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
that is stincking infecteth so the soueraigne perfection which is in the humanity of our mediatour mortifieth and putteth awaie from God all the stench of our corruption and of whatsoeuer ariseth thence in such sort that in him who is by good right most acceptable vnto him Mat. 3.17 we be also acceptable vnto him Ephse 1.6 Farder as the odoriferous fume mounteth vp on high albeit it be powred forth and perfumeth all which come neare it so the graces of Iesus Christ which are powred forth vpon vs to perfume vs as they came from aboue so tend they vpward serue not to holde vs heere belowe for which cause also Iesus Christ for either of these reasons is called the man from heauen 1. Cor. 15.48 and wee are taught by him when wee praie and say Our father to ad which art in heauen whither we lift vp our selues as beeing already by God sitting with him in the heauenly places whither this spouse aspireth and contendeth and we with her if wee bee his true children Colos 2.6 Ye see then what wee are to gather vpon these three points I meane touching this signe figured in the Lawe by those corporall and sensible holy perfumes the thing signified by them namely the perfections with which Iesus Christ is endowed in all perfection in as much as he is our elder brother and thirdlie touching the correspondence which is between this signe the thing signified 7 Iesus Christ therefore is the only vessel in which all these most excellent and most perfect odors smels are contained but this were but in vaine in respect of the spouse if they were so enclosed and shut vp there that the vessell only were perfumed with them And this is the cause that the spouse saith not Because of thy excellent perfumes but because of the odor of thy most excellent perfumes not thy name is as it were a perfume but thy name is as it were a perfume powred out We are therefore now to consider of the sweete odour of this perfume and towardes whom it is powred forth And that was as we haue aboue touched first towards God the father of our Lord Iesus Christ who hath taken such a pleasure in the smell thereof that he is for euer appeased towards vs for whom saith the Apostle Eph. 5.2 the welbeloued sonne hath offered vp himselfe a sacrifice of a sweete smelling sauour vnto God Fot albeit in infinite many places this very same thing is attributed by Moses to the sacrifices of the lawe yet notwithstanding this must bee so taken in as much as they were the true figure hereof not that the blood of bulles and of goates had any such force at al in themselues eyther in whole or in part Heb. 10.4 And this is the cause why Saint Iohn calleth him the lambe which taketh away the sins of the world Ioh. 1.36 and Saint Peter saith that he hath borne our sins in his body vpon the tree 1. Pet. 2.24 to the end saith the Apostle Rom. 5.19 that as by the disobedience of one man sinne entred into the world and by sinne death so by the obedience of an other man righteousnes and life were giuen vs this obedience stretching it selfe vnto death euen the death of the crosse Philip. 2.8 8 Secondly this odour was powred and is powred forth from day to day vpon euery member of his church as al things were sprinkled with blood vnder the lawe Heb. 9.18 which is expounded of the blood of Christ by S. Peter 1. Pet. 1.2 And this is the cause why the Angels announcing vnto the sheepheards his birth the reall and actuall powring forth of this perfume whereunto this spouse euen in the time of Salomon aspired saith not only a Sauiour is borne to day but a Sauiour is borne vnto you to day consequently the Angels in that excellent song sung not only Glory to God on high but added and in earth peace goodwill towards men Luk. 2.11.14 This is then that sweet odour which only bringeth vs that vnspeakable peace vnto our consciences which the world cannot giue Ioh. 14.27 Rom. 5.1 Philip. 4.7 that not without cause seeing Iesus Christ is made vnto vs wisdome righteousnes sanctification and redemption 1. Cor. 1.30 taking away by this meanes all that which maketh vs stinking before God and insteede of that vncleannes perfuming vs with al that which may make vs acceptable vnto the father For first of all the whole and entire pure wisdome of him in whom are enclosed all the treasures of wisedome and vnderstanding Coloss 2.3 beeing communicated vnto vs and allowed vs by faith our ignorance and blindenes which infected our whole mind are couered therewith moreouer all our sinnes being blotted cleane out by the satisfaction of him who died the Iust for the vniust 1. Pet. 3.18 and which is more the full and perfect accomplishment of all the commaundements of God being found in him which made himselfe subiect vnto the law Gal. 4.4 to the end to accomplish for vs al righteousnes Mat. 3.15 all this being reckoned and allowed vs and applied vnto vs by the instrument of faith we are not onely deliuered from the stench of our vnrighteousnesse but also clothed with the odoriferous smell of the entire obedience of our elder brother not onely to escape death but which is more to enter into life Besides this this perfect restauration of our nature in his person being also allowed vs and because it cannot bee that he which hath giuen vs him shuld not giue vs also al other things with him Rom. 8.32 it followeth that insteede of many most infected and filthy soylings which the Lord being altogither holie and altogither pure cannot suffer hee findeth vs in the person of his sonne altogither pure and cleane without spot or blame and consequently of a most sweete sauor as it is he in whom alone we are made acceptable Ephes 1.4.6 9 What more Besides this this very same power which is the holy Ghost by whom wee were in the beginning created vnto the image and likenes of God and which hath afterward fully sanctified our nature in Iesus Christ our brother by reason whereof hee is also called our annoyntment 1. Ioh. 2.27 powreth forth the effectes of the same holinesse and vprightnesse into the hearts of the beleeuing abolishing by little and little that olde most stinking nature and making on the contrary side a new altogither another nature to be born 1. Pet. 1.23 to wil to do according vnto our measure those things which are acceptable vnto God Phil. 2.13 besides the speciall and particular giftes which the same spirite distributeth vnto vs drawing them from him which is the fountaine of them Ioh. 16.15 1. Cor. 12.11 as al the scripture witnesseth speaking of our second creatiō or regeneratiō And this is also the cause why the woorkes of Christians beeing perfumed by our Lord Iesus Christ who worketh in our harts by
before god Hence it is the Pelagians are come setting on foot againe the sect of the Pharisies called of Saint Paul not without great cause enemies of the Crosse of Iesus Christ nothing being more contrarie vnto the grace of God then the opinion of beeing able to doe any thing which by the valewe thereof meriteth and deserueth any thing at Gods handes A thing so absurd as nothing more For besides that our conscience argueth and reproueth the holiest and best that is to say the least wickedst workes we doe of negligence ignorance and great defect witnes that great and holy personage Saint Paul who crieth with a lowde and shrill voice saying Alas the good which I would doe I doe not but that euill which I would not doe that doe I what madnesse is it to thinke were wee as holy as the Angels themselues that any thing can part from vs which of his own valewe can merite that God loue vs and doe somewhat for vs Nowe then this opinon of the heretickes called Pelagians denying original corruption in man since the fal of Adam beeing most egerly condemned Satan hath not left for al that or quitted his assault but is onlie turned a toe-side giuing vs to vnderstand that indeede our naturall light is darkened and our wil enclined to falshood and wickednesse and that therefore our soule hath need of grace first to aide our weakenes correct our defect consequently which may make a supply to our good workes that they be not too neerely examined sifted the Lorde contenting himselfe and taking in paiment of recompence and satisfaction that which we present him of our indeuours according as his grace hath preuented and accompanied vs. Behold a goodly faire cloke of cosinage For if this be true what shall become of Iesus Christ he shall giue vs onely the meane to become sauiours of our selues if not in whole yet in part his bloodshed mingled with our woorkes shal make them auailable vnto saluation being himselfe alone no more sufficient then our workes by theÌ„selues without him And which woorse is this point being once woon and gained by satan then began he to shewe his hornes openly For thereupon men began to forge meritorious works at their pleasure then they began to yeeld so much to the merits of them whom they pleased to thrust and crowd into paradise and afterward into their Letany that yet to this day the shoppe is ful fraught with it for any man that hath a peny and wil buy any merites Finally to leaue nothing to Iesus christ but a phantasme shadow of merit satisfaction purgatory was deuised set vp to warrant quit the dead froÌ„ their sins by certain merits deserts of the liuing And what caÌ„ be more stinking infectious theÌ„ this And yet behold the inceÌ„se meritorious odor of very smoke wherewith so many at this day do feed please theÌ„selues HereuÌ„to let vs oppose this pure natiue sincere truth Not vnto vs ô Lord not vnto vs but vnto thy name be the honour and glory Psal 115.1 Enter not into an account with thy seruants for before thee no man liuing shal be found righteous Psal 143.2 If Abraham were iustified by his works he hath whereof to boast but not before God Rom. 4.2 What haue we then to boast of Let the onelie crosse therefore of Iesus Christ be the whole and entire satisfaction for our sinnes his onely sufferances our merites his only death and victory our life 13. In the mean time our spike-nard I mean the vertue of the spirit of God working in vs freely as it is freely giuen continued vnto vs shal giue his sweete and fragrant smell indeed For they and no others are the children of God which are regenerat and borne a new by the spirit of God Rom. 8.14 we are freed from sinne by the sonne as well as iustified Ioh. 8.36 But there is a great difference betweene these two questions How and by whom we are made the children of God and whereby a man knoweth whether we are the children of God or no. The first of these two questions enquireth after the cause the second speaketh of the effectes The onely meere grace and fauour of God therefore hath elected vs called vs to saluation and is the cause of our