consent of their testimony with the Scriptures And this is it which all the ancient fathers lights of the olde Church haue declared protested must necessarily be doone in the reading of their writings 17 This then hath beene a very strange sleight and treachery of Satan to tie the spirite of trueth to the persons of Pastours and sheepheards without the examination of their doctrine by the scriptures nay which more is to subiect the scripture to their opinions and decrees as if the mason should order his plummet rule by the wall not frame the building to the rightnesse of his line and leuel We ought therefore to consider that the principal and chiefe stone Iesus Christ his doctrine haue beene from al times in
shewe vs what and how ardent the true affection of the faithful soule is towards God began her speech with the testimony of her extreme desire shee hath to bee ioyned most neerely with Iesus Christ her Bridegroome to wit to be vnited altogether vnto him yea to be as it were with him to serue to honor him with al her hart al her might And this is also the true the right and the last end and scope of not only all our actions but also of our whole vnderstanding and will to the end that we may say with the Apostle that Iesus Christ liueth in vs and we in him Gal. 2.20 So then as among all the rest of the affections loue is the most ardent so are the effects thereof most vehement according to the saying of Christ Where the treasure is there is the hart also Luk. 12.34 but al lieth in this poynt that a man loue that which he ought to loue and so as he ought to loue And this is it wherein men do ordinarily deceiue them selues louing that which they should hate hating that which they should loue or if happily they loue that which they should loue or hate that which they shoulde hate yet not louing nor hating in such sort and so far as they ought but euer either more or lesse then they ought or for some other end then they ought 7 To correct therefore al these defaults the spouse teacheth vs here first by her own example that it is God alone to speak properly whom wee ought to loue without giuing anie part of our hart to any other thing whatsoeuer Which thing reason it selfe may in general teach vs how corrupt and peruerse so euer it be For there are two things which naturally drawe men to loue to wit beuty and vertue which if a man will not bee deceiued must neuer bee separated witnes the common prouerb That a fayre feature with foule conditions is nothing worth beuty by it selfe being nothing else but a vaine bayte and allurement which draweth to an euil end Now wee must of necessity confesse that God alone is properly beutifull and good yea beuty and vertue or goodnes it selfe in infinite perfection seeing whatsoeuer is good and beutifull among the creatures is but a small glimmering beame of that which is wholy entire and essential in the Creator 8 But because that God is incomprehensible not onely to our outward senses so that we caÌ„ neither see nor hear nor tast nor smell nor touch him but also to our vnderstanding it seemeth that it may be thence concluded that therefore we cannot any way neither know nor loue him seing we must know him before we loue him nor by consequent serue him aright whence it would follow that our faith and hope are thinges vaine and friuolous which would bee the ouerthrowing of all religion You see then why this matter is to be vnderstood yet more clearely The Scripture therefore teacheth vs that the Creator hauing created al things for his gloâ—y Prouerb 16.4 that is to say to be thereby glorified which could not be if he made not himselfe to bee in some sort knowen by them hath not made notwithstanding al creatures capable of this knowledge but only Angels and men As for the Angels we wil not speak of them in this place But touching men Moses sheweth vs by this word of image and likenes of God according to the which he saith that God created man that the Lord creating the soule of the first man engraued togither in his vnderstanding a marueilous light and knowledge naturally infused to know his Creator and that in a very high degree of knowledge and likewise a most excellent vprightnes and integrity in will to haue no affection whatsoeuer which were not correspondent to the nature and will of God perfectly iust and perfectly good The which thing is expounded by the Apostle by the words of truth in vnderstanding and of righteousnesse in will when hee declareth what was this image and resemblance of god Ephes 4.24 al this that God might be known and glorified by him Beside these two graces the Creator had also engraued in all his creatures innumerable testimonies both of his infinit wisedome and liberality and of al other his perfections in yealding the gouernment of them next vnder himself vnto man as hauing made them for his vse as is declared among other places in the eight Psalme to the ende that this knowledge of God and vprightnes of affection might by the obiect of the creatures bee maintained and confirmed in man hauing alwaies before his eies so many mirrours or looking-glasses to behold the perfections in God as were creatures in the world and so many testimonies of the goodness of God towardes him as were creatures made for the vse of man and subiected to his gouernment And of this it followeth that man is not only bound to giue God thanks for that which he hath receiued from him in himselfe but also for all the giftes which God hath bestowed vpon all other creatures for man which are as it were preachers of the glory of God vnto men Psal 19. and if they had vnderstanding and mouthes woulde cry with a loud voice both aboue and below saying Yee men for whom we are made thank God for vs glorifie him in vs Whereas since the fal of man by the sinne of whom they haue beene brought to this miserable estate whereunto they haue been subiect Gen. 3.17 they cry and demaund vengeaunce of god Rom. 8.22 The creatures therefore being faire good euerie one in his degree as Moses also distinctly specifieth the same in the history of the creation and as I haue said beautie and goodnes beeing the obiects of dilection it followeth that man naturally before his fall which was also requisite for the right gouernment of al those thinges which were committed vnto him seeing none taketh pleasure to maintaine and gouerne that which he hateth bare an affection vnto al the creatures but yet so that in the beuty and goodnesse of them he did contemplate the author and giuer and therefore by consequent loued not to speake properly the creatures but the Creator in contemplating and beholding the creatures 9 Now seeing that loue and hatred are so directly contrary and that the one putteth forth the other it must needes bee that man before his fall hated that which was foule and ill seeing hee loued that which was fayre and good But howe can this be true whereas before the fall of man all was faire and good in the worlde as the Lord had made it Gen. 1.31 I answere that truly seeing there was nothing foule or euill in the worlde man before his fall hated nothing but loued his Creator in all things But seeing he was endewed with vnderstanding to knowe wherein he ought to loue his Creator hee had also in himselfe the meane to know that he ought to hate the contrary if he should
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
