Sermons on Three Chapters of Song of Songs, Sermon 14

Sermons on Three Chapters of Song of Songs · Sermon 14

p. 179THE FOVRTEENTH 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 12.13. and 14. verſes.

12 The King beeing ſate at his round table, my Spikenard giueth his ſmel.

13 My welbeloued is vntounto mee as a bundle of Myrrhe, he is lodged in my boſome.

14 My welbeloued is like a cluſter of Copher in the vineyards of Engaddy.

1 The happy eſtate of the ſpouſe reunited againe vntounto her Bridegroom declared by the ſimilitude of a feaſt or banquet, figured by the Leuiticall ſacrifices both in the tabernacle, and after in the temple of Salomon.

2 The round table declareth that this feaſt is referred vntounto the Bridegroomes comming in perſonne with whom the people of all the round woorld ſhal ſit downe, although the full celebration of this banquet be reſerued vntounto the later daie.

3 In what place of the woorld this banquet is kept.

4 With what meat it is furniſhed, by whom, and howe.

5 The excellencie of the Euangelicall banquet aboue the Leuiticall.

6 Whence the allegorie of the odour of the ſpouſes ſpike-nard is taken.

7 It is not ynough to enter into the banquet or to ſit down, but we muſt cauſe our odour to ſmell thereat.

8 Why there is no mention made here of eating or drinking in this banquet.

9 What the odour or ſmell of this ſpike-nard is.

10 Application of this allegorie to the preſent time.

11 Satans aſſaulting vsus in this poynt on the left hand.

12 His aſſaulting of vsus on the right hād againſt merit-mongers.

13 What this true ſpike-nard is, and his true ſmel.

14 The Mirrhe and the Copher of the Bridegroome maketh the ſpike-nard of the ſpouſe to ſmell ſweete.

15 Whence this bleſſing cōmeth, and to whom it appertaineth.

p. 180WE hauehave vnderſtood before the kind careſſes and louing entertainment of the Bridegroome at the meeting and taking againe of his ſpouſe: who now reioycing in her ſelfe and beeing withall verie deſirous that eueryevery one ſhoulde vnderſtand, what a benefit ſhe hath receiued, declareth how ſhe was inuited vntounto the banquet of her Bridegroome, and how ſhee behaued her ſelfe ſitting by him, enioying his preſence with infinit contentment. This matter truely is moſt excellent being wel vnderſtood and practiſed. For this is moſt certaine, that there is no ioy nor pleaſure in the woorld to bee compared in any ſort with that repoſe and quiet, which eueryevery faithfull ſoule feeleth, & by conſequent, the whole Church, ſauouring & ſmelling the ſweetes of the Lord who comforteth her within: which thing is painted out vntounto vsus in a great part of the Pſalmes, and repreſented eſpecially in that moſt excellent ſong of reioycing of the virgine Mary. And this is it which is vſually declared to vsus in the holy Scripture vnderunder the ſimilitude of a banquet, not onelie becauſe frindſhip and familiarity is teſtified by eating and drinking together, and that men are willingly diſpoſed vntounto mirth at their repaſt and refection: but eſpecially in reſpect of the banquets of the ſacrifices which were made in the preſence of the Lord, as if himſelfe had had a room at the vppermoſt end, to wit at his altar, and there contenting himſelfe with one part burnt on his altar, ſhoulde diſtribute the reſt of the ſacrificed hoſt vntounto the prieſtes, and to the reſt of them which brought the offering, whereof we hauehave a goodly deſcription in the hiſtorie of Samuels mother, 1. Sa. 1.4. al of it repreſenting this heauenly repaſt and true nouriſhment of our ſouls, as Ieſus Chriſt handleth this matter at large, Ioh 6. and the Prophets in many places ſpeaking of ſpirituall bleſſings make mention of wine, of milke, of honie, of liuing water, which Chriſt followed and expounded ſpeaking with the Samaritane woman, Ioh. 4.14. But beſides al this Salomon p. 181hath in this place a ſpecial regard, to the reſtabliſhment or rather beutifieng of the ſeruice of God, when in ſteede of the tabernacle, after ſo many changes and interruptions which hapned after the death of Ioſua, & after vnderunder Saul, & during Dauids wars, that goodly temple ſhould at the length be built, and the whole Eccleſiaſtical miniſtery erected and ſet vp with an admirable magnificencie, according vntounto the ordinaunce of the Lord declared by the Prophets of that time.