saluation from the beginning vnto the ending For that faith created in vs by grace apprehendeth and taketh holde of Iesus Christ and of life in him it is because it hath pleased God so to ordaine and appoint the causes by the which he executeth his eternal counsel touching our election and saluation But hereby a man knoweth the faithfull and by consequent the elect to bee glorified that beeing by the free grace of God chaunged into newnes of life they depart from iniquity to follow after righteousnes according as it pleaseth God to woork in them sooner or latter and in diuerse measure The faithful therefore are those who are known by their good workes and God crowneth them both in this world and in the other But how Of his meere gratuity and sole mercy and not that there is in them any value which meriteth or that they are accepted for satisfaction seeing the onely oblation of Iesus Christ once made is more then sufficient in this behalfe or for that they are correspondent and aunswering vnto the righteousnesse required by the Law and which onelie meriteth and deserueth according vnto the tenour of the couenant life euerlasting agreeable to this resolution Doe all these thinges and thou shalt liue and cursed is he which accomplâ—sheth not al these things In summe therefore it is in Iesus Christ alone who hath perfectly accomplished and fulfilled al righteousnesse that the promises of the Law are auaileable vnto vs. Farther albeit we bee neither stones nor blockes in wel doing notwithstanding seeing that to will wel or to doe wel are not any way of our owne nature but created in vs by grace onelie the good workes we doe are rather his then ours and therefore to speake properlie indeed he crowneth his works in vs his vnprofitable seruants rather then ours as if they proceeded from vs. In a woord that he accepteth of and crowneth the best woorkes of the holyest as rightlie good and smelleth vnto the odor of our spike-nard as sauoring him and smelling wel proceedeth not of any sufficient quality of them which they haue in themselues but of this that of his meere mercie hee considereth them not rigorously such as they are in themselues but regardeth and esteemeth them in him in whom it hath pleased him to elect vs in whom it pleaseth him so to looke on vs as to like both of vs and whatsoeuer is presented him by vs. For examining in rigor of the Law the greatest godlinesse and charitie which can bee found in anie of his Saintes it shall bee found that in all of this there is so much soile and filth intermingled with that
than kissed vs by ioining himselfe in such wise and so near vnto vs that the man whom he hath taken vnto himselfe is not only the image of God his Creator as was the first Adam but is true God true man in one onlie person and that in such sort that this ioining and vniting himselfe with our nature neither is nor shall bee euer seuered or broken by this means his mouth hath euer doth yet remain as it were glued vpon ours by this holy kisse of his 5 But yet this is not inough to vnderstand this holie kisse which the spouse doth so wish for and desire For albeit the son of God which is this Bridegroome hath taken vpon himselfe this nature common to al mankinde yet hath he not kissed al men No but his church only his only spouse And therfore as euery mā is not one flesh with euery woman nor euery woman with euery man but besides the humane nature which is in general commō to them both there must be also a speciall coniunction between them of bodies to haue one mā made one flesh with one woman so to haue Iesus Christ become the Bridegrome of his Church and so to make her flesh of his flesh and bone of his bones as it is spoken Eph. 5.30 there must be between him and his Church a matrimonial coniunction whereof the spouse speaketh in this place 6 Now touching this spirituall contract the Scripture againe teacheth vs two degrees thereof The first in this present life which is made by the promise of the Bridegroome and receaued by faith of the spouse the instrument whereof is the Gospell which is preached vnto vs the seales are Baptisme and principally the Supper of the Lorde The second degree whereunto we aspire and contend is this real entire actual vnion whereunto we shal come in the later day when that which we are already by hope neither vain nor vncertaine shalbe then perfitly effectuated then I say When wee shall see him as he is 1. Ioh. 3.2 when God shalbe al in al 1. Co. 15.28 when we shall know no longer in part 1 Cor. 13.12 but shalbe eternally with him 1. Thess 4.17 Furthermore when the spouse speaketh here not simply of one kisse but of the kisses of his mouth she declareth that shee desireth not this comming only of his in flesh into the earth albeit shee knewe that the bridegroome should then come in person but wisheth and desireth kisse vppon kisse knowing that this corporall presence of his here belowe should endure but a small time and that the place of the true consummation of this marriage is not in earth but in heauen in which this king should crowne his spouse making hir partaker of his glory according to that petition and request of his made vnto the father Ioh. 17.24 that whither he went thither we might also come She knew I say that this her beloued should come downe to the earth not to stay here himselfe but to draw vs after him into heauen Ioh. 12.32 being gone himselfe before to prepare a place for this wedding Ioh. 14.12 And therefore not content with one kisse she aspireth and hasteth to this later day staying no whit in the mid-way as the Lord himselfe also teacheth vs to pray euery hour euery moment that his kingdom come calling also this day the day of our deliuerance at the approching drawing neare whereof we are warned to lift vp our heades Luk. 21.28 This is that desire which made the Apostle to cry out miserable man that I am who shal deliuer me from this body of death Rom. 7.24 in another place I desire to be dissolued and to be with Christ Phil. 1.23 confessing that hee had not yet obtained the price but that he stil rūneth after it Phil. 3.13 yea which more is the same Apostle is elsewhere accustomed to set downe three degrees before he come to the highest of his desire put off and delaied to this latter day vnto the which saith he the crown of righteousnes is kept and reserued for me 2. Tim. 4.8 The first degree is when the Bridegrome christ ioyneth himselfe vnto vs in this life by his holy spirit Ioh. 14.23 the second is at our departing out of this world waiting for the later day For albeit at their departing out of this world the spirits of the faithful are gathered vnto God as it were kissed in person by the sonne of God their beloued according to the saying of Iesus to that poore theefe on the crosse Luk. 23.43 and the praier of Saint Stephen Act. 7.59 yet notwithstanding one part of vs to witte the body lying in the dust ignominy of death these ful kisses are respected delayed vntil this later day when we shall meet him he meet vs with this blessed speach Come ye blessed of my father inherit the kingdome prepared for you from the beginning of the world For then shal it be when the bridegroome comming the virgins shal go to meete him Mat. 25.6 Farther though we respected onely this present state here below yet must we obserue that the spouse when she demandeth and craueth not one kisse but many kisses of her beloued shee desireth a cōtinuance encrease of faith hope charity al other graces necessary to saluatiō And for this cause is the life of a christian compared to a race in which we must run stil on forward to the end of the list where the crown is as the Apostle in many places warneth vs as elsewhere he also saith that Iesus Christ must grow in vs and we in him Phil. 3.12 Eph. 4.13 8 To go on although the spouse speake not here of kissing but of being kissed notwithstanding whereas the one cannot be done without the other we must know that it is our duety also to kisse the Bridegroome but wee must kisse in being our selues kissed otherwise our kisses would be foul and vncleane if they either should begin or ende in our selues as are all the worshippings seruices of God which come out of the forge of mens braynes Esay 29.13 yea all those morall and philosophicall vertues which proceede from else-where than from the spirit of regeneratiō Rom. 4.2 Phil. 3.8 seeing which more is euen the kisses of the Bride kissed by hir Bridegrome though they be reciprocal are notwithstanding very vnequal in quality vnto those of hir Bridegrome For the kisses of the spouse are of no valewe in themselues and that it pleaseth the Bridegrome to approue and like of them proceedeth of his onely fauour and grace 9 Now in kissing this bridegrome to doe him that fealty homage which the greatest monarcks of the worlde as it is in the Psal 2.12 owe him we may not be so presumptuous malapert as to hoise our head vp at the first to kisse his mouth but wee must beginne at his feete after the example of that poore sinnefull woman who washed them with her teares
it had indeed notoriously come to passe had not God by his grace holy spirit gouerned Isaak in the end issue of this matter And among other causes we must principally attribute the great afflictions which after befell Iacob menaced by his brother to this slie touch of hers though God drew light out of darknes Wee haue hereof also a notable example in Martha the Sister of Marie who not knowing how to gouern and rule in good sort that good and holy desire she had of receiuing and well entertaining of Christ in her house chose not the better part but that for which shee was reprehended Luk. 10.42 Let vs therefore all of vs little and great be careful not only to demand of God his graces and blessinges but also that principall grace which gouerneth all the rest as we here see that the spouse speaketh not simply of one kisse but of kisses in the plural number and addeth moreouer of his Mouth to teach vs that to come vnto this so much desired coniunction wee must demaund of God grace vpon grace which graces doe truly part from his mouth being not onely produced but also entirely gouerned by his spirit without anie mixture of our leauen As for example conformably to that which I euen now alleadged of Martha you the woorshipful the magistrates are much busied encombred in the dispatch of ciuil causes and administring of Iustice vnto euery man which is an holy vocation and calling with which the Lord hath honoured you wherein I beseech him to graunt you his grace to beare your selues wel vprightly and diligently But if you so imploy your selues herein that the desire you haue to doe iustice in ciuill causes cause these roomes to be voide which ought to be filled with your