if our clothes did hinder vs. Euery man foldeth wrappeth him selfe in the cares and thoughts of this woorld insteede of meditating and putting that in vre which retireth and plucketh vs from the world that we perish not with it Euery mā is cold insteede of beeing hote and feruent in zeale of knowledge To be short euerie man fatteth himselfe so grosse that it wilbe impossible hereafter to passe through the strait gate a thing lamentable and whereof I warne you in the name of God while hee yet saith Come vnto me and whiles the dore is yet open or at the least onlie halfe shut If we wil not God wil shew vs to our cost and we are verie blinde if wee perceiue not that he doth alreadie prepare himselfe thereunto that if we thinke not on it he wil think on it and when wee shall crie it shall be aunswered vs as it was them which were inuited to the banquet Matth. 22.8 as the workers of iniquity Mat. 7.23 as the foolish Virgins Mat. 25.12 from the nūber of which the Lord keepe vs. In summe therefore the faithfull as straungers and wayfarers in the woorlde doe protest in this place that they labour to come vnto that Cittie whereof God is the maker and builder Heb. 11.10 not onelie to walke thither but also to runne thither with all their forces they haue receiued of him which draweth them thither 8 But we may not forget these woords After thee For it is not enough to run but wee must first run in the right way and secondlie wee must runne right without straying either to the right or to the left hand and thirdlie we must tend go forwarde vnto the mark vnto which we ought to tend if we will not haue our paines to be frustrate and lost Al these things are giuen vs in Iesus Christ solely and alone For first besides that it is of his spirit that we receiue as well the desire of running as the power to runne Phil. 2.13 He is the waie the truth and the life and for to follow him without straying and to obtaine the price at the end of our race he must alwaies run before and we must runne after him They therefore who to goe to eternall life deuise vnto thēselues new waies that is to say any seruing of God according to their owne pleasure or happilie followe the inuentions and deuises of other men whatsoeuer although these waies be neuer so common and frequented and as olde and ancient as a man can wish how euer they replie that these are not other waies but onely certaine pathes which bring them into the high way as those men dreame which make themselues beleeue that the merits of works agree verie well with grace and the inuocation of holy men departed with the office of mediation of Iesus Christ alone and his corporal and essential presence in the masse with the verity and truth of the bodie of Iesus Christ and with the ascension and second comming of him and other such conclusions necessarilie contradictorie yet notwithstanding not holding the right way after him they shal not find him at their iourneyes end and consequentlie they shall haue no other fruit of their trauaile then that which Esay speaketh of 29.13 and the Apostle Colos 2.18 Yee see then al false worshippes and religions condemned in one word of which the Apostle in that place of the Colos 2.18 handling this very matter setteth down three kindes The first is of those which are grounded vpon certaine vaine speculations hauing an appearāce of some great wisdom As whē at this day men ground the Intercessiō of Saints vpon this that men go not to kings princes but by mediators Item that if holy personages haue had credit with God being in this woorld they haue a great deale more beeing receiued with him into paradise Item that we must satisfie God in this woorlde or in the other Item that because the perfection of euerie estate consisteth in vnity there must bee one generall head in the administration and gouernment of the catholique Church or other like conclusions of theirs who forge and deuise a religion after their own fansie taking their humane discourse a very bad rule and squire to rule and squire out their building by The second kind consisteth in grosse superstitions and such as are manifest vnto all except it bee to them which are altogither blinde and so will bee Such haue beene from all time infinite maners of fancied things doings by which men haue dreamed first that their sinnes were thereby done forth and finally that God himselfe was endebted vnto them for them as are at this daie in the Church of Rome holy water holy waxe paternosters or beades going on pilgrimage certaine signes of the crosse certaine kinds of weeds attires other such bables in which there is neither sense nor reason neither with God nor with men The third sort was in the Apostles time of them which yet held and retained the Iudaical ceremonies willing to mingle them with Iesus Christ In the roume of this haue succeeded at this day the traditions of men and an infinit number of deuotions by which not only the commaundements of God are taken away and abolished and Christians brought into a most miserable seruitude and bondage but the grace also of Iesus Christ himselfe is vtterly made voyde and of none effect and there is nether doctrine nor sacramēt remaining vncorrupted Now al this is nothing els but to runne in vaine after straunge Gods although a man giue them not this name but that al this is disguised vnder these faire woords of seruing of God of the authoritie of the Church of Antiquitie and of good Meaning But in lieu of all this we are sent here vnto Iesus Christ alone and consequently to his holy and only woorde preached and wholly put in writing first by the Prophets according to the measure and dispensation of the times finally by his Apostles without being lawfull euen to the Angels themselues to chaunge any thing therein to ad or diminish the Church being founded and grounded vpon this ground-plat foundation and no other whatsoeuer Ephes 2.20 Apoc. 21.14 the whole Scripture also giuing vs most certaine witnes hereof which without this would not be sufficient for the barring and shutting out of all false doctrines and heresies which thing cannot be saide without great blasphemy Ye see then what are our listes what is our race and course and what the price is which is set for vs at the end thereof Neither doth this point concerne only the doctrine which is common to the whole true church but this aduertisemēt must also guide vs in al our particular thoughts deliberations and practises in which wee must alwaies demaund of God the addresse and direction of his holy spirit that we neuer go beyond him but alwaies walk after him hauing him and his commaundements before our eyes as we are taught at large
