Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	holy_a	lord_n	spirit_n	6,929	5	4.9769	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09998	Master Bezaes sermons vpon the three chapters of the canticle of canticles wherein are handled the chiefest points of religion controversed and debated betweene vs and the aduersarie at this day, especially touching the true Iesus Christ and the true Church, and the certaine & infallible marks both of the one and of the other. Translated out of French into English by Iohn Harmar ...; Sermons sur les trois premiers chapitres du Cantique des cantiques. English	Bèze, Théodore de, 1519-1605.; Harmar, John, 1555?-1613.	1587 (1587)	STC 2025; ESTC S101752	345,082	450

to forsake father and mother to retire a mans selfe into a desert for contemplations sake vnprofitable both to ones selfe and to others but according as the first table of the Law which ruleth the second teacheth vs when we are commanded to loue God with al our heart which cannot be done if the things of this woorld haue neuer so little a part of it for it is another thing so to vse this world as to referre all things thereof to the glorie of the Creator without seeking after anie thing else in it but the vse with giuing of God thanks And this is that which Salomon himselfe hath taught vs at large in that excellent booke of the Preacher in the which he hath walked vs through the whole labyrinth mizmaze of this life shewing vs the knowledge of vsing it wel without abusing of it according as the Apostle doth also warn aduertise vs 1. Cor. 7.31 and 1. Tim. 5.17 and the psalmist most amplie Psal 49. Therefore although it be here said that a man must think more vpon the dilections of the beloued theÌ„ vpon wine wee maie not so take it as if wee might giue our heart ouer to them both but more vnto the one then vnto the other but this must be taken to signifie that neither the present life nor ought at al in it should possesse the affection and mind of the spouse So wheÌ„ it is said Ps 52.5 thou louest that which is euil better then that which is good and Ioh. 3.19 that the world loued dracknes better then the light we must vnderstaÌ„d hereby that that which was euil was loued as also darkenesse not that the good light were lesse loued that is loued indeed but not so much loued as euill and darkenesse 11 Neither must wee marueile that this word of Wine is taken here generally rather then any other word to signify vnto vs the abuse of the good creatures of God For if there bee any thing in the world which the world hath for all time and in all places abused it is wine in such sort that for one murderer one couetous person one adulterer or such other like vitious man yea for one glutton there shalbe found a thousand drunkards or abusers otherwise of wine be it of the vine or of other natural or artificiall drinke a thing so much accustomed that men haue a long time made it a common trade yea a vertue as Esay hereof beareth vs witnes Esay 5.11 22. since which time we se to our great griefe how the most part of the world is growen to bee worse and worse in this poynt the Apostle not hauing spoken in vaine Ephes 5.18 That therein is excesse and that which an auncient writer who neuer hard Iesus Christ spoken of saith That drunkennes was the Metropolitan or capitall Cytty of all the whole prouince of vices In steede of this the Apostle in the place aboue alleaged warneth vs to be filled with the holy Ghost as before him the Lord himself doth crying so loude by Esay 55.1 Come take wine without mony or mony worth How euer it be the sentence giuen by the Lord shalbe executed to wit That drunkardes shall haue no part in the kingdome of heauen 1. Cor. 6.10 Besides the horrible iudgements which God executeth dayly vpon the bodies of drunkards witnessed by that common prouerb being most true The pot sleyeth more men then the sword To returne to our purpose so to conclude this holy Queene and her companions acknowledging that al goodnes commeth from the mere grace of god drawing vs vnto himselfe protest in this place that being once admitted and let in into the secret chambers of the king they will forget whatsoeuer they haue had and receiued without him that is to say they wil not looke back to sorrowe for this or for that nor haue their minds affection any where else then on the glory and praise of this king whom they shall then enioie which shal be truly and fully accomplished in the later daie but must be happily begun coÌ„stantly pursued after of vs here below not following the example of Lots wife Luk. 17.32 but making in veritie and truth the same protestation which Dauid maketh Psal 16.5 and the Apostle Galat. 