persons to heare the woord of God which should rule and direct you in your charge this is called vnder the colour of doing well to forget the chiefe principal busines Again behold a preacher which wil be diligent and painful at his study to prouide wherewith to feede his sheepe This is a most holy necessary desire but if he giue himselfe in such sort to his booke that while he is at his study Satan catcheth one of his sheep this is not to do the duty of a pastor or sheepheard who shuld not only attend vnto reading according to the admonition of Saint Paul 2. Tim. 1.13 but also to watching ouer his flock both in general in particular according to the exāple of our Apostle Act. 20.26 Behold likewise an housholder houswife who is careful to trauel according to the cōmandement of god for the maintenāce of hir family look on an honest merchāt which endeuoreth to folow his calling in a good cōscience for the profit of the cōmon weal which is a thing very rare seldom in this world these are holy honest desires but if to attēd on these things a man be then at his shoppe when hee should be at a sermon to doe better this is nothing else but to do euil when we think to do our duty And therfore I say again that we must be watchfull stand vpon our gard to desire aboue al things the kisses of the mouth of the Lord that with a pure holy ordered affection after the example of this spouse vnto whō the lord of his grace conforme vs which thing we wil demaund of him saying Almighty God c. THE THIRD SERMON Our helpe be in the name of God c. 2 For thy dilections are better then wine 1 That the whole contentment of the spouse or Bride proceedeth from this that the Bridegroome hath loued her first 2 The woork of creation is the first testimony of Gods loue dilection towards man 3 The worke of redēption is a more admirable testimony of this dilection but is particularly belonging vnto the spouse 4 The testimony of this loue is declared vnto vs in the holie Scriptures 5 In what sense these dilections are preferred before wine and why the spouse vseth this word in the plural number 6 The mutual and enterchaungeable dilection or loue which is dewe vnto the Bridegroome is the sum of the Law And the principall abuses which are committed in dilection or loue and in hatred 7 That God alone ought properlie to be loued 8 That knowledge must go before loue and how man before his fal knew and loued God 9 Whether Adam and Eue had the knowledge of euil thereby to haue hated it before their fal 10 Men before they be regenerate cannot nor wil not learne to loue or hate aright 11 The onlie spirit of God which created vs teacheth the spouse this lesson but yet not without resistance 12 The marueilous combate of the Bridegroome for his Bride 13 The warre of the spirite against the flesh is not by and by ended 14 How wee ought to loue one another and the other creatures 15 The hatred of vs against the diuell ought to be irreconciliable 16 How we ought to hate the wicked 17 Abuse in hating the creaturs which are made for our vse 18 A conclusion of the treatise of orderlie dilection and hatred WEE haue hearde howe the spouse forgetting all other thinges whatsoeuer without exception protested that shee desired no other thing than the kisses of the mouth of her Bridegroome Nowe to the ende that euery one of vs may knowe that shee speaketh not as a fond passionate bodie but as one which is indeed sage and sober and which knoweth to make good difference between that which she ought to desire and that she ought to shun she addeth a peremptory reason of her so ardent desire to wit the dilections of her Bridegroome Which thing because it may be taken in two sortes either of the loue of the Bridegroome towardes the Bride or of the Bride towards the Bridegrome we must first of al vnderstand that this heere is meant of the dilection wherewith the Bridegroome doth loue the Bride For otherwise the Bride should brag and boast of her selfe which the Saints of God are neuer wont to doe This therefore is the sense and meaning of this place that it is not but vpon great ground and reason that the spouse forgetting all other thinges yea euen her owne selfe desireth nothing else than to be loued of Iesus Christ her Bridegrome to enioy her wel-beloued seeing there is nothing to be compared vnto the dilection and loue of God towards vs whence it followeth reciprocally that is back againe that there is nothing which we ought to loue besides him But first wee must begin with him which hath loued vs first because that without this wee could neuer knowe him aright vnto saluation nor loue him 2 But who is able to sound this bottomles depth whereinto we now enter I mean the special dilection of God towards his church Truly our God is infinit incomprenable in al his works euen in the smallest of them
renoumed Godly before the comming of Christ Nay which more is Saint Peter himselfe whom they make the head of their Church must be shut out Mat. 8.14 the other Apostles and the brethren of the Lorde 1. Cor. 9.5 yea Saint Paul himselfe also if a man will beleeue most of the ancient and renoumed expositors vpon the place of the Philip 2.20 To returne to our purpose the spouse teacheth vs here three most necessarie pointes the first that to bee partakers of this coniunction with Iesus Christ we must be virgins that is to say sin must not raigne in vs any more but as our God is holy so wee must giue our selues vnto all holines mortifying our members which are vppon earth beeing followers of Christ and walking as hee hath walked Colos 3.5 Ephes 5.1 and 1. Iohn 2.6 Secondlie by what meanes wee passe from our vncleannesse to this puritie to wit beeing perfumed with the graces of the Bridegroome by whome it is giuen vs to beleeue Philip. 1.29 Ephes 2.8 and to wil and to doe according to his free goodwill Philip. 2.13 And thirdlie what is the principall effect of this perfume powred into our heartes namelie the loue of God opposed to the loue of the worlde and which loue is as it were the light of the lamp of those wise virgins of whom mention is made Matt. 25. as also it is expreslie reiterated by Iesus Christ in that excellent and last sermon which he made vnto his Disciples going to his death and by Saint Iohn almost throughout his first canonical Epistle 12 Wee haue therefore in this third verse an excellent abbridgement of al true Christianity to discern it from the false which leaneth to it self in whole or in part likewise the most certain perpetual mark of true Christians to be of the number of which it sufficeth not that the persume of the gospell bee powred vpon vs but we must bee sprinckled within with the blood of the Bridegroome and with the power of the spirit of sanctification 1. Pet. 1.2 being receiued by a true liuely faith and witnessed truely by good workes to the end that that being accomplished in vs which is written in the 133. Psal namely that this precious perfume with which our true head Iesus Christ was annointed descending down vnto vs so to loue him as hee hath loued vs Ephes 5.25 wee may be in the later day really and fully perfumed and filled with his eternall glory in heauenly places to whom in the vnity of the father and of the holy spirite be all glory for euer Amen THE FIFTH 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 fourth verse 4 Drawe me we will runne after thee when the king shall haue brought mee into his priuy chambers we wil be merry and reioice in thee and wil celebrate thy dilections which are better then wine 1 Howe much this woorde of Drawing importeth how greatlie repugnant the nature of man is to God and his truth 2 Two most pernicious errors against this doctrine 3 Wee had neede to be drawen during the course of our whole life 4 The imperfection of man appeareth both in the vniuersal body of the church in euerie member thereof 5 With what coard the Bridegroome draweth his Bride vnto him 6 We must one drawe the other to run al together 7 An application of this doctrine as wel against those which are idle and negligent as those which drawe backe and turne aside 8 This is not all to runne but wee must runne after the Bridegrome and of what turnings we must take heed in this race 9 What haue bin are shal be the secret chambers wee are admitted into there to be merrie 10 How we must make more reckoning of the dilection of this Bridegroome then of al things els without exception 11 Wherefore speciall mention is made of wine and how detestable a thing drunkennesse is 12 The conclusion of this doctrine HITHERVNTO wee haue vnderstood what hath bin the most ardent desire of the spouse rauished with the consideration of the excellency of hir Bridegrome with whom she wisheth and desireth to bee entierly and happily ioyned and vnited All which may seeme not to accord and agree with that which she now addeth demaunding to be drawen by him whereas they which march forward of themselues with al diligence as this spouse doth which seemeth rather to flie thē to runne need not be drawen no more then a free horse needeth the spurre but they which are slow and heauy and they much more which are altogether restiffe And therefore wee must wey well this worde of Drawing to make our profite the better by it We must therefore first of all confesse that if wee haue in vs any good motion at al that is to say tending in such sort as it ought to the glory of god be the same neuer so small it proceedeth not from our nature either in whole or in part For contrariwise there is in our nature nothing but most desperate most obstinate rebellion vntil the spirite of God doe driue away first the darckenesse of our vnderstanding which cānot nor wil not of it selfe so much as thinke vpō the things of God 2. Cor. 3.5 and that secondly it correct the frowardnesse of our wil which is an enimy of God of whatsoeuer is truly good Rom. 5.10 8.7 And this is the cause why the Apostle Ephes 2.1 saith not simply that we are wounded but that we are naturally dead in our sinnes and offences 2 We must therefore in this place take heede of two most false doctrines whereof the one is of those who being ignorant of the effect of the fall of the first man in his whole posterity euen vnto the litle children which are yet in the womb of their mother haue thought that man being prouided of some naturall vnderstanding and iudgement had no farther need of the law of God then to bee better and perfectlier informed of the will of God his Creator as a childe that hath a good witte neede no more then a good master or as a faire white paper which is fit to receiue all that a man will write in it The other of these false doctrines is of them which compare our nature vnto a lame man that hath no need but of one to staie him vp to go vpright And this is the opinion of those Sophists which confesse indeed that we haue need of the grace of God to preuent vs and accompany vs by reason of that natural infirmitie which is befallen vs by the hereditary corruption which wee drawe from our first father but they will haue the grace of God to serue vs but for a payre of crutches hereby afterward to establish their owne merits The first therefore vtterly take away the supernaturall grace of God which is the first ground and foundation of