them of Kedar For all the shining brightnesse of this spouse commeth vnto her from the true Salomon which is that true king of peace on whome dependeth all her beeing and brightnesse as the moone hath no light but of the sunne This bewtie is also wel set forth and described in the 45. Psal vers 11. vnto which the Kedarits are here opposed I meane the children of darckenesse who appertaine not at all to this King of light nor vnto this Queene amongest which also Dauid complaineth that hee had dwelt and beene held captiue too long Psalme 120. vers 5. 13 Now by these matters which wee haue aboue declared and the times wherein we are the Lord maketh vs to see if we haue any eies and causeth vs feele and perceiue if we be not more then bereaued of sense how not onely expedient but howe altogether necessarie it is that wee bee well instructed in the knowledge of the true markes of the Church being in so manie places as yet wholly defaced and in other places so counterfeited that it is hard for a man not to bee deceaued among them if hee looke not the nearer vnto them examine all by this touchstone which is the worde of the Lorde enregistred by the Prophets and Apostles the summe whereof wee haue in our Christian Creede Aboue all let these temporizers and irresolute and politique fellowes of our time vnto whome properlie this spouse here speaketh looke vnto themseues and insteede of beeing scandalized and offended with the poore estate of this spouse according vnto the worlde prouide for their owne conscience vpon paine of euerlasting death seeing that without the church there is no saluation and hearing the reprehension which Elias maketh against them which knowe not on which side to turne themselues 1. Kings 18.21 let them take pitty on themselues and ioine themselues vnto this spouse to the end all may come togither with hir vnto eternal and euerlasting blisse and felicity through our Lorde Iesus Christ Amen THE SEVENTH SERMON Our helpe be in the name of God c. It is written as followeth in the first Chapter of the Canticle of Canticles the sixth verse 6 Regard me not that I am browne for the sun hath looked vpon me The sonnes of my mother were angry against mee they set mee to keepe the vineyard but I kept not my owne vineyard 1 A briefe rehearsall of the Sermon going before 2 The Church leaueth not to bee a Church for some defects of hers bee it in manners or in doctrine How we ought to beare our selues in such a case The difference betwixt a bodie which hath some fauls defect a bodie vtterlie rotten in the most noble and chiefe parts 3 The crosse ought not to bring the Church out of knowledge but is contrariwise an expresse demonstration thereof 4 The great desolations of the Church haue happened by the principall of them within it 5 Wherefore the spouse speaketh here of a vine 6 In what sense the Church calleth hir persecutours the sonnes of hir mother 7 Whence the anger and despite of bastard brethren proceedeth against their innocent sister euen to put her sometimes out of the house 8 The application of this Doctrine to the estate of the Church frō many ages vnto this which is now WEE haue vnderstood the woordes of the spouse turning her speech vnto the daughters of Ierusalem that is to say vnto them who according to the diuersitie of times which went before Salomon folowed afterwards beeing Israelites by name made small reckoning notwithstanding of knowing either what religion was amidst the conflicts and strifes they had with the nations bordering about them or what this spouse meant or els applied themselues to the greatest and mightiest despising the poore estate and condition of the small number of the children of God as appeared by the writings of the Prophets and as it happened vnto Iesus Christ himselfe Mat. 11. and Mar. 6.3 Whereupon the spouse warned them that for all this shee leaueth not to haue her true beuty to be knowen thereby and followed But now shee addeth a singular exhortation which consisteth in three points the first that it is not the outward hew which men must stand vpon to iudge of her bewty the second that men make her blacker then indeed she is the third that this blackenesse of hers is not naturall and therefore by consequent will not alwaies continue to be such adding withall through whose fault it is that shee is in this case 2 Now touching the first of these points she warneth and aduertiseth them not to stand so much vpon considering of her in this hew how sun-burnt soeuer it be a warning aduertisment of al others most necessarie seeing there is nothing so faire and perfect in nature whereof a man groweth not out of tast and liking if letting passe to consider the bewty and goodnes thereof he settle his minde wholy to take a view of euery defect imperfection which may be found in it whereas rightly to iudge of a thing and to make our profit thereby we must equally consider of it and vprightly ballance euerie thing in it And as this measure is to be held in esteeming al other things so is it especially and aboue all to bee obserued in this matter wherof we here speak They whom they called in ancient time Catharists as also the Donatists and of our time a certain sort of Anabaptists make good proofe hereof who imagining a perfect beuty of a church in this world seuer thēselues from all others as if in their particular assemblies this perfection were to be found wherein they doe greatlie abuse and deceiue themselues First in this that they stand only vpon the defects of the Church thinking that therefore the Church is no Church Secondly in this that they espy a mote in the eie of an other will not see the beame which is in their own eies We are therefore to note that there is a diuersity difference of defectes and imperfections which are found in the Church The first are touching manners which howe wicked and corrupt soeuer they bee either in the pastours and sheepheards or in the sheep ought not to cast vs into such a rage as therefore to thinke that there is no Church in those places where such corruptions are found I say so long as the truth is there taught according to that which the Lord said speaking to the Scribes and Pharisies so long as they sate in the chaire of Moses that is to say so long as they taught the doctrine of Moses doe yee saith he that which they saie but doe not that which they do Mat. 23.2 Although this hinder not but that a man may well withdrawe himselfe from the company of such men following the Apostles admonition 1. Cor. 5.11 as the Prophet protesteth himselfe did Psal 17.4 and warneth vs to do the like Ps 1.1 nay letteth not but that a man may
doth not alwaies come between god vs that the father should not be called vpon in the name of this mediator in whō alone our praiers are acceptable vnto him Now by all this it appeareth that Iesus Christ touching his priesthood hath no more a companiō then in respect of his state roial state prophetical wherof the Apostle hath giuen the resolution in expresse terms saying that there is but one mediator between god man the mā Iesus christ 1. Tim. 2.5 6 Such thē is the verity of god neither is ther any other foūdation of our hope But better yet to vnderstād this matter being so necessary we must mark 2. certain points which seeme to cōtrary it to the end that this being finally cleared made plaine wee maie the better know and vnderstand what these companions are of whom the Church here complaineth and who are the true destroiers of it First of al therefore vnto al this aboue said may bee opposed that which is written touching this verie matter and by the selfe same allegory Psalm 45.7 where it is said that this king is perfumed aboue al his fellow companions named by the selfe same name which Salomon in this place vseth as also in this verie book Chap. 8.13 Touching the first of these two places it is not in the worser part or sense as in this place which we now handle it is but in very good part that mention is made of fellowes and companions of Iesus Christ being verie clearly and plainly declared vnto vs in what sense Iesus Christ hath fellowes and companions Heb. 2.11.14 to witte in this respect that hauing taken vpon him our nature howbeit without sinne hee hath made vs his brethren But notwithstanding saith the Psalmist perfumed aboue his fellowes and not like to like He calleth vs his brethren but he is the elder Rom. 8.29 and so consequently lord of the house Gen. 27.39 he is the onelie natural sonne of God in asmuch