2.20 and 6.14 to wit that God is our true foundation and that we liue not in our selues but that Iesus Christ liueth in vs and that the world is crucified vnto vs and wee crucified vnto the world According to this holie doctrine c. THE SIXTH 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 and fifth verses 4 The vpright loue thee 5 I am black but comely ye daughters of IerusaleÌ„ I am such as the tabernacles of Kedar the pauillions of Salomon 1 A summarie rehersal of the sermons going before and wherefore the spouse changeth her speech casting her eies vpon the companie which followed her 2 The small number is on the Churches side 3 Euerie small number or great number is not the Church but that of the vpright 4 True vprightnes and the loue of god are things inseparablie lincked togither 5 This spouse is accoÌ„panied with three sortes of maidens whereof some of them are indeed her companions others her enemies others are as it were betwixt both 6 Why these here are called daughters of Ierusalem and the meane to bring them to their true mother 7 In what sense this spouse faith that shee is blacke that she is of that comelie hew which is contrary to the tanned and parched colour 8 The inward beuty of the spouse is neuer taken from her but she may wel bee spoiled of her outward ornaments for a time when it pleaseth her Bridegroome 9 Examples of this poore estate of the spouse in the auncient Church 10 Examples of the same in the Christian Church 11 This spouse is sometimes so disfigured that she is not knowen of men 12 But yet shee is alwaies faire and shining before God and such as are of a cleare sight 13 That this doctrine is of all others most necessary in this our time WE haue hitherto vnderstoode the earnest and ardent desire of the spouse thinking on no other thing then on this real coniunction with hir beloued in which consisteth her whole felicitie and for this cause desiring him that either hee would come vnto her or else beeing forced as it were to make this request by an holy impatiency desiring that she may be drawen vnto him We haue examples of either of these desires in the holie Scriptures being a thing most certaine that the auncient fathers from the beginning of the Church wished for nothing more then the comming of their deliuerer as Iesus Christ witnesseth Mat. 13.17 and Saint Peter in his first chapter verse 11. and Dauid in many Psalmes singing reioycing as if he saw already this soueraigne king before

I meane the reading and expounding of the text of holy Scripture to thrust thereinto an abominable confusion of dreaming sophistications some as vaine as curious others absurde others full of impiety in such sort that to be a Doctor in such a thing is no more but to bee farther off from pure and sound doctrine as the Apostle so diligently warneth vs 1. Tim. 1.4 and 4.7 while Satan goeth forward in the vtter ouerthrowe of all their Clergy hauing transformed them into shoppes brothels of Sodomitry and instrumentes vnto al sacrilege and simony 13 Finally to ende and perfect the mysterie of iniquity the great Bishop hath parted the spoile with Kinges and Princes whom he hath enchanted and bewitched in abolishing vtterlie the Lawful order of ecclesiastical elections and vocations And thus ye see vnto what good passe the Church of the Lord hath bin brought by them who of seruantes haue made themselues trayterous companions called no better then theeues by the Lord Mat. 21.13 If anie man saie that the Bridegrome of whom mention is here made spake not of theÌ„ which came so long after I answere that the spirit of prophecy in this place doth not onelie lead vs farther then vnto the time of Salomon but that a long time agoe after the time of Iosua as the historie of the Iudges doth plainely witnesse horrible corruptions were already entred in among the people of god which draue as it were this spouse out of her vineyard and possession As for the rest this woord of Companion seemeth ouer gentle in this matter the question beeing here not in this which wee before said of taking vnto a mans self some part of that which is properly belonging vnto the Bridegroome an outragious crime notwithstanding of treason but that which is much worse the capital poynt of this crime is the taking to a mans self the person of this Bridegroome and to put him foorth to possesse and occupie his place and in the place of this chast spouse to substitute this abominable strumpet which doth yet to this daie seduce and bewitch the kings and princes of the earth by the cup of her abominations and that with extreme impudencie and shamelesnesse in indeuoring to make men to beleeue that by such inuentions he is honoured from whom they hale and pul with al the maine and might they haue both the sceptor and the crowne 14 In such sort deale they with the Propheticall dignitie of our Lorde Iesus Christ calling their owne dreames and inuentions inspirations of the holy ghost as if that which hath bin declared by the Prophets and Apostles touching our saluation were not sufficient or might happily be in some point corrected and amenced In a woord when they are come so farre as to say write maintaine that they calling themselues the Church cannot erie in doctrine that their Pope cannot be deceiued