in that excellent Psal 119. and Psal 1.2 And herein committed Saint Peter a very great fault by and by after he had made that excellent confession of faith by reason whereof he was called Cephas that is a stone or rock when hee would needes bee medling in counsailing his maister for which cause hee was called Satan and had it said vnto him Goe behind me thou vnderstandest not the thinges of God but the things which are of men Afterwarde Iesus Christ addeth If anie man wil come after me let him renounce himselfe take vp his crosse and follow me And therefore to conclude if we wil be Christians we may not go before Iesus Christ but we must follow 9 The spouse addeth The king hauing brought vs into his priuy chambers we wil be cheerful merrie Declaring by these words that she is indeed the true Church cheering her selfe so greatly with that which notwithstanding yet shee sawe not but in part 1. Cor. 13.12 but holding herselfe so assured of the rest for which she hath so sure pleadges 2. Cor. 1.22 that it seemeth her she is as it were already placed in heauenly places Eph. 2.6 according to the example of the Prophet crying out Psal 84. O eternal God of hostes how are thy tabernacles to be desired as he also wisheth and longeth after them most feruently Ps 42. and reioyceth himselfe herein Psal 133. speaking of the shadowes the bodie and substaunce of which are in Iesus Christ The secret chambers therefore of him who is here called the king and is so indeede according to the ordinaunce of the father which no man can breake or infringe Psal 2.6 are first of all the reuelations of the secrets of God touching our saluation in Iesus Christ by the mouth of his Prophets which wee may call the porch or fore-chamber vnto the pallace of heauen into the which the Saintes and holy men beeing brought before the manifesting of the Lorde in fleshe haue seene and as it were saluted the promises a farre off Hebr. 11.13 looking in into the holie court thorough the vaile for the which vision and sight it is said by the Lord that Abraham reioysed Ioh. 8.56 So doth the spouse also in this place declaring notwithstanding that shee looketh for some better thing namely that which is called The great secret of piety and Godlines that her beloued would make himselfe to bee seene in flesh would be iustified in the spirit seene of Angels preached vnto the Gentiles beleeued on in the worlde and receiued into glory 1 Tim. 3.16 This was then the time when this spouse was brought in into the Cabinets and secret chambers of her beloued meaning thereby the more neere and plain opening of all the will of his heauenly father Ioh. 15.15 and himselfe being really exhibited In whom are ratified all the promises of saluation 2. Cor. 1.20 For which reason Esay calleth the Gospel the arme of God Esay 53.1 and Saint Paul saith that it is the power of God to saluation to all that beleeue Rom. 1.16 And therefore it is not without cause that Simeon holding our Sauiour in his armes receaued a most singular and vnspeakable contentment Luk. 2.29 and that our Lord said vnto the Apostles that they had a great aduantage aboue the auncient iust men and Prophets Math. 13.17 But yet notwithstanding wee see yet but as it were through a cloude and know not but in part 1 Cor. 13.12 not appearing as yet what we are which is differred vnto his later comming 1. Ioh. 3.2 We are therefore entred into the secret chambers but beholding as it were from behind the dore the glory of the Lord as it were in a glasse 2. Cor. 3.28 looking till hee bring vs into the innermost of these secret chambers which he is gone to prepare for vs Ioh. 14.3 to see him as hee is in his true kingdome and to bee eternally with him 1. Thess 3.17 to see that which eye neuer sawe to heare that which eare neuer hard and to know that which neuer ascended into the hart of man 1. Cor. 29. And thus you see what the cabinets secret chambers are and the true place called the holie of holies not earthly but heauenly vnto which euery faithful soule aspireth as vnto the place of their true euerlasting rest and their vnspeakable ioy euen to the Lord as here it is saide not only because that all this glory proceedeth of his onely grace but also because he is the last end therof the faithful desiring to be saued for no other cause but to glorifie him not staying so much on that which shall betide themselues to sing that goodly song vnto God with ful and perfect ioy Not vnto vs O Lord not vnto vs but vnto thy name giue the glory for thy goodnes and faithfulnes sake Psal 155. 10 It is not then without iust and great cause the which notwithstanding no man vnderstandeth but he which is born of the spirite and which hath his senses fashioned thereunto and purified to discerne rightly betwixt that which is good and that which is il Heb. 5.14 that this blessed company promiseth that she wil forget the wine that is to say al the most alluring delicacies of this life to take her whole pleasure in the meditation of the dilections of this her beloued vsing againe a woorde of the plurall number to signifie more expreslie the plenty and aboundance of that which God hath reserued in store for his as also before she made mention not of one cabinet and secret chamber but of secret chambers according to that which the beloued afterward said that there are many lodginges and chambers of abode for the elect in his fathers house Ioh. 14.2 and we maie not doubt but that by this word of Delicacies wee are to vnderstand not onelie that which is besides the necessitie which is required to the entertainment of this life according to the saying of the Apostle that hauing foode raiment we be therewith content seeing we brought nothing into this world nor shal carrie anie thing out of it 1. Tim. 6.7 but also that wee must goe so farre if we be true Christians that nothing be it of the highest middle or lowest quality no not our owne selues which we should not cast far from vs and to which we should not say I know thee not Deut. 33.9 so farre as it should turne vs neuer so little from that dutie which we owe vnto God And this is that which Iesus Christ signifieth by those formes of speaking of hating of father and mother for the loue of him Luk. 14.26 of cutting off the hand and the foote and putting out the eies Matth. 18.8 and not seeking to saueour life Mat. 16.25 For we may not vnderstand these speeches according to the letter after the manner of certain fantastical men so to become a murderer of a mans selfe nor after the maner of hipocriticall monks as if it were a woorke of perfection
apt conuenient seeing there is no kind of possession more profitable and fruitfull or which requireth more care and diligence to bee husbanded and trimmed And because that as there is but one god so there is but one faith one Church as also at that time there was but one onely land consecrated and halowed vnto God one onely people comprised in the couenant one onely place established and consecrated in Ierusalem for the outwarde ordinarie seruice of the Lord therefore the spouse speaketh here but of one vineyard in the singular number to the which the straunge vineyards are contrary opposed in the plural number because false worshippes and religions and false Churches are without number 6 Shee complaineth therefore that the sonnes of her mother suffered her not to bee maintained in the possession of her owne vineyard where shee might haue beene well brought vp and preserued vnder couert in her bewty And if a man demaund the question wherefore shee called not rather them of whom shee complaineth sonnes of her father or her bretheren then sonnes of her mother I answere that this was therefore because she meant by this meanes so to spare her mother and her halfe brethren by a modesty verie sitting and beseeming the person vnder which the true Church is here represented vnto vs that notwithstanding shee would not keepe it silent that her mother had forgotten herselfe I mean this very same Church considered as it were in an other person the mother of her which here complaineth to wit in asmuch as she ordered and ruled herselfe well at the beginning but after that shee had brought forth this we here speake of vnto the Lorde shee was turned aside afterwardes after straunge gods in all manner of outragious dissolution as the Prophets so oft and in so manie places vpbraide her She confesseth therfore that those of whō shee complaineth that is to say the wicked gouernours and false pastours are indeede issued and descended from her mother but not in true and lawfull wedlocke as is at large handled by Ezechiel in his 16. Chapter aboue alleadged and vnder the names of two sisters representing the two kingdomes of Israell and of Iuda Chapter 23. and by the other Prophetes This is then as much as if shee called them in plaine termes bastardes as in the Psalme 144.11 but that as I saide before this manner of speaking is more milde and modest which Dauid also in the person of Christ vseth Psalme 69.8 7 And we must note well these woordes That the sonnes of her mother were angrie against this spouse The cause hereof is elswhere declared to be because he which doth euil hateth the light for that his workes are by it reprooued Ioh. 3.19 and because also the Church is not of the worlde the amitie wherof is enmitie with God Iames 4.4 Behold then how the world vseth it selfe which beeing in the middest of the church of God hateth it without cause who is angry also but after an other fashion For the Church is not angry with the persons but with the sinnes of them who seeke their owne destruction whom she also seeketh to drawe thence by all meanes requiting them with good for their euill Besides it is well to bee noted that these bastard brethren vse not onlie mischieuous counsaile against their sister but when it so pleaseth God dispossesse her for a time and enioy the vineyarde themselues vntill the Lord restore againe the heritage to the right owner and possessor Psal 80. and Math. 20. 