as the humanity subsisteth in the person of the onlie sonne coeternal with God and we are sonnes in him by adoption Ioh. 1.12 he is onlie in his degree the heire and vniuersall Lorde of all these thinges Heb. 1.2 and notwithstanding by grace he wil make vs coheirs in this glorie with himselfe without clipping or rebating any thing thereof in himselfe Ioh. 17.22 and Rom. 8.17 Nowe as touching the second place drawen out of this booke Chap. 8.13 it is not there spoken of men as companions of Iesus christ but because all the faithfull are vnited and ioyned together by vnity of faith and of hope Ephes 4.4 and by the bond of charitie Act. 4.32 as shal be spoken in his dew place A man might also alleadge that he called his Disciples frinds and not saith he his seruants But this is in a certain respect namelie as himselfe expoundeth it because he would in familiar sort declare vnto them the whole secrets of the Gospel Ioh 15.15 keeping notwithstanding vnto himselfe the title of lord of the house as pertaining onelie vnto himselfe Ioh. 13.13 and Heb. 3.6 There is greater difficultie touching the soueraigne royalty which we attributed to the sole person of Iesus Christ whereas it is said that hee hath made vs kings Apoc. 5.10 that we are a royall priesthood 1. Pet. 2.9 or a priestly kingdome Exod. 9.6 that a crowne is prepared for vs in heauen 2. Tim. 4.8 which is more then al this wheras it is said I appoint vnto you a kingdome as my father hath appointed disposed it vnto me Lu. 22.29 but god forbid we should vnderstand these things as if this monarchy of Christs were diuided or parted for al this for contrariwise there is no other thing meant by this royal dignity of ours then first the vertue power of the holy ghost in vs to ouercome the diuel the flesh the world our selues secondly the participation of eternal glory And as touching the Apostles of whō it is said that as the father hath agreed with him of a kingdome so hee disposeth it couenanteth it with thē that they shall sit vpon thrones iudge the twelue tribes of Israel this is spoken in respect of this that they haue a measure of spirit frō him particular autority to found the christiā church according to that which is written Apoc. 21.14 But S. Paul expoundeth in what sense this is to be taken and vnderstood 1. Cor. 3.10 namelie in asmuch as the Apostles were as it were the hand of God laying the foundation of the Church which is but one to witte Iesus Christ In respect of which doctrine and not that this authority appertaineth to anie saue vnto Iesus Christ alone the onely sonne of God adored by the Angels themselues Heb. 2.6 it is said of al the true faithful beleeuers that in the latter day they shall iudge the Angels that is the Diuel and his Angels 1. Cor. 6.2 shal sit on his right hand Psal 45.9 and Ephes 2.6 A man might also alleadge touching this power and authority of making Lawes to bind the conscience of the spiritual gouernment that it is said that the Law was giuen and deliuered by the Angels Gal. 3.19 and by Moses Ioh. 1.17 and Act. 7.38 But this difficulty or obiection is easily answered both by that formall text where it is said that Iesus Christ is the onely Law-giuer Iam. 4.12 as also by that which is written of the autority of the Angels that which Moses other faithfull seruaunts of the Lord haue alwaies done and practised It is therefore said touching the Angels that they are not masters but ministring spirits Psal 103.21 Heb. 1.14 And as touching Moses it was at the request of the people that hee was not a Law-giuer but a messenger to referre and report what was giuen him in commaundement without adding to or diminishing of any thing from it Exod. 20.19 and Deut. 4. As himself also sheweth how carefull he was in taking heede of doing anie thing at al vpon his owne head in that himselfe would set downe no Law concerning the punishment of blasphemers and touching those which brake and violated the sabboth but made his recourse for these causes vnto the Lord Leuit. 24.11 and Numb 15.34 although the question was but of a ciuill punishment so far it is that Moses or Aaron would take vpon them to make anie rules for the seruice of God or impose a Law on the consciences of the people contrarie to that commaundement which Moses had of doing and making all thinges according to the model and patterne of that which he had seene in the mountaine Exod. 25.40 And therefore vnder Dauid also and Salomon the whole state of the Temple was set vp and perfected not by the aduise of man but according vnto propheticall reuelations 2. Chron. 22.11 But yet a man might hereupon replie that one of the principallest rights of regalitie and royaltie is to shewe mercie and to
beleeue can neuer come to passe to the end to drawe men vnto themselues when it pleaseth God so to chasten and punish the contempt of his truth Now that the marks of the Church bee not alwaies bright-shining and cleare it is apparant and manifest not onely by the menaces and threats which the Lord hath made in this behalf both by the Prophets in infinite many places as Psal 44. and 79 80. throughout and Psal 89.39 Esay 28.14 else-where as also vnder the new couenant the Lord foretold the same expresly Mat. 24.24 and after him the Apostle Act. 20.29 and 2. Tim. 3.12 and 2. Thess 2.6 and 1. Ioh. 2.18 as it hath also beene confirmed by manie and sundry experiences in al times as before we haue declared This is then the state in which the poore Church is proposed vnto vs to be in the verse going before not knowing in a maner on which side to turne it selfe in such an vtter confusion 2 And therefore our duty is wel and narrowly to consider the aunswere made vnto the spouse by him himselfe who alone to speake properly speaketh in verity truth seeing it is he who is truth it selfe and who neuer forsaketh those who are his in their neede After a preface therefore first made to encourage and to comfort her calling her the fayrest among women hee aunswereth his spouse in this sense It is true indeede that thou art a poore wandring stray and therefore black and sunne-burnt but yet thou leauest not for all that to be fayr and beutifull in mine eye yea adorned with such a beuty as none besides thy selfe can vaunt and boast of This is the verie stile which the Lord himself vseth by his Prophets adding alwaies a consolation and comfort after his threats and iudgementes as is expreslie spoken and in the same sense by the Prophet Esaie saying Come my people enter into thy chambers and shutte the doores after thee and hide thy selfe a little while vntil my anger bee passed ouer Esay 26.20 the Church hauing said before vnto him in the eight verse ô Eternal we wait for thee in the way of thy iudgementes Nowe the foundation of this comfort and consolation consisteth in two pointes both of them grounded vpon the singular mercie of God The first is that the Lord neuer suffereth the ground Articles and points of true religion to be abolished in his Church though they be in diuers sorts both within and without disguised and bastardized and that sometimes this truth remaine but among a few as we see it came to passe in Israel in the time of Elias in Iuda in the time of the captiuity of Babylon in Ierusalem it selfe then when the Lord came in person The other point is that the Lord considereth not his Church simply according vnto his graces and blessings which shine in her which are sometimes most darke and obscure in the eies of men but respecteth her alwaies in the truth