2 Neither may we lightly paſſe ouer the word which Salomon vſeth, which we hauehave tranſlated, to bee as it were at a round table, according as the cuſtome of the auncient fathers was. For this kind of bāqueting at a round table ſeemeth more friendly and familiar, then if the king ſhould hauehave his table apart, the vpper end of the round table being knowne rather by the dignitie of ſome one perſon, then by any place, by reaſon of the roundnes: beſides that there is great likelyhoode that Salomon by a Propheticall ſpirit (as all the legall ſeruice and ceremonies had) had reſpect vntounto Ieſus Chriſt, To whom the nations of the four quarters of the woorld were promiſed, as it is foretolde, Pſal. 2.8. Math. 8.11. This is therefore the banquet whereof the ſpouſe heareſpeaketh, glorying that ſhe was brought in thereunto, And placed by her Bridegroomes ſide, Pſal. 45.10. What was then all that coſtly furniture and prouiſion of the temple how rich & ſumpteous ſo euer it were▪ in reſpect of the reall and viſible manifeſtation of this Bridegroome? In regard of the accompliſhment and conſummation of all that which was figured by the Leuiticall Prieſthoode? In compariſon of the full declaration of the goſpell which is called The power of God vntounto ſaluation vntounto all them which beleeue, bee hee Iewe or Grecian ▪ Rom. 1.16. It is then the Chriſtian Church, that is to ſay, the Church conſidered ſince the comming of Chriſt, which can trulie ſay that ſhee hath beene brought in vntounto this goodlie banquet of the bridegroome, as himſelfe declareth it, Matth. 22. and Luke the 14.16. which place may ſerue in ſteed of a commentarie for the clearer opening of this place. But wee muſt ſtill vnderſtand that this banquet is but a preparatiue p. 182vntounto that which wee looke for, and which is prepared for vsus in heauen, of which mention is made Matth. 7.22. and 25.1. At which banquet we are not yet ſate, but by hope, Eph. 2.6.

3 Now then this banquet whereof mention is heer made is kept in earth. And know you where? wherſoeuer, ſaith the Lord, there ſhal be two or three gathered togither in my name, there am I in the midſt of them, Mat. 18.20. Without ſeeking therefore of the place any farder, I ſay that it is here, it is here I ſay in this place that this banquet is kept, heere is this holy table ſet, heere the Bridegroome entertaineth his ſpouſe, in the preſence of all his Angels, as alſo in all other places and aſſemblies of the whole world, where his truth is purely preached, and his name, as it ought to be, called vponupon.

4 And with what meſſes of meat are we here ſerued? I dare tel you boldly, with him himſelfe, who is the true bread of life which deſcended from heauen, and that true fleſhe, and that true blood whēce we muſt draw euerlaſting life, Ioh. 6.50. a meat which is not eatē with bodily teeth, but with the mouth of faith: a meat not ſwallowed downe ſo to be corrupted, but receiued to make vsus incorruptible: a meate prouided once for al, and ſacrificed on the croſſe and not by the handes or miniſterie of men, though we be diſpenſers of the holy myſteries and ſtewards as it were in this banquet: a meate ſerued not in diſhes of gold or ſiluer, but in veſſels ſpiritually appointed to this effect, namely firſt in the preaching of the word of god, which for this cauſe is often called by the name it ſelfe of ſpirituall food, not that it is ſo to ſpeak properly, but becauſe the tru food Ieſus chriſt is therin compriſed and contained: ſecondly in the adminiſtration of the 2. ſacraments, namely of Baptiſme called for the ſame cauſe as aboue the waſhing of new birth, and of the holy Supper, in which by the ſame forme of ſpeech, the name of the bodie of Ieſus Chriſt is ſacramentally giuen vntounto the bread, and the name of blood vntounto the wine.