8 This place therefore containeth a most excellent doctrine and such as is of all other most necessarie for vs in these daies to bee a warning vnto them who in our time think it so strange a point of doctrine which we teach and which is most cleare and euident namely that the desolation of the christian church is proceeded from those wicked vinekeepers who haue laide it so wast that scarcely there remained any appearance of the vineyarde within these seuenty years This seemeth I say so strange a matter vnto them that this is at this day the point whereon many doe especially stand and will not themselues acknowledge or abide that others should confesse the poore church was euer so blacke burnt which recouereth notwithstanding by litle and litle her bewtifull hew and desireth to be repossessed in her vineyard which is not at this day one onely region and countrie or one only city but the whole vniuersall worlde which ought to acknowledge his Lorde and redeemer the sonne of God of all which countrie shee hath been by litle litle dispossessed by those two Sees opposed to that of Iesus Christ the one in the East the other in the West Wee see howe the same happened so oft in the church of the Iewes that it may be said that amongst al those which ruled gouerned it we shall hardly find a douzen which were not rather destroyers then builders as the sacred histories can witnesse that being in the later times accomplished especially against the proper person of the Lorde which was foretolde Psal 118.22 Esay 28.6 Matth. 23.33 the city of Hierusalem being specially called the murdering citie Matth. 23.37 They must therefore now bring vs forth some prophesie or pomise by which the priuilege may appear which they say is granted vnto the city and See of Rome to be not only the mother city of the vniuersall Church as shee was of the auncient Romane empire but also to haue this prerogatiue that shee can neuer erre But so far she is from being such that contrarywise she is pointed out as it were by the finger to be the See of Apostasie both by Saint Paul 2. Thes 2.3 and by Saint Iohn in the Apocalyps and by many auncient fathers both Greeke and Latin although they in their time sawe not that which was alreadie before their eies Neither is this come to passe onely in this See which is the Image of the beast namely of the Romane Empire which it succeeded but also in other Churches of all the foure corners and quarters of the worlde being a thing easie to be shewen that according to that which S. Paul foretold Act. 20.30 there is scant any heresie risen in the church since the time of the Apostles which was not either first forged or afterward set forwarde and coloured by false Bishops Priests or Monckes And yet in our time beholde those which hinder the work of the Lord and will not suffer that the vineyarde which they haue so vnhappily and pittifully handeled and as much as lay in them vtterly destroied and laid wast be restablished in the handes of faithful pastours which notwithstanding the Lorde of the vineyarde will doe in his good time hauing heard the sighes and lamentations of his poore desolate spouse as it hath pleased him alreadie to beginne to do in some places of his great grace and mercy Amen According to this doctrine c. THE EIGHTH SERMON Our helpe be
which is cleane and neate and so much bad among the good such as it is that not onely it is without al value to be able to moue the Lord to crown vs with his glorie but contrariewise being nothing else but a polluting and defiling of his graces deserueth nothing but condemnation if he iudge of it according vnto the merit thereof 14 And this is the cause why the spouse resteth not on her own spike-nard but on her Bridegrome whom she compareth vnto two sweete plantes or young trees for these names are not very welknown vnto vs bearing a gum of most excellent sweete odour namely to the Myrrhe and vnto that which is called Copher bearing a certaine fruite or a flowre in forme of a cluster whereof was great aboundance in the vineplattes of Engaddi a place renowned in sacred historie by reason of his plenty and fertility Let vs therefore note in this place first the manner of speech which sheweth that the spouse and her spike-nard are two distinct thinges But the Bridegroome is himselfe this Myrrhe and this Copher For touching the graces which we haue and concerning the fruites of them which are good works all these are qualities not borne in vs nor with vs but are come on vs of the liberality of him who createth and formeth in vs both to wil and to doe so that to speak properly it is not we that smel sweet but the giftes and graces of God wherewith he hath endued vs cause vs to smel sweet But it is the Bridegroome which hath al of himselfe in as much as he is God and giueth al vnto himselfe in asmuch as he is man In a word it is hee that is all perfection and that hath it in him without meane or measure but to impart and communicate it howe and to whom it pleaseth him as the fragrant flowre keepeth not his sweete smel to it selfe but poureth it forth and causeth it to be sauored and smelt of them which approch and come neare it And this is the cause why it is saide elsewhere not onely that this Bridegroome hath life in him but that he is the life it selfe and the resurrection and that hee hath life in himselfe yea saith he the spirit taketh of mine Ioh. 16.14 as elsewhere hee saith that he hath power to lay downe his soul and to take it to himselfe againe Ioh. 10.18 15 And this is the reason also why he is not compared simplie to one graine but to an handfull or bundell of Myrrhe nor to one graine alone of Copher but to a cluster of Copher because that indeede hee giueth of his spirit by measure but hee hath al in himselfe without measure But alas it is not vpon the woorld that he hath powred this odour For neither doth this smel wel vnto it nether doth it smel wel vnto the Bridegrome Who is then quickned with this odour of life 2. Cor 2.16 It is she who hath this bundel of Myrrhe and cluster of Copher in her bosome namely they who according vnto the example of the blessed virgine Marie lay vp and keepe the wordes of eternall life Ioh. 6.68 in their heart Luk. 2.15 Who heare this woorde of the Lorde and keepe it Luk. 11.28 and meditate therein daie and night Psal 1.2 in whose hearts this word dwelleth plentifully Col. 3.16 and by consequent Iesus Christ together with his father Ioh. 14.23 as also the holy Ghost Gal. 4.6 to the end that our bodies also be his Temple 1. Cor. 6.19 Let vs therefore learne to discerne the painted shew of the world from the true beuty and bounty and let vs pray our good God it maie please him to change vs throughly driuing out of our vnderstanding al filthinesse of falsehoode and ignorance and al infection of our affections in lieu whereof hauing perfumed vs within and without with the odour and sweete smell of his integrity and obedience it will please him to reforme vs also in all purenesse and holinesse to bee vnto him a sweete smelling sauour by his holy grace and singular mercie And because that hitherto wee haue abused these his graces notwithstanding his so great patience wee wil demaund and craue mercy at his hands as followeth Almighty God c. THE FIFTEENTH 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 15.16 and 17. verses 15 My Loue beholde thou art faire beholde thou art faire thy eies are like Pigions eies 16 My welbeeloued beeholde thou art goodlie and pleasant our bedde is of greene leaues 17 The beames of our houses are of Cedars and the galeries of Cypers 1 By the discourse at this banquet betweene the Bridegroome and the spouse we maie vnderstand and gather the vnspeakeable ioie and pleasure which the faithfull soule receiueth hearing that which Iesus Christ testifieth vnto it 2 The exceeding beuty of the church and wherein it consisteth 3 What is meant by the eies of a Pigeon 4 What conueniencie and what inequality there is between the dilection loue of this Bridegroome towardes his spouse that of this spouse towards her Bridegroome 5 This spouse findeth her selfe no otherwise beutifull then by the beames of her Bridegroomes beuty contrarie vnto her who pleaseth her selfe in her selfe 6 This spouse neither seeketh after nor findeth anie repose and rest but in the bed of her Bridegroome 7 What this bedde is which is alwaies greene and what the pillers thereof are which are of perpetual cōtinuance opposed vnto those which are of rotten wood WE haue hitherto as it were accōpanied the Bridegrome the spouse vnto the feast banquet of the fiansailes now their holy discoursing talking together full of vnspeakeable comfort and consolation is here set downe and declared For who is he that can comprehend either the loue which the bridegrome by inward effects testifieth vnto his spouse yea to euery faithful beleeuing soul or the ioy contentment which the spouse thereby receiueth considering aright and esteeming the price and valewe of that shee receiueth the excellency of him who voutchsafeth her so great honor Now seing the consideration of so great a benefit constraineth such as are most ignorant to wish and desire it and such as are most wicked to condemn themselues for despising and contemning of it we must bee so much the more diligent and attentiue in heedful marking of these discourses of theirs that so we may haue our part therein 2 The Bridegroome therefore hauing called this spouse his loue or welbeloued testifieth vnto her twise together that shee is faire that shee is faire Let vs therefore first consider the excellency of him who speaketh in this place It is the euerlasting son of God who is not deceiued to take that for faire which is foule being abused with the forme and fashion of this world 1. Cor. 7 31. and who speaketh fainedly or dissemblingly Mat. 22.16 Therfore we