and that no man liuing may say vnto the Pope though he should lead whole troupes of soules vnto hell sir what doe you when hereupon they cut and clip the doctrine of God as pleaseth them is not this to ouerturne from the top to the bottome the Propheticall authoritie of the sonne of God as much as in them lieth 15 As litle haue they left the Priesthoode of Iesus Christ whole and vntouched hauing added annexed vnto his expiation and satisfaction for our sinnes whatsoeuer came into their own brainsicke fancy as holy water chrisme oyle waxe spettle beades pilgrimages other such bables they could thinke vpon or deuise Briefely hauing gone so far as to forge a reall and substantiall oblation of Iesus Christ by the handes of their Priests for a satisfaction for the sinnes of the quicke the dead adding thereto notwithstanding the merits both of the liuing who are yet in the way and of the dead comprised in their Letanies and Processions vnto whom they haue attributed such store of merites that there yet remaine an infinite number of them to be sold and distributed for ready mony to all such as haue need of them things so strange and abominable that it is marueilous how there is yet found any so very a beast as to giue credit vnto them and anie so shamelesse impudent that hee will maintaine and defende such abomination 16 Now what shal we say of the Intercession of Iesus Christ vnto whom they haue added thousands of coÌ„panions though they place them in somewhat a lower and inferiour degree For they forge euery day new patrones and Intercessours giuing to euery one of them his state and charge of this or that Nay they haue doone this dishonor vnto the most blessed and holy Virgin Mary as insteede that her selfe calleth her selfe the Handmaiden of the Lorde to call her and cause her to bee worshipped as Queene of heauen our hope our mercifull Aduocate yea so farre as to bid her to commaund her sonne by the right and auctoritie of a mother and all this with such vnbrideled boldnesse and desperate presumption that they terme this honoring of God in his Saintes not perceiuing that euery prayer made vnto them who are out of this worlde placeth them in the roome of God in attributing vnto them of necessity that which is proper vnto God to wit the knowledge of our hartes and whatsoeuer wee say or doe here belowe which to doe is intolerable impietie besides that not contenting themselues with Iesus Christ alone for their intercessour it must needs be that either they doubt of his power or of his will towardes vs which incredulitie being directly opposed vnto faith without which nothing can please God naie whatsoeuer is without faith is sinne Heb. 11.6 Rom. 14.23 cannot but make all such prayers vnprofitable though there were no other fault in theÌ„ Iam. 1.6 In a word whosoeuer shall compare the auncient customes of Paynims with these deuotions of the Church which calleth it selfe at this daie Catholique shall finde from point to point no other difference betweene these two saue onely the names onely that these who haue so abused the seely worlde so nusled it in their superstitions calling darcknesse light in falsifieng the light of the Scripture are a great deale more inexcusable then the poore Paynims hauing abused nothing but the remnant of their natural light as the Apostle speaketh of them Act. 14 16. and Rom. 1.21 17 And thus you see who these companions are of whom this poore spouse in this place so bitterly complaineth desiring to be drawen out from among them and to bee brought vnto the true flock distinguished herein from them which she calleth flocks in the plurall number because that indeed there is but one true Church and vniuersal whereas these traiterous companions haue as many flockes as they haue sects according vnto the saying of the Lorde That hee which gathereth not with him doth nothing els but scatter Mat. 12.30 18 And as touching these words As shee which couereth or hideth her selfe they are expounded in

make vs to vnderstand the language of his visible and sensible creatures which ought to be vnderstoode of euerie one is notwithstanding vnknoweÌ„ vnto the most part of men For when he calleth himselfe Almighty and eternall Creator most patient and yet notwithstanding most iust and righteous he doth as a master painter who should paint certaine figures in a table not to stay his scholers in the outwarde view and contemplation of that which the painting doth outwardly figure represent but to make them thereby to know things greater and inuisible by those visible representations Images For example the picture whereof the world made afterwardes a detestable Idol called Saint Christopher was neuer the picture or pourtrait of any man of that name but was first inuented to represent the condition and state of euery christian called Christophorus that is to say bearing in effect the name of Iesus Christ namely the burden of his Crosse and passing as a mighty gyant through the gulfe of