5 To vnderſtand therefore the better the excellencie of the Euangelicall banquet, aboue the Leuitical, I meane of the p. 183banquet vnderunder the goſpell aboue the banquet vnderunder the lawe (whereunto this place is firſt of all referred) we may ſay that albeit the fathers, as they had one and the ſame faith with vsus, ſo conſequently they did eate of the ſame meate, and drunke of the ſame drink with vsus, to wit of Ieſus Chriſt, without whom there is no life eternall, 1. Cor. 10.3. Yet notwithſtanding conſidering the manner of banqueting, wee may ſay that in the Leuiticall banquet the ſpouſe ſate not ſo neare her bridegroome: but in the Euangelical banquet the Bridegroome looketh nearer on his ſpouſe, and the ſpouſe on her Bridegroome, inſinuating themſelues one in the other ſpiritually, that is to ſay, in a more power-full efficacie, by the moſt mighty working of the holie ſpirit and vntounto a ſpiritual end, Gal. 2.2. The ſpouſe being more nearer bone of his bone & fleſh of his fleſh, a ſecret truly moſt great and wonderful, Epheſ. 5.30. but moſt true, as the effect doth afterward declare it in all them who are fedde therewith.

6 But let vsus note that the ſpouſe addeth, that being placed ſo neare the Bridegroome in this banquet, her ſpike-narde gaue his ſmell. The hearb which we cal ſpike-nard was had in ſingular recommendation in former time among the people of the eaſt in the matter of their perfumes and ointmentes which ſpecially they vſed in their banquets, as is expreſly to be ſeen in the hiſtory of the goſpell, Luk. 7.37. Ioh. 12.3. Where truly and viſibly the church in the perſon of the Apoſtles and of Marie banqueted with her Bridegroome and perfumed or annointed him in ſuch ſort, that it might ſome way ſeeme that Salomon ſpake in this place thereof by way of Propheſie.

7 But this being more ſubtil thē ſure, we muſt vnderſtand this after an other ſort to make our profit thereby. Let vsus therfore learn hence, that it is not ynough to be called to this banquet, but we muſt enter in and ſit down, otherwiſe this inuiting ſerueth not but to our condemnation: as alas at this day more thē euer, we ſee mē ſo bewitched with the cares & vanities of this world, that there are very few which wil think on this bāquet, though they be bidden and inuited eueryevery day. As neither ſhal it be for them, but it ſhal fare with them as it is ſpoken, Mat. p. 18422.7, 8. Again it ſufficeth not to enter in and ſit downe, but our perfume alſo muſt giuegive his ſmel.