that in this life which the Apostle Saint Paul 1. Cor. 15.45 maketh to consist of a liuing soul man had receiued neither hurt nor chaunge but had beene maintained and continued therein so long as it had pleased God But man hauing so wretchedlie and carelesly offended God did most iustlie enthrall and make himselfe subiect vnto death Rom. 5.12 and thereupon haue entred all the disorders and confusions by which death hath beene caused aswel within men as without among the which wee are to account among the principal causes the chaunging of the seasons through which there happen these coldes and heates moistures and droughs which are as it were so manie preachers of the sinnes of man and so manie executioners of the iust condemnation of him This notwithstanding it is a marueilous naie an infinite grace fauor that the Lord hath so ruled this vnrulinesse so ordered this disorder signified by Moses where hee saith that God beeing prouoked by the sinne of man cursed the earth Gen. 3.17 that for all this the woorld is maintained and continued by a reciprocal and enterchangeable succession of foure seasons which is reckoned vp for a speciall fauour vnto mankind after the deluge Gen. 8.22 the sharpnes of the winter being bounded with the sweete and gracious spring-time as if death were chased away by life the parching heat deaded by the tēperature of the autumn-time according as the sunne accompanied with light and with heat commeth near or goeth farther from vs a work of God maruailouslie nay infinitly admirable 2 Now if this visible woorlde and which tendeth vnto his ende and terme bee subiect to such varieties of years seasons moneths and daies the other worlde which is spirituall albeit it tend vnto immortality is yet more turning wheeling not on two stars which the Astronomers call Poles but vpon the wheele of Gods prouidence conducting this other woorld by the springs of a motion altogether secret and vnknowen vnto vs except it be so far as it please God to make vs more particularlie to knowe and perceiue them I vnderstand by this other world him whose sinnes are taken awaie by the Lambe Ioh. 1.29 him for whom the father gaue his sonne Ioh. 3.16 and who is opposed vnto him for whom Iesus Christ saith that hee praieth not Ioh. 17.9 and from whom also wee are seuered Ioh. 17.16 In a worde it is the Church that is here spoken of and which hath so long as it continueth here belowe her spring-time and her sommer her autumne her winter not ruled by the course of the starres but as I haue said by a speciall motion of him who hath made the heauens and the earth to beginne and ende where and how far and in what sort it pleaseth God Neither is it therefore to bee said that the Church beeing composed of men passeth not through the colde and heat of this lower and elementarie world and by the effectes which follow thereof as are barrennes famines plagues and other inconueniences nay that sometimes it suffereth not in these things more then others as this argument is handled at large Ps 73. yet notwithstanding this naturall disposition of seasons is not it whereby wee must iudge the seasons of the Church because her spring time is often in the greatest and sharpest winter of others and contrariwise that which is the spring-time to others is vnto her the most rough and tempestuous winter For shee hath her sunne by her selfe the approching whereof with a milde and quickning heate not parching or scorching bringeth her alwaies a most pleasant spring-time for her better sowing budding florishing afterward a tēperat sūmer for the bringing forth of her fruit after that a goodlie autumn to gather it in his ripenesse finally a good winter for the enioying thereof and preparing of another seede Contrariwise when this sunne withdraweth it selfe or distributeth not the influence of his light and heate as the necessities require there are no good times of sowing or of haruest or of vintage but a general barrainnes and mortal famine in a word a perpetual winter that a man cannot see so much as one greene leafe though all the woorlde besides bee in great good health and tranquillitie with plentie and abundance of al dainties and delicacies This sunne is this Bridegroome that sunne of righteousnesse who carrieth health vpon his wings Malac. 4.2 that braunch of light or daie-spring from on high Zach. 3.8 Luke 1.78 lightenning them whom hee found in the shadow of death Esai 9.2 and shining on his Ierusalem Esaie 60.1.2 And because that this is by the order which he hath established that this world of his is gouerned I meane by the sincere preaching of his word and the administration of his sacramentes accompanied with the efficacie of his holie spirite according as the sunne drawing neare or going farther off appeareth vnto the worlde we must necessarilie conclude that according as this holie ministerie hath his force or is depriued of it whether it be for a time eclypsed or whether it cast forth his beams mightily but mē loue darknes stil more then this light in such sort that litle effect thereof appeareth it is vpon this diuersitie and difference wee must iudge of the good and faire weather or of the il and hard time of the Church not according vnto the outward either prosperitie or aduersitie of this worlde belowe Notwithstanding when it so pleaseth God the sunne of the Church and the sunne of this world meet to cherish it in al kind of sortes as sometimes on the contrarie both of them are withdrawen together to bring on it a marueilous rough and as it were a deadlie winter 3 Examples hereof are sowen throughout the sacred histories and appeare yet most clearly in our time but I wil content my selfe with the allegation of a few notable examples vnto the which Salomon himselfe might seem to haue had an especiall regard I say then that if euer the Church enioyed a goodly and faire time of weather it was vnder Iosua and the gouernours of that time the people beeing planted together with the seruice of God most triumphantly in the land of promise as appeareth by that which is written in Iosu 24.35 Afterwarde for al the time of the Iudges vntill Samuel if it had one faire day it had an whole yeare of stormy weather and tempestes And what a witnter was that time in the which the Arke of the couenant was taken captiue Silo ruined briefly all brought into an vtter confusion God draue away afterwarde this storme of fowle weather by his Samuel who also reformed the schooles of the Prophets But this sun-shine was scarcely appeared when horrible darckenesse was brought in by Saul the Priests themselues beeing massacred sorcerers and southsaiers set vp and restored and the people exposed to ignominie among their enimies beeing as a body without an head vntill that Dauid not without grieuous rough stormes being made king by
of this woorlde beeing turned vp a new transformed into a new terrestrial paradise was afterwardes in his time not onelie simplie checked and enameled with flowers but also enriched with the most precious treasures of that which is aboue the heauens powred downe first in al aboundance and perfection vpon the head of this Bridegroome who afterward made an admirable and infinit larges thereof on the daie of Pentecost as the Apostle maketh that goodly reckoning of them 1. Cor. 2. and especially Ephes 4.11 speaking of the vocations trulie ecclesiasticall which are the true beutie and ornament of the Church not accompanied with such temporal blessings as was the Temple kingdom of Salomon but altogether spirituall and incomprehensible and hath the crosse it selfe for her garland and as it were an especial marke that she is not of this world but hated and persecuted of the woorlde as was her head Ioh. 17.14.16 vnto whom we must by this means be made conformaâ—le in death to bee also one daie in life and in glorie Rom. 8.28 and 2. Tim. 2.1 8 The marks therefore of the true Christian Church are neither steeples nor towers nor other sumpteous costly buildings nether crosses nor miters of gold or of siluer nor clothes of gold or precious stones which had their place in the auncient teÌ„ple to serue for the rudiments principles of the world to be the figure of that whereof Iesus Christ is the body Col. 2.8.17 and Heb. 10.1 So that now all this pelfe and trash is the ornament and decking of the whore Apoc. 17.4 but the Churches true ornament and setting forth is in respect of the Lord the order of his holy ministerie seruice set vp established in respect of herselfe the certainty of vnderstanding and assured knowledge she hath of the secret of our saluation Col. 2.2 and the fruites of the spirit recited by the Apostle Gal. 5.22 flowers truly pleasant and liking the Lorde through his grace 9 But alas as we haue great occasion to magnifie our good God and father for that which proceedeth from him so what exceeding cause haue we to humble and condemne our selues before his face For where shall these flowers be found among vs And if there be any as the word of the Lord is neuer without some effect Esa 55.11 shal we yet be able to find so many as may suffice to make a nosegay to present our Bridegroome withall I dare not say it standing here in the chaire of truth shall we find any of these flowers in the marchantes shoppes No for there is nothing smelleth sweete vnto them but gaine What In the courtes and tribunals of iustice dispersed heere and there through Christendome as it is called Alas not to speake of the negligence there committed which displeaseth God so highly and the acception of persons a thing so stinking before him is it possible to find any sweete smelling violet in the desert of extortion of falshood of consciences set to sale of desire of reuenge of making a trade and liuing in setting al the woorld a pleading Goe we to men of occupation and what shall we finde Deceit and coosinage in some idlenes in others yea in such as liue by their daies iourney and especially in the best woorkmen I report me to the places hereaboutes so much vsed and haunted with their playing at keils both within without the cittie I report me to the tauerners accounts who liue by the idlenes of such people to the teares and moningâ— of wiues who carry the marks of their idle and dronken husbands and to their litle children pining and languishing away and ready to die with hunger But peraduenture you shal find some sweet flower among these great ones who liue by their â—ent Nothing lesse But what will will you giue mee is the first entrance vnto your sute I am content you haue it keapes aloofe Wade you farther in it you find nothing but double dealing and vnsatiable couetousnes If you meane to renue your lease speake to my dame for shee rules the house And yet you must say grand-mercy I thank you sir to the butcher that hath cut the purse though the poore sheepe can bleede no longer It may bee the wemen who make so much of garlandes and nosegaies wil furnish vs with some of these flowers Not a whit for they are well agreed in this poynt and Madam is as good as Mounsieur and Mounsieur as Madam maister as mistres and mistres as maister nay heere it is and among these you shall finde all stinking vanities and superfluities from the head to the feete what euer lawes the magistrates make to the contrary what warnings so euer we make them in the name of God what visitation so euer the Lord lay vpon them For what can all this do or profit 10 The Bridegroom addeth that the time of the musike of the birdes is come that the turtle hath been heard But what musike is this And what are these songes Not these vnchast and filthie poemes which men bring vs euen hither so stinking that neuer came greater infection out of the dungeons of the most infamous brothel-houses that euer were not such soundes as are cast into the ayre in a toung vnknowne both to the fingers themselues and to such as heare them sing 1. Cor. 14.15 Not these infamous hymnes or proses full of Idolatry which the Idolaters houle foorth vnto their dumbe Idoles 1. King 18.16 Not these cantels morsels of scriptures warbled quauered and crochetted to giue pleasure vnto the eares not these vaine and sottish songs and ballades which the fildes ring of al haruest and vintage time but those those songs I say which God teacheth vnto the heart putteth in the mouth of those who are his Psal 40.4 Of which sort we haue a great nomber made and vttered by the holie ghost With this harmony therefore the Bridegroome tuneth his song and inuiteth his spouse to keepe therein like time and accord with him 11 And what is this voice of the spouse but his holy worde which hath tong in the world hath in most diuine sort charmed his Church first of all by his prophets afterwardes in his time by himselfe in person then by his Apostles and yet in our daies by his faithfull Pastors and Doctors I am thy God and the God of thy posteritie sang hee to Abraham Gen. 17.7 and in thy seede shall all the nations of the earth be blessed Gen. 26.4 which daie of the Lord he sawe and reioyced therein Ioh. 8.56 Vp arise hath he saide to Ierusalem by Esay be bright for thy light is come and the glory of the euerliuing is risen vpon thee Esay 60.1 we bring you tidings of great ioy which shalbe vnto al people said the Angels vnto the sheepeheardes Luk. 2.10 filling and replenishing the ayre afterwardes with this diuine Canticle and song Glory bee vnto God in the highest heauens peace in