of his couenant and in him in whom shee is indeede not onely without spot or wrinckle Coloss 1.22 but which is more clothed with the perfect righteousnesse of the reconciler Phil. 3.9 3 Let vs therefore know that the church leaueth not to be a church though the true doctrine touching certaine articles bee therein debated yea though it bee touching the principall articles by some as the weaknesse of some and the wickednesse of others is great whereof the church of Corinth may be a witnesse in which the article of the resurrection was called by some into controuersie and the church of the Galathians so shaken that in respect of the greatest part of the members thereof it was vtterly reuolted as the Apostle himselfe witnesseth Gal. 1.6 who notwithstanding leaueth not to cal them churches of Iesus Christ which he also reformed restored according vnto that lessō which he taught others Rom. 14.1 And therefore these fantasticall Catharistes and Donatistes of olde and those of our time of the sect of the Anabaptists who seeke after such a church in this world as should haue no fault nor any thing amisse in it are vtterlie to bee reiected 4 But it is far an other thing to dispute and make a question of that which a man knoweth not with a will and desire to learne and know it and stubburnly to oppose a mans selfe against the truth and finally to maintaine and authorise a doctrine directly contrarie vnto the articles of our faith And thus is it at length come to passe in the Romish church at this day which for this cause doth no more deserue the name of a church then the kingdome of the ten tribes reuolting with Ieroboam the sonne of Nabath deserued the name of the people of God albeit there were for a long time some of Gods elect among those reuolters whom the Lorde according vnto his good pleasure did miraculously preserue vntill the daie of the vtter dissipation of them which shall befall this West Babylon in his time And therefore we protest that in the times of our fathers there was a Church that is to say a number of the children of God as it were secret and shut vp as may be proued by writinges from age to age that there were alwaies some who opposed themselues against those superstitions and idolatries which by little and litle gotte the vpper hand in this Babylon called three hundred yeares agoe by one of their owne Poets a Temple of heresie in the which the Lorde for this suffered not that Baptism should be vtterly taken away and abolished but not that this Sea or any affected thereunto being directlie opposed vnto the Church of God was at any time the Church We protest confesse farther that euen in our time in which it hath pleased God to display the banner of his truth there doe stil remaine some of the elect buried as it were in the middest of this Babylon who in respect of the eternal purpose and counsel of God appertain at this present vnto the true church but by little and little as it pleaseth God to drawe them out of this gulf are actually made the members of this true Church of which thing you to whom we speak and our selues who are by Gods mercie come forth thereof are good witnesses This is then the comfort and consolation whereof mention is made in this place and that which we must learne to answere them who so impudently and shameleslie begin our churches from those great personages the faithful seruants of God raysed vp of his great mercy and grace about seuentie yeares agoe not to build a new Church as they falsely cal it but to gather togither the poore seelie sheepe which were strayed among the wolues which the spouse calleth here false companions of Iesus Christ as wee haue aboue expounded the same the Bridegroome therefore passing farther addeth If thou knowest it not as if hee said is it possible my spouse that thou hast vtterly forgotten that which thou askest of
made no account of men pressed and thronged to snatch the kingdome of heauen by violence 10 And now what Edicts and Lawes being establâ—shed to this purpose and some libertie and freedome offered and presented men contemn that which is euerie day at their doore If we should be sent into the suburbs or fields after it that were too farre if some monie must be made for the relieuing of the poore woorke-men this costs too deare in a word the Manna which was at the first so sweete in our mouthes hath nowe no relish the Lorde of his mercy remedy it and giue vs a better mind We desire peace and quietnesse but it is for nothing els but to be at our ease and that is the cause that this benefit flyeth from vs God knoweth also that if wee had it we would abuse it 11 Let vs therefore relie our selues on him who giueth vs our poore brethren peace after so long so rough storms let vs take heed we be not like horses fatted on the litter wil afterwarde abide neither bridle nor saddle but fling out with all foure and specially against their master Deutr. 32.15 If on the contrariside he chastise vs with any scourge it shall please him let vs shew that his power is made perfect by our weakenesse 2. Cor 12.9 and reioice that it is giuen vs to be made conformable vnto our head Rom. 8.29 Phil. 1.29 Acts. 5.41 In a word let those combats which are giuen vs whet and sharpen the power which is giuen vs from aboue The world in the meane while will laugh vs to scorne and will cal vs fooles franticke monarkes but it shall weepe in his time and wee shall laugh in the Lord in that our season when that which is giuen vs alreadie to bee shalbe reuealed 1. Ioh. 3.2 12 Moreouer let vs note that this spouse is compared vnto a goodly horse to couples linked together which is spoken by a most proper and fine similitude For the church represented by this name of spouse in asmuch as according vnto the lords petition request we are al of vs one in him Ioh. 17.11 and all members composing one and the same bodie 1. Cor. 12.12 what thing is it else but a company coupled and yoked as a man would say two by two vnder the yoake saying one to the other aswell by wordes as also by example Come let vs ascend vp vnto the mount of the Lord Esay 2.3 and with Dauid Psal 22.2 I reioiced when they said vnto me we wil go into the house of the Lord Psal 122.1 Briefly the whole Scripture is full of such exhortations that wee should al iointly together tend vnto the same marke yea that not only in going but in running as I tould you on the 4. verse the stronger supporting the weaker which is coupled with him Gal. 6.2 and 1. Thess 5.14 And this is the cause why it was ordained in the law that a maÌ„ should not couple an Horse and an Asse to labour together for feare the one should not draw the other vnder his feet Deutr. 