8 Yea but will ſome man ſaie, wee ſhould rather eate and drink to be ſatisfied; & heere is no mention of meate or drink. Let vsus therefore note that in this banquet there is no ſpeech of refreſhing and filling the bellie which requireth meate and drinke, but the queſtion is here of ſpirituall life: and therefore mention is of the odor and ſmel of the spike-nard of the ſpouſe, of Mirrhe and cluſters of Copher, namely becauſe there is no ſenſible or materiall thing more fit or proper to ſignifie vntounto vsus a ſpiritual thing, then the ſmel of ſweet thinges, which is receiued into the brain after ſo ſuttle a maner as nothing more. And this expoſition is neither farre ſet or leſſe certaine: for this is the verie ſtile of the Scripture as we will anon declare. But by this reckoning the ſpouſe ſhould ſeeme rather to hauehave giuen the Bridegrome ſomewhat then to hauehave receiued ought of him, obiecting her ſmel of spike-nard. The anſwere is that it is cleane contrarie: for the ſpouſe hauing declared at the beginning that ſhee deſired to be kiſſed and not vaunting of kiſſing of him, and demanding to be drawn of him to come vntounto him, with her companions, and to enioy the odour of his perfumes, ſheweth ſufficientlie that ſhe confeſſeth ſhe bringeth nothing to her Bridegroome which ſmelleth ſweete vntounto him, but that which ſhee hath receiued of him to preſent him withall. And yet it is not to be ſaid, that in the auncient ſacrifices wee ſpake of before, there was neither bread, nor wine, nor fleſh offered, or that men did not really and corporally eate or drinke, as yet at this day wee are really waſhed and ſprinkled with water in Baptiſme, in the ſupper we do truly eate bread and drink wine which are there made ſacramentes, that is dedicated and Conſecrated vntounto an holie and ſacred vſe. But we muſt vnderſtand that in the ancient ſacrifices, that which appeaſed Gods wrath was not the fleſh and the blood of goats and buls which men brent. Heb. 10.4. but hee which was ſacramentallie repreſented by the beaſt which was ſacrificed I meane Ieſus Chriſt, who ſhoulde in his time deliuer vp himſelfe for vsus in oblation and ſacrifice p. 185vntounto God his father, in an odour of a ſweete ſmel, and that which the faithfull ſacrificer receiued vntounto ſaluation was not that which he ate with the teeth of his mouth, wherewith the bodie was nouriſhed, but the remiſſion of his ſinnes by the bloode of him who blotteth them out, Rom. 3.24. and 1. Pet. 1.19. as the lord alſo looked not properlie vntounto the beaſt which was ſacrificed, or vntounto other ſpiritual oblations, but to the right intent & affection of the heart of the ſacrificer, as it is ſaid, Pſal. 50.8. and 14. and 51. and. 19. which is the spike-nard whereof the ſpouſe heere ſpeaketh. Likewiſe in the ſacramentes of the chriſtian Church the corporall and viſible water is not that which waſheth our conſciences: but doth indeede ſignifie and repreſent vntounto our outward ſenſes that which waſheth awaie our ſinnes & which ſanctifieth vsus beeing apprehended and receiued by faith, I meane the ſpiritual and inuiſible ſprinkling of the blood of Ieſus Chriſt, 1. Pet. 1.2. and 3.21. So likewiſe in the Supper of the lord, that which we ſee, touch, eate, and drink, is not that which feedeth and nouriſheth vsus vntounto eternal life, but that verily which is ſacramentallie repreſented vntounto our ſpirit and vntounto our faith by the bread and wine, namelie the bodie which was deliuered for vsus, and the blood which was ſhed for vsus: briefly Ieſus chriſt whole and entire, true God and true man, from whom beeing ſpiritually applied vntounto our ſoule by the vertue of the holie Ghoſt, by means of our faith, we draw remiſſion of our ſinnes, encreaſe of our ſanctification; and finally the iuyce of eternall life, both for our ſoule and alſo for our bodie. And therefore when in the old …eſtament the appeaſing of the wrath of God is attributed vntounto the ſacrifices, as alſo in the writinges of the Apoſtles, theſe woords of waſhing, and of communicating of the bodie and of the bloode of the Lord, and of putting on of Ieſus Chriſt are attributed and giuen vntounto the viſible and corporal ſignes▪ this is not to yeeld vntounto the ſignes that which is incommunicably proper & belonging vntounto the thing ſignified (for we know that water waſheth not the ſoule, & that the ſoule neither eateth nor drinketh) but this is to ſhew the difference between theſe things conſidered in the common vſage p. 186of this life, and the ſelf ſame things conſidered as ſacraments, that is to ſaie, as viſible ſignes of that which the Lord there giueth vsus, and which hee worketh inuiſibly in our ſoule: if the fault be not in our ſelues, that is to ſay, if in ſteede of receiuing by faith we reiect them not by our incredulity.

9 What is then the spike-nard whereof the ſpouſe ſpeaketh in this place, and the ſmel whereof is moſt liking and acceptable vntounto the Bridegroome? It is firſt an humble and contrite hart, Pſal. 51.17. It is faith and an holy aſſuraunce in the grace and merciemercy of God by Ieſus Chriſt alone, without which it is impoſſible to pleaſe God, Heb. 11.6. It is true charity which we vſe towardes our neighbors, Phil. 4.18. It is the ſacrifice of giuing of thanks, Col. 3.16. Gen. 8.21. In a woorde, it is truly the whole life of a chriſtian, in which we ſeeke according vntounto the meaſure of the ſpirite to pleaſe him in all things, Col. 1.10. conſecrating vntounto him both our bodies and mindes in all our actions, Rom. 12.1. and as a ſweete ſmelling ſauour vntounto the Lord, euerie one following his vocation, 2. Cor. 2.15. Loe this is, this is the odour and perfume which we muſt bring vntounto this banquet, which is alſo ſignified by the marriage garment, Mat. 22.11. on paine of beeing caſt, handes and feete bound, into vtward darkneſſe, where there ſhall be weeping and gnaſhing of teeth.

10 Theſe things being well conſidered, what may I ſay or hope for of thē who appeare at this holy banquet at the ſound of the bell, and in the meane time come and depart, alas not with this ſpike-nard, but cōtrariwiſe with al maner of ſtinkingneſſe and infection, who are the cauſe that in ſteede that the world ſhould be drawen to glorifie God, ſeeing the fruits of his spirit in them as they bee deſcribed by the Apoſtle, Gal. 5.22. men become ſtincking before God and man, beeing the cauſe that his holy name which is called vponupon of vsus is blasphemed among the vnbeleeuing, Rom. 2.24. I pray you who woulde not be put out of all patience, that hauing called any one vntounto his table, the perſon ſo inuited ſhould preſent himſelfe before him with ſome vile ſluttiſh filthines in a diſh, or in his hands? And what other thing do they before God, who in ſteede of a contrite & humble heart crying with Dauid, Create in me a new hart, Pſal. p. 18751.10. and with the poore Publicane, Luk. 18.10. God be appeaſed towardes me poore ſinner, bring him an heart full of adulterie, fornication, pride, an heart committing Idolatrie with the goods of this world, empoiſoning the beholders with wanton lookes, and all manner of wicked examples, full of enmitie, debate, wrath, anger, deſpite, quarelling, diuiſion and partiality, of enuy, drunkenneſſe, and gluttony, and other infamous and ſhameful filthines, which is yet too too rife in the middeſt of them, for whom god prepareth this banquet? Now therefore in the name of God, wee ſay vntounto you, we cry vntounto you, wee pray you, wee exhort you, bee yee reconciled vntounto God, amend your liues, mortifie your members vponupon the earth, thinke not to deceiue God, bring forth fruites worthy of repentance, for the axe is alreadie laid vntounto the roote of the tree, and euerie dry & rotten tree ſhalbe hewed downe & caſt into the fire.

11 But let vsus take heed of Satan, my brethren, aſwel on the right hand as on the left, being armed on the one ſide & on th'other, 2. Cor. 6.7. for the breach is made on both ſides: and if it bee not ramperd vp, we cannot but be ſurpriſed and deſtroied. Being aſſaulted on the left hand, by our naturall luſts and concupiſcences, that if we giuegive grounde, the fire can no ſooner take the powder of the Canon, but al wil down without reſiſtance. For as the water goeth naturally downward without any driuing, ſo fareth it with vsus, by reaſon of our corruption, in ſuch ſort that the moſt regenerat can hardly reſiſt the leaſt aſſaults. This thing requireth no proofe. For thoſe who are beſt diſpoſed doe know by eueryevery daies experience, that they neede a wrench and pully to drawe them to think well, much more to doe well. Thus you ſee the mighty aſſault of Satan which wee muſt withſtand, by which hee laboureth to induce vsus not to care for being garniſhed and prouided of the ſpikenard, as if wee had the merciemercy of God in our ſleeue, and as if euerlaſting life were prepared for mockers and hart hardned miſcreants who ſay, Let vsus ſin that mercy may abound, Rom. 6.1. vnderunder pretence of the great merciemercy and fauor which God hath ſhewed vntounto whom it pleaſed him.