skipping from cliffe to cliffe this appellation I say together with the zeale wherewith this spouse is moued desiring there might be no difficulty which might hinder the arriuall comming of this Bridegroome more neare vnto vs doth represent vnto vs the heauens which shee attendeth and looketh for not so euen and so fairely polished as they seeme vnto vs in faire cleare weather but as they shew sometimes crancked and entercut with mighty heapes of cloudes which a man would take to be so many mountaines and rockes ful of the strangest cragges and downe-falles a man can imagine in somuch as Esay seemeth to giue vs a most plaine and cleare expositiō of this place when he saith O that thou wouldest cleaue the heauens and come downe The spouse therefore wisheth and desireth that as these beastes are not hindered any whit at all by any cragges or downe-falles of the rocks to descend go whither they will the Bridegroome should also in like maner iumpe as it were from cloude to cloude to approch neare vnto her But particularly this exceeding great secret more then incomprehensible vnto any creature whatsoeuer namely that the sonne who thought it no robberie to aequall himselfe with the Father being truly such as God is to wit verie God hath taken on him the forme of a seruant and humbled himselfe to the death euen the death of the Crosse this I say is as it were indeede to cleaue the heauens to descend into the lowest parts of the earth Philip. 2.6 Ephes 4.9 and 5.32 And indeede a declaration thereof was giuen and represented vnto Iohn Baptist at the baptisme of Christ who law the heauens cleft and opened and the spirit of God to descend in the forme of a Doue vpon Iesus Christ And if we had rather seeke after these mountaines and steepe places here belowe we may say that seeing our sinnes are they which put a diuision betweene God and vs the spouse praieth the Bridegroome in this place to drawe the nearer vnto vs not to respect these hindrāces which are as it were high Mountaines between him and vs but to doe as these chamoyse and roebuckes doe which vault and bound ouer the rockes how high soeuer they be 14 Nowe to conclude as the auncient Church hauing the gages pledges of this spiritual marriage whereby they were partakers of all his blessinges praieth the Bridegroome and beseecheth him to approch yet nearer vnto her and in person causing the shadowes and figures of the auncient couenant to vanish awaie and depart so wee who are fallen into this happie time in which this Bridegroome hath manifested himselfe in flesh and most clearely reuealed the light of saluation respecting notwithstanding the full and entire effect and accomplishment of his promises vnto his later comming ought the nearer we drawe vnto it the more feruently and earnestly pray that his kingdome come quicklie that in the meane time he kindle more more in our harts a true and ardent desire of yeelding him all maner of obedience inspiring most especially with his holy spirite both the Magistrates and the ministers couragiously to proceed in that businesse which is committed vnto them to purge the vineyard of the Lorde and to rid it of all them who may in generall or particular wast and destroy it blessing vs al more and more from an high to his honor and glorie Amen THE END OF THE SERMONS VPON THE SECOND CHAPTER THE XXIII SERMON Our help be in the name of God c. It is written as followeth in the third Chapter of the Canticle of Canticles the first verse 1 By night in my bed I sought him whō my soule loueth I sought him but I found him not 1 The spouse by falling asleepe in her chiefest peace tranquillity is the cause of her own desolation 2 The Bridegroome notwithstanding leaueth not to awake her in his time and the great difference which is betweene this awaking and that which proceedeth from the biting of sin 3 The faults committed in the seeking after the Bridegroome which is the cause why hee is not found by such seeking after 4 The greatest blessings of God both temporall and spirituall by ill vsing of them become the instrumentes of mans ruine and destruction 5 Application of this doctrine to such as are asleepe in our time 6 An other kinde of sleepe which turneth often times into an incureable lethargie 7 The resolution wee ought to make touching the pointes which are at this day controuersed in Christendome in the matter of religion 8 An answere vnto them who say that we sel Paradise verie good cheape 9 We must rise out of our bed to finde this Bridegroome 10 The conclusion of this matter with an exhortation for the through practise of this doctrine WEE haue in the Chapter going before vnderstoode and seene the sweete and gracious behauiour of the Bridegrome in caressing and entertaining of his spouse and reposing of her in a most happie rest looking for still notwithstanding and expecting another more near arriuall comming of his namelie then when hee should come as the Sunne rising from on high to giue light vnto the woorld and when the figures and shadowes of the Law should haue an end as it is saide Esai 9.2 and by Zacharie yet more expreslie in that excellent Canticle or Song of his It seemed then that all went the best that might be in the woorld the temple of the Lord beeing perfected and ended with so great magnificencie al that seruice so well established and the state of the kingdome so wisely gouerned and administred by Salomon And indeed we may and ought to saie that the Church was then maruailous goodlie and glittering and al the people in exceeding great quiet and peace The same may likewise bee saide of the estate of the Church in the time of Iosua the people beeing brought as it were into the rest of the Lord as himself speaketh Psal 95.11 But what This endured not long as it was also foretolde by Moses Deut. 32.15 which thing is heere in this place described or rather most diuinely painted forth vnto vs containing doctrine altogether necessary for our time that we be not deceiued to the endamaging of our own saluatiō For the church of god is fallen frō age to age into that miserable estate whereof mention is made Mat. 13.13.25 by beeing by little litle brought into an heauie slumber by her ouer great ease in such sort that while shee is asleepe the enemie hath set vp his seate and prepared it as he would in the verie midst of the house of God as the Apostle foretolde it 2. Thess 2.4.5 and so on And when at this daie the Lorde would awake her the most part haue such bleare eies that they cannot nor wil not open them others are in so deepe a slumber that though they bee waked with neuer so great strokes of the whip yet they lay their head downe againe vpon
the law into a christian church which succeeded it according vnto this maner of speaking the church of our time hath for her Mother the church which we cal Primitiue What is it then which this spouse considered as it were in the time of Dauid meant to say and to teach vs in this place Namely this that after those troubles disorders which happened so many times in the time of the Iudges of Saul shee hath as it were found her bridegroome is most happily retired with him vnto her mothers house that is to say hath now the full knowledge and enioying of her Bridegroome by conforming herselfe vnto the true auncient Church of the Patriarcks ruled ordered afterward by the Lawe and which engendered her vnto the Lord. For it is in the church of God that this Bridegroome doth raigne that we enioy his graces and blessings the greatest part of the worlde remaining vnder the tyranny of him who is called the Prince of darcknes cursednes 8 Let our aduersaries thē gainsaiers reproch vs no longer that we attribute nothing vnto the church For cōtrariwise we auow protest that the Apostolick church is our mother in the which the holy ghost hath in his time begottē vs nursed vs as he yet nourisheth vs. The controuersie then between them and vs lieth not in this point whether there be any saluation without the Church and whether the Church bee our mother in whose chamber we must liue and abide as her true children for hereof wee make no doubt But this is the whole controuersie namelie whether they be the true Church or rather the clean contrary a false strumpet which hath driuen the true mother out of dores into the deserts and bereaued her of her children which shee demaundeth of her againe and which this true spouses Bridegroome maketh her to restore and deliuer euery day 9 But yet there ariseth one naie two difficulties more vpon this matter For first if this Bridegrome be found no where but in his Church and this Church is our mother how can it be that this spouse found him without For how may it bee saide that she brought him in into this house if he were ther already and that she found him there The answere is that it is true indeed that this Bridegroome dwelleth that is to say declareth his vertue and healthful power in this house But it followeth not thereupon that he goeth not foorth as I may say vntil hee find his children euen in the bosom of this back-sliding whore as in our time he hath fetched them and yet fetcheth them euery day out of these sinckes of monasteries to bring them into his house So hee went out of Ierusalem and sent