22.10 And thus you see what this holy assembly is whereof we haue here a singuler patterne whereunto the holy ghost had respect in numbering of the Apostles by six couples Mat. 10.2 in sending them forth two and two Mark 6.7 not at auentures but as it is likely according as they were wont to follow their master by order not by any degree the one had aboue the other as after it happened they disputed thereof more then once 13 But in lieu of holding themselues to the decision their master and ours hath made in this behalfe they who cal themselues the Apostles successours as a wicked man may well succeed a good man in what title soeuer haue changed this order into superiorities and prelateships nay which more is are gotten themselues vp into the charriot insteed of drawing coupled in it in which the chiefe conductour of this charriot being sitten vaunteth himselfe saith that though he should driue it full of soules vnto hell yet is it not for any liuing creature to say vnto him Why doest thou so These are the verie wordes of one of these goodly successours of the Apostles in one of his Canons and Decrees And do we marueile then if this charriot haue gon so aside nay if it hath beene turned vpside downe and not kept in the right path-way As little are meant by these coupled horses these wallet breethren going by two two or rather by troupes like locustes caterpillers browsing and deuouring the wretched world 14 As little appertaine these wilde and dissolute liuers to this ioint coupling who leaue not to runne wilde ouer the fallowes vntil they haue their necks broken and who in lieu of subiecting them to this so sweete and so gracious a yoake of the Lorde Matth. 11.29 saie they must cast awaie these bondes Psalm 2.3 not considering that to serue the Lord is trulie to raigne whereas themselues become more then miserable beeing bondslaues of sinne Ioh. 8.34 and drawen vnder the Captiuitie of the enemie of our saluation as pleaseth him 2. Timoth. 2.26 Let vs on the contrary side hearken vnto the Lorde warning vs if wee will bee his true Disciples to beare his Crosse after him Matthew 16.24 hauing alwaies our hammes supple and readie Heb. 12.12 to followe on the course of our vocation vnto the end Almighty God c. THE THIRTEENTH SERMON Our helpe be in the name of God c. It is written as followeth in the first Chapter of the Canticle of Canticles the 10. and 11. verses 10 Thy cheeks are comely with borders of stones and thy necke with chaines 11 We wil make thee borders of gold with buttons of siluer 1 The friendlie caresses and louing intertainement of the bridegroome receiuing his spouse that is to say his Church which was for a time in some sort straied from him 2 We must make a distinction between the fiansailes the spowsailes and ful consummation of this spiritual marriage 3 The borders of iewels and chaines of this spouse serue little for defence patronage of weomens excesse dissolution in apparell defiling thereby the christian church with answere to the contrarie obiections 4 The rule and measure which ought to be obserued in the cost and brauery of apparel 5 Application of this doctrine to the Church of Geneua and others aswell to men as to weomen 6 What the borders of stones other iewels are which are giuen to this spouse by her Bridegroome 7 A complaint both touching the defect as also the abuse of these nuptial ornaments which God hath at this day bestowed vpon his Church 8 In what sense expres meÌ„tion is made of the cheeks of the neck of the spouse 9 The spouse doth yet looke for more precious iewels in the daie of the ful consummation of this marriage 10 Wherefore the Bridegroome speaketh of
Where was he brought vp and nourished In a poore Carpenters house Mar. 6.3 in the cittie of Nazareth built also vpon a rock Luk. 4.29 a cittie of so small reckoning and account that it is demaunded whether any good thing can come from thence Ioh. 1.4 driuen thence whither must hee retire himselfe Vnto the rocke of Capernaum Luk. 4.31 and 10.15 not hauing a place where to rest his heade Luk. 9.58 finally whither was he caried to be crucified Vnto the mount of sculs otherwise called Caluarie And where was hee laid after his death In a caue hewen out of a rocke Luk. 23.53 Thus you see how the Bridegroome himselfe during the time of his life here belowe did nothing els but fly as a man would say from rocke to rocke vntill he were flowne againe into heauen This is also the way which all the Apostles haue walked and the whole Church truely Apostolicke being in this world as wayfarers and wanderers hither and thither 2. Cor. 6.5 and Heb. 11.38 the same being foretold euen vnto the last time Apoc. 12.14 5 Such was the condition of the ancient Church namely of that of Rome vntil the time of Syluester vnder Constantine the Great since which time this doue which kept herselfe before vntil this time in holes and corners finding afterwarde the spring of the meddowe so pleasant and sweete and so falling there asleepe the rauening and vnclean birds are come nestled in her place and disguising themselues at first into Doues and pigeons haue so flattered and enchaunted the Romane Eagle that finally the great puttocke of Rome hath seased on the Eagles crowne and charged himselfe with three decking himselfe with the Eagles feathers and namely with the capitall citty of the Empire so that at this day the rest must doe homage vnto this beast And this is the reason why this Image of the Romane Empire which is the whore sitting vpon the seuen hilles of Rome succeeding this beast whose Image she is called being of the same nature tendeth vnto the same end vsing stil the same trade of ruining the doue-houses and driuing away the poore feareful doues of the Lorde with fire sword yea thrusting the fire into their smal culuer holes as shee hath alwaies doone and yet doth vnto this day But what The Lord hath limited the seasons of the winter as wee see he hath doone by continual experience yea breaketh off suddenly the course of the stormes and tempestes as it is saide Psal 65.8 and as he practised the same sensiblie Matth. 8.26 I speake this especially for vs in this place which a man maie truely call a small nest placed in these cragges and mountains which hath serued and yet serueth for an harbour of poore fugitiue doues which hath beene by a singuler and more then admirable goodnes and mercy of God preserued and that by euident apparant miracles against al the enterprises which satan and his complices could hitherto deuise for which so great a benefit of his God giue vs grace to be thankefull both in word and deede 6 But to goe on let vs note that this Bridegrome saith not that this Doue is retired into the holes of the rocks but of the rocke as of a certaine rocke and no other For it is for them of this woorld to retire themselues heere and there at euerie iut they haue in time of aduersity keeping neither waie nor foot-path as we see how the superstitious haue euery one his saint and euerie one his deuotion apart but the children of God haue but one rock and refuge to which they wholie betake themselues according vnto the stile which Dauid customarily vseth in his Psalmes and therefore faile not at anie time to bee in safety Contrarie the vnfaithful ones and enemies of God find themselues deceiued of their imagined helps when the iudgement of God falleth on them and pursueth them and therefore cry in the daie of wrath vnto the hils and saie Fall vpon vs and hide vs from the face of him which sitteth vpon the throne Apocal. 6.15 So did the fiue kings of Canaā hide themselues in a caue but it was to haue their reward which they deserued Iosua 10.16 the Lord therefore who is on high in the heauens is the refuge hiding place of his this spouse euen here below on earth where she is yet a pilgrime wanderer findeth alwaies some place of retire harbor in the hardest times in the assembly of saints whersoeuer they keep though they be but two or three Mat. 18.20 Luk. 17. 37. how euer men seek to bring her low yet shee alwaies lifteth vp her head on high not of pride as did the Pharisee Luk. 18.14 but of an assuraunce which is giuen her by the meanes of that grace which is shewed her whereby shee taketh courage and defieth all her aduersaries and whatsoeuer incomberaunces are laid before her Rom. 8.30 and Heb 4 16. naie which is more shee taketh occasion by those assaultes which are giuen her to raise her selfe vp vnto God to make her profit by them Rom. 5.3 which the Bridegroomes wordes doe also shew vs when he saith that his Doue keepeth her selfe in the corners not of the descent but of the ascent and staires of the rocke although that in diuerse respectes the side of a mountaine hath his pitchings mounting and descending 7 But let vs heare what the Bridegroome doth farther demaund Shew me heere saith he thy face and let me heare thy voice that is to saie let me heare thee and see thee And what meaneth this The Lorde who seeth all thinges and knoweth the verie thoughtes and that before they are conceiued and who heareth the wordes before they be pronounced Psal 139.4 the onely searcher of the heart Ier. 10. and whose eies are specially vpon this Doue Psal 34.6 is hee absent from her No in no wise but the Lord doth as a good woorkeman who hauing made some goodlie and curious peece of worke although he that made it hath no neede to enquire of what or how it is made taketh a pleasure notwithstanding to viewe and contemplat yea to praise and admire it And therefore it is also said in the historie of the creation of the woorld that the Creatour tooke a viewe of his work finding it to be good blessed it Now is there a more goodlie peece of woorke heere below after him who hath receiued the spirite without measure and who is the head of his spouse then is the Church regenerated and reformed and as it were fashioned anew vpon the patterne it selfe the sonne of God into which shee is incorporated to be altogether spiritual in him not to be a peece of worke without sense or motion but Iesus Christ putting into her heart that which shee ought to beleeue and in her mouth that which she ought to speake Phil. 1.19 Psal 40.4 Esai 57.19 and Psal 51.17 as this high mysterie is most amply declared
the aboue named scriptures and writings of the Prophets and Apostles vnto whom wee are no lesse forbidden to adde then to change and diminish seeing they containe the whole Counsell of God touching our saluation Ioh. 15.15 and Act. 20.27 And to the end no man reply that al was not written which the Apostles taught let vs answere this lie first with that which is said 2. Tim. 2.17 where Saint Paul requireth nothing besides the scripture to make the man of God perfect complete Secondly let these goodly vnwritten doctrines and verities forsooth be compared with the scriptures and the day wil condemne this darckenesse Thirdly alwaies and as often as there are diuerse interpretations found of one and the same place let vs know that this commeth to passe partly because euerie one hath not one and the same measure of vnderstanding and partly because the scripture is so plentifull in all trueth that of one and from one only place a man may drawe diuerse expositions which may be al of them notwithstanding conformable vnto the trueth of edification euerie of which may as occasiō serueth be profitable But whē the interpretations are so repugnant that it must needs be that one or more of them be false then if we conferre other places therewith so expound Scripture by Scripture as Iesus Christ teacheth vs by his own example Mat. 4.6.7 as the ancient Councels haue doone hauing by this only most true and most assured means conuinced al sorts of false allegations of heretickes if withal we refer the whole vnto the correspondencie of the articles of our faith which we call our Creede the summary abridgement of euery fundamentall point of Christian doctrine religion there is no man can bee deceiued no not the simplest Idiots of all except they will needs deceiue themselues I mean if so be they bring with them a docible and teacheable mind and a desire to bee taught in all humility according vnto that which is said of the writtē word of God Ps 119.8 Esa 55.1 And thus you see how folowing the exāple of the true Spouse that is searching Iesus Christ in his owne home we shal find him neuer be deceiued 4 But what is it to find him if a man seaze not on him And what is it to seaze on him if a man hold him not fast to enioie him Verily no more to purpose then if a mā should find good meat and not touch it or put it in his mouth and not swallow it or swallow it and not digest it And alas howe many such guestes are there in the woorlde For to let passe those who vouchsafe not to come vnto this banquet and those also who not only enter not them selues into it but hinder also others from entering in and that by all manner not onlie craftines but violence also letting I say these goe who are without let vs speake of them who enter in who see heare him who is both the banquet and the banquet maker I mean our Lord Iesus Christ yet notwithstanding do neither sit downe nor vouchsafe to eat nay not so much as to open their mouthes to chew the morsels already cut prouided for thē How manie contēners mockers are there How many that swallow the meate downe but are fedde neuer a whit with it therefore grow nothing at al in this inward mā shewing by the course of their whole life that they as yet haue not any sense or feeling of the spirit of him in whō all true Christians do liue as he also liueth in them Ga. 2.20 Behold the ruine of Israel Iuda which we yet see to continu before our eies behold what hath caused the Candlestickes of the Churches of Asia to be remoued according vnto the threatning contained in the Apocalyps and which in the end brought in the deluge of Mahomet of his cōpanion vpon the foure ends quarters of the world We see it with our eies who taketh it to hart Who thinketh on that which the Apostle foretelleth of the fulnesse of vs the Gentils Ro. 11.15 in such sort that it wil happē vnto vs as in the daies of Noe Mat. 24.37 Let vs look vnto our selues my brethren that we be not found asleepe Lu. 12.37 much-lesse cast out of the banquet into outwarde darkenesse Matth. 21.22 finally cast forth of the temple of God as filth and doung 5 But wee must yet better examine all the woordes of this so true and faithfull a spouse I found him saith shee whom my soule loueth yea because he made himselfe to be found and for that the true loue of the Bridegroome serued for a guide to direct this spouse whom himselfe loued first 6 I seazed or laid hold on him And with what arm Verily with that of faith for this is the only vessell to receiue him in this is the onely hande to take hold of him Rom. 9.30 But this faith must be firme stedfast to holde him without letting of him goe otherwise this is not that true faith which is the gift of god properly belonging vnto the elect irreuocable Rom. 12.29 but an opinion which vanisheth away with the first wind that bloweth which maketh vs in some sort to tast the good gift of god not to swallow it down digest it Heb. 6.5 Mat. 13.21 7 And howe is this faith and by it Iesus Christ continued mantained in vs The spouse declareth vs in one word whē she saith that she brought this Bridegrome into the house nay into the secret chamber of her mother which conceiued her Now to vnderstād this matter the better we must note that the Church is diuersly considered somteimes as being ioined vnited together making one mystical body with her head so that sometimes it is called Iesus christ himself altogether whole entire 1. Cor. 12.12 as if without her he should be an head without a body Ephes 1.23 and in this sense she hath no Mother but one heauenly father alone Somtimes she is also considered in her generality without any respect of times or places notwithstanding distinguished from Iesus Christ in which consideration she hath also no Mother but one heauenly Father alone together with a brother Bridegrome sometimes also she is considered with distinction diuersity of time for which respect S. Paul saith he hath begotten the Church of the Galathians calleth himself the father of the Corinthians in regard of his ministery Gal. 4.19 1. Cor. 4.15 In which sense a man may say that the Church of Ierusalē not that of Rome hath brought forth al the churches the word of god which is the incorruptible seed 1. Pet. 1.23 proceeding and comming from her Esa 2.3 According vnto this sense also is it that this spouse which is but one perpetual in her generality is according as the one engendreth the other vnto the Lord distinguished into an ancient church vnder