p. 18812 The other aſſault is no leſſe eaſie vntounto our aduerſarie ayding himſelfe with our owne diſpoſition, by which we are naturally giuen to an opinion and ouer-weening of ourſelues, eſpecially when it is made againſt them who hauehave receiued ſome ſpeciall graces of God, either within or without his church. So we ſee the beſt wittes to come to nothing, or to become the moſt hurtfull of all others, as al hiſtories aſwel ſacred as profane, contain moſt heauy examples therof, & we yet ſee it come to paſſe in our time. But aboue al the reſt, from whēce is proceeded this moſt falſe, moſt wicked, and moſt diueliſh doctrine of merites and ſatisfactions, but from this curſed opinion, that our nature, ſuch as it is at this day, is ſomthing worth 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 vntounto 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 vsus which of his own valewe can merite that God louelove vsus, and doe ſomewhat for vsus? 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 vsus 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 & p. 189ſifted, 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 vsus. Behold a goodly faire cloke of coſinage. For if this be true, what ſhall become of Ieſus Chriſt, he ſhall giuegive vsus onelyonly 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 vntounto ſaluation, being himſelfe alone no more ſufficient, then our workes by thēſelues 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 frō their ſins, by certain merits & deſerts of the liuing. And what cā be more ſtinking & infectious thē this? And yet behold the incēſe & meritorious odor of very ſmoke wherewith ſo many at this day do feed & pleaſe thē ſelues. Hereūto let vsus oppoſe this pure, natiue, & ſincere truth. Not vntounto vsus ô Lord, not vntounto vsus, but vntounto 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 hauehave we then to boaſt of? Let the onelie croſſe therefore of Ieſus Chriſt be the whole and entire ſatisfaction for our ſinnes, his onelyonly 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 vsus freely as it is freely giuen & continued vntounto vsus, ſhal giuegive 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 p. 190from 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 onelyonly meere grace and fauour of God therefore hath elected vsus, called vsus to ſaluation, and is the cauſe of our ſaluation, from the beginning vntounto the ending. For, that faith created in vsus 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 onelyonly oblation of Ieſus Chriſt once made is more then ſufficient in this behalfe) or for that they are correſpondent and aunſwering vntounto the righteouſneſſe required by the Law, and which onelie meriteth and deſerueth, according vntounto the tenour of the couenant, life euerlaſting; agreeable to this reſolution, Doe all theſe thinges and thou ſhalt liue, and curſed is he which accompl…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 vntounto vsus. 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 vsus by grace onelie, the good workes we doe are rather his then ours, and therefore to ſpeake properlie indeed, he crowneth his works in vsus his vnprofitable ſeruants p. 191rather then ours, as if they proceeded from vsus. In a woord that he accepteth of and crowneth the beſt woorkes of the holyeſt as rightlie good, and ſmelleth vntounto the odor of our ſpike-nard as ſauoring him and ſmelling wel, proceedeth not of any ſufficient quality of them which they hauehave in themſelues, but of this, that of his meere merciemercy 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 vsus, & in whom it pleaſeth him ſo to looke on vsus as to like both of vsus, and whatſoeuer is preſented him by vsus. 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 which is cleane and neate, and ſo much bad among the good, ſuch as it is, that not onelyonly it is without al value to be able to moue the Lord to crown vsus 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 vntounto 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 vntounto two ſweete plantes or young trees (for theſe names are not very welknown vntounto vsus) bearing a gum of moſt excellent ſweete odour, namely to the Myrrhe, and vntounto 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 vsus 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 hauehave and concerning the fruites of them, which are good works, all theſe are qualities not borne in vsus nor with vsus, but are come on vsus of the liberality of him, who createth and formeth in vsus both to wil and to doe: ſo that to ſpeak properly, it is not we that ſmel ſweet, but the giftes and graces of p. 192God wherewith he hath endued vsus, cauſe vsus to ſmel ſweet. But it is the Bridegroome which hath al of himſelfe, in as much as he is God, and giueth al vntounto 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 onelyonly 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 vponupon the woorld that he hath powred this odour. For neither doth this ſmel wel vntounto it, nether doth it ſmel wel vntounto 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 vntounto 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 vsus therefore learne to diſcerne the painted ſhew of the world from the true beuty and bounty, and let vsus pray our good God it maie pleaſe him to change vsus throughly, driuing out of our vnderſtanding al filthineſſe of falſehoode and ignorance and al infection of our affections, in lieu whereof hauing perfumed vsus within and without with the p. 193odour and ſweete ſmell of his integrity and obedience, it will pleaſe him to reforme vsus alſo in all pureneſſe and holineſſe, to bee vntounto him a ſweete ſmelling ſauour by his holy grace and ſingular merciemercy. And becauſe that hitherto wee hauehave abuſed theſe his graces, notwithſtanding his ſo great patience, wee wil demaund and craue mercy at his hands as followeth.

Almighty God &c.