into the East and West to cal vs to make vs to draw near vnto him vs I saie which were poore Gentiles and nothing lesse then his people to bring vs into his admirable light Ephes 12.12 And thus you see how this spouse found her Bridegroome abroad from whom she was as we haue most amply declared before straied aside and wandered 10 The other difficulty ariseth vpon this manner of speach that the spouse caused her Bridgroom to enter into her mothers house seeing on the contrarie side it is the Bridegrome who seeketh after vs and findeth vs and bringeth vs in into his house This is most true and we must doe God this honor to confesse that it is he who according vnto his infinite goodnesse as he hath destinated vs vnto saluation in his sonne before the foundation of the woorlde so doth he in his time preuent vs seeking after vs al when we are straied finding vs when wee are fled from him and bringing vs into his house which is also the dwelling place and habitation of our good and holy Mother But this is after such a manner notwithstanding that wee are not all this while like blockes and tronckes which a man findeth carrieth whither he wil without anie feeling or motion in themselues God then seeketh after vs forming in vs the desire to seeke after him he findeth vs giuing vs the meanes the power to find him we take hold of him and embrace him meeting with him bicause he createth in vs the faith which taketh hold of him he bringeth vs into the house of our mother bestowing on vs the grace of desiring to ioine our selues vnto the company of the true church neuer to stir or depart from it These two things then agree very wel together prouided that we adde this that as God produceth in vs natural effectes by natural causes which he hath created in vs so if the question bee of these graces which are meerely supernaturall seeing fleshe and bloode reueale not these thinges vnto vs Matth. 16.17 naie our naturall wisedome is enmitte vnto God Rom. 8 wee must voutch and confesse that the puritie of vnderstanding and vprightnesse of will are the meere free giftes and graces of him who enlighteneth the eyes of our vnderstanding Ephesi 1.8 and createth in vs both to will and to doe Philip. 2.13 So that if this proposition and sentence bee true when wee speake of the creation of the woorlde that it made not it selfe and that a dead bodie raiseth not himselfe so is it as true the question being of the light of the soule be it in the vnderstanding or vprightnes of wil that we are truely the woorkmanship of God by his meere and only grace Ephes 2.1.5.10 11 There remaineth yet one point more to be handled touching this place namely concerning that which is here saide both of the house as also of the chamber of this mother a thing which ought to bee well and throughly weighed of them who despise the holy publicke assemblie established from al time by the Lorde in his Church and without the which as I maie so saie the Church which is as much to say as an assembly called together out of the woorld is no Church as a flocke hath no apparant forme of a flock if the sheep remaine scattered one from another I speak here of the contemners of congregations and assemblies as we haue among vs Sundaie and Thursday Christians naie some from Communion to Communion others which make no reckoning at al of them wicked wretches and vtterly inexcuseable before God and before men There are others and too too manie some of them making no conscience to betake themselues into the midst of Idolaters following herein Lots fault others who neuer come forth being reprehēded accused for not giuing testimonie of their Christianity insteed of confessing their weaknes and infirmity or their distrust and couetousnes beare themselues in hand they doe wel enough in reading at home in their house praying a part by thēselues But the Apostle exhorteth them in another lāguage forsake not saith he our assembly as the manner of some is Heb. 10.25 And indeed if this pretence might take place must we not
although no consent nor any effect of deed or of word do folow Rom. 5.12.14 and 7.14 is worthy of death yea of euerlasting death Rom. 6.23 As this Priest is he alone who by meanes of the paiment which hee hath made for the malediction and curse which was due vnto vs and hee alone without exception which taketh away the sinnes of the worlde Ioh. 1.29 is the propitiation for our sinnes Rom. 3.23 which he hath borne vpon the tree in his owne person 1. Pet. 2.24 namely for them vnto whom it is giuen to repent 2. Tim. 2.26 and to beleeue Ioh. 6.44.45 not that Repentaunce or Faith it selfe merite saluation any way or haue any place of satisfaction towardes God seeing eternall life is of free gift Rom. 6.23 but because that god hath appointed and giuen true Repentance as a good way to bee prepared to receiue pardon Psal 51.12.19 and Faith to apprehend him and to apply him vnto vs vnto eternal life Ioh. 3.16 In a worde therefore all sinne in his owne nature is mortall and deadly and contrariwise all sinne except it bee the sinne against the holy ghost which is vnpardonable is pardoned the beleeuing by the onely oblation of our eternall Priest once made Hebrew 10.10 and Rom. 5.1 6 Their other distinction is double namely betweene the guilt and the paine satisfactory separating the one from the other and betweene the sinnes going before Baptisme and those which are committed after and al to bring the satisfaction of Iesus Christ vnto this point to make that which proceedeth from vs of some worthinesse merite which they call condignely meritorious an abuse which can in no sort agree with the priesthoode of Iesus Christ the sole and immediate cause of the Remission of our sinnes and so by consequent of our saluation in this respect Psal 32.1 These good Doctors teachers therefore as touching the sinnes which goe before Baptisme grant indeede that they are entirely pardoned both in respect of the guilt and in respect of the paine and that by the meanes of some vertue of the sacred water with the action it selfe of Baptisme reseruing notwithstanding for the young Infantes which die before they come vnto the age of discretion a certaine place which they call Limbus where they are in some smal enioying of the ioyes of paradise as are those infantes which are dead when they are borne or die before they be baptized But as for the sinnes which are committed after Baptisme the guilt and trespasse onely pardoned there remaineth the satisfactorie paine to be paid as they saie and in what mony By Fastings Almes Pater-nosters and Aues Pilgrimages Foundations and other paines and penaunces imposed in Auricular confession And hereunto you must adde Pardons Indulgences and the merites of Saintes But yet is a man freed and quited of all when hee is dead No. But hee must goe and pay the rest in an other worlde in the fire of Purgatorie But they say that hee which is there can merite no longer therefore hee must come out of this fire by the praiers and good woorkes of the liuing and especially by a number of Masses Obits Requiems Holy-water other like deuotions But what shal he come forth Nay that they cannot tel though they tax euerie mortal sinne at a certaine number of daies and of years But put case one for whom wee still praie at all aduentures be come foorth already long since Mary this shal bee set of vpon the tayle of another score to bee allowed other And whereto then shall the satisfaction of Iesus Christ serue Forsooth to make al this auaileable and to send you into the fire of Purgatory for a certaine time whereas otherwise you shoulde haue gon into hel fire for euer And yet when it so pleaseth the marchant royall of Pardons hee doth more then Iesus Christ himselfe For he absolueth à culpa pana that is quitteth both the sin and punishment thereof and commaundeth the Angels to drawe what soules it pleaseth him out of Purgatorie And is there any thing hee can doe more contrarie vnto the effect of that oblation which Iesus Christ himselfe hath made of himselfe vpon the crosse Yea the spirit of lying by the iust iudgement of God hath passed yet farther vpon those which haue loued and doe still loue darcknesse better then light Ioh. 3.19 according vnto the Prophecie of Esay Esai 29.10 and that of the Apostle 2. Thess 2.11 and 2. Tim. 3.13 For he hath so controuled and countermaunded the oblation once made for all by Iesus Christ himselfe that he hath borne men in hand and perswaded them that they must euery daie really and actually reiterate the same and whereas the holy supper of the Lorde was properly and peculiarly ordained and established that we should be made partakers more and more of that mysticall vnion of Iesus Christ together with all his merites vnto eternall saluation 1. Cor. 10.16 and secondly to celebrate in solemne wise the memory of his holy and onely sacrifice once for all made with solemne thankesgiuing they haue conuerted the same into a daily sacrifice actual and real of the verie and true body of Iesus Christ vnto God his father by an High-priest annointed and shauen to this end and purpose and that with a greater efficacy then the first which Iesus Christ that perfect and only Priest sacrificer of himselfe made vpon the crosse seeing that according vnto their owne saying this of his reserueth stil the satisfactorie paine but this which is made by their priests maketh an entire satisfaction yea saie they both for the quick the dead And this is it which they cal their Masse the which is so rooted in the hearts of the abused and abusers that there was neuer a more execrable blasphemy in the woorlde nor more directlie contrarie vnto the priesthood and sacrifice of the Lord nor more stubburnely and cruelly maintained and defended 7 There followeth the second point of our Redemption namely that which is called sanctification because that by it being drawen out of our natural pollution we begin to be cleansed and framed vnto iustice and vprightnesse It is also called Regeneration or Newe-birth Ioh. 3.3 because that by it wee become newe men as touching the qualities of the scule our vnderstanding being enlightned to know and embrace the truth of God Ephe. 1.18 and 4.24 and Coloss 3.10 As therefore man made not himselfe but the only power and bounty of god created the world Psal 100.3 so must wee confesse that this verie grace and power alone maketh vs new creatures in respect of the qualities which are within vs in him who is made vnto vs also Sanctification 1. Cor. 1.30 For the effecting wherof first al the pollution and filthinesse of the nature of man in the first Adam was abolished in the flesh of this High-priest our second Adam conceiued in the womb of the virgine by the holy Ghost to the end that wee beeing