be called Queene of heauen without parting this kingdome Our Lady without matching a companion with the onely Lord Our life our hope our sweetenes without placing her manifestly in the throne of the godhead But ô most horrible blasphemie that euer was spewed forth can a man request her without degrading of Iesus Christ that in respect of the person of the father shee pray but in respect of Iesus Christ his sonne that she commaund him of her motherly power and authoritie And yet notwithstanding this is not onely saide but song and howled forth in their temples and who so findeth fault with this he is an hereticke I conclude therefore that ther are in this church so many false gods as there be creatures called vpō serued with a religious adoratiō that is to say concerning directly the conscience and the diuine seruice dewe to one onely God the father sonne and holy ghost and as many as there be temples and altars consecrated and dedicated vnto creatures and how then can that Church bee the true and onely vniuersall Church 2 This first commandement which is the ground foundation of al the rest being ouerthrowen what may a man conclude of the rest As for the second containing two principall points namely an expresse forbidding to make any likenes of any creature high middle or low in the cause of religion or to do any reuerēce to thē I will not say of this cōmandemēt as of the other For they haue gone a great deale farther in this then in the first which albeit in effect they haue violated and broken yet haue they left him written as hee was by the hande of God But as for this second seeing that if he remained there painted Images and Statues must fall to ground they haue so intangled it with the first that they haue finally eclipsed it altogether a most intolerable presumption and inexcusably execrable seeing that the Lord who engraued it as it were with his owne hande and without the ministerie of man declareth that not one sole little letter of the law may not be blotted out Math. 5.18 So then already this fault I meane this eclipsing of this commandement by those of whom we speake is without all excuse But how on the other side may the transgression thereof bee excused when in their churches chappels streetes great places in citties and in fields there are found so many nests of statues and all sortes of Images We know well their goodly replies which yet are such as vanish away like smoke at the least word of this commādement The true sense thereof besides that it is most cleare in it self whēce may it be better gathered then by that which hath beene generally obserued in the christian Church for moe then three hundred yeares together Images say they are the bookes of the common people And what can such dumb doctors teach set vp and established against the expresse commaundement of God who hath not onely forbidden to adore and worship them but to make them I meane to haue them vsed in the matter of religion And experience hath finally shewed why the Lord distinguished this commaundement into two principall heades to wit first forbidding to make them and after that to worshippe them And indeede since the first entering of Images into the Church men haue for a long time confessed that there was no honour due vnto them but when Idolatrie was once entered then they said that this honour was not done vnto the statua or Image but vnto him which was represented by the Image A most false excuse For if it were so why shoulde a man vse more deuotion to one Image of the same saint then vnto an other And if this were the meaning of these worshippers of Images as they say it is what other thing is this thē to answer that a man playeth not the Idolater with the Image but with him whom the Image doth represent I speak in respect of the Images of he shee saints as they call thē For who will dare to say but he shalbe conuicted by the whole scriptures that if the virgine Mary or the Apostles by consequent other true Saintes were aliue at this daie on earth that they coulde suffer that mē should kneele vnto thē That they should offer vp candels vnto thē that they should present incense before thē that they should preach of their merits Their whole doctrine and their whole life being clear contrary vnto it I let passe to speak of their setting out of these goodly statues pictures of their our Ladies as they call them clad in their sommer and winter garmentes of their virgins attired like shameles strompets of horses asses dogs and swine which charge their altars among their saintes of their tapers and lampes burning before their blind statues and other such meere and inexcuseable Idolatries all which notwithstanding is couered with the goodlie name of deuotion Alas ô Lord how long 3 As for the third commandement an oth beeing the true fealty and homage which the conscience oweth vnto God his onely Lorde not onely as present and knowing the thinges which are most secret hid but also as iudge and reuenger of al falshood the great only liuing God being as it were set placed in his throne to be made iudge of the truth vnknowne vnto men can it bee denied but there are so many felonies so many idolatries so many degradations of the true and onely diuinity as there be othes made by the creatures high middle low or by other fancies which men do forge deuise For to sweare is not only to take vnto vs a witnes in generall as a man maie doe vnto the verie insensible creatures Deut. 3.1 Esaie 1.2 but it is to take him whome wee sweare by to bee a witnes of our conscience which thing appertaineth vnto god alone 4 As for the fourth commandement euerie christian ought to know that so farre as it was ceremoniall it hath an end not that in lieu of the seauenth daie called the Sabbat we shoulde Iudaize the Sundaie for this were not to impose an end vnto the figures by the reall comming of the truth Coloss 2.16 but onely to chaunge the daie but to the ende that according vnto the ordinance of the Apostle which maie be gathered euidently 1. Cor. 16.2 and Apoc. 1. as the memorie of the creation of the world in six daies was celebrated in the sanctification of the seuenth daie that notwithstāding in the deliuerance of AEgypt the order of the monthes and the beginning of the year were chaunged so by the newe creation of the second world which the Prophets cal a new heauen and a new earth Esai 61.17 and 66.22 appearing by the resurrection of the Lord the true light of this new world ought to be renewed and celebrated the daie which wee call the Sundaie that is to saie the daie of the Lord after a speciall fashion and such a one
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