this woorlde with the rest and proppe of faith seruing him as it were for a staffe beeing guided alwaies by the meanes of the light of the worde vnto the hauen And thence it came to passe that because the Christians could neuer abide any Image or portraite to bee brought into the assembly and congregation of Christians these Saint Christophers are yet remaining in the church porches as also the figure of that for which they haue made their Saint George But the diuell found afterwardes the meane to bring into the Church both these pictures and a million of swarmes of other Idoles euen to put God and his trueth out of doores To returne vnto my matter the frame of this worlde as besides that which the blinde Paynims themselues haue in this behalfe obserued the whole Scripture teacheth vs Psal 19. and 145. and elsewhere almost throughout namely the Apostle Rom. 1. and Acts. 17. in that excellent Sermon of his which he made at Athens is a plain and excellent preaching of the eternall wisedome power and bountie of God But when god speaking either vnto his seruants or by his seruants declareth vs the same hee is then as it were a verbal expositor of that which many were it not for this would neuer obserue in the contemplation of the heauens or of the earth or of other the creatures of God And hereunto we must referre a great number of places of the holy Scripture which are as it were a glosse and commentarie of that which the good and goodly creatures of God doe testifie vnto vs without speakeing 4 Secondly because this whole manifestation of Gods so great and magnificent maiesty could not but astonish vs nay condemne vs make vs altogether inexcuseable Rom. 1.20 Therefore hath God reuealed and manifested from heauen an other more notable excellent mysterie I meane the gospel announcing and preaching vnto vs the free reconciliation of God with vs together with al the vertue of the spirite of God to enlighten and to chaunge our hearts wherein God againe vseth the meanes of visible thinges but yet after a maner and fashion somewhat diuerse and different from the former For as concerning the first point which we haue touched the lord maketh himselfe as it were the expounder of the book of nature But in this second point hee vseth his creatures to a more excellent end and such as passeth and goeth beyond the end of their creation that is to wit to aide and helpe vs to conceiue this high and supernaturall secret of our saluation and of the author thereof the sonne of god and of that which dependeth thereon in asmuch as he taketh and draweth from these corporal visible things similitudes ayding helping greatly for the conceiuing of thinges spiritual This appeareth by infinit similitudes parables or comparisons found in the holie Scriptures and especially in the history of the gospel which if we haue well rooted and planted in our memorie there is nothing can present offer it selfe vnto our eies which induceth vs not to think on God to dedicate our whole life vnto him 5 In this place therefore according vnto this customable manner of doing the Bridegroome which is Iesus Christ proposeth vnto our vnderstanding his beutie excellencie comparing himselfe vnto two flowers the Rose and the Lilly yea to a Rose of the fairest which were in all the countrie being most likely that such were they of the champion of Saâ—on wherof mention is made Esai 33.9 1. Chron. 27.29 and Act. 9.35 as if we being in Fraunce should saie a Rose of Prouince Neither is it without cause that this comparison was chosen in this place by the holie Ghost For if we consider well and narrowly of all sortes of flowers we shal finde that among al the creatures we see here below with our eies there is none more admirable or which seemeth rather sent from heauen then to come out of the earth then a flower how smal so euer hee be whether wee regard the pure and subtil matter it is composed of or whether wee consider the workemanship more then admirable which appeareth in them or whether we respect the colours wherewith they are checked and diapred or whether wee stand on the sweete sauour and smell which proceedeth from them or finally whether wee looke vnto the fruites and seedes which spring from them according vnto their infinit diuerse kindes So that there needeth but the least flower that is to conuict all the Atheists mockers of the woorlde of the infinit power wisedome of God And therefore it is not without cause that the Lord Luk. 12.27 saith that al the glorie glittering of SalomoÌ„ is not comparable to one blewed Lillie of the field True it is that flowers are of little continuance for the which cause the Scripture doth often times represent and compare our poore and fraile condition vnto a flower which is soone faded and withered as Esaie 40.7 and Iob. 14.2 and 1. Pet. 1.24 but wee must apply similitudes no farther then vnto the ende they are referred 6 I saie therefore that this similitude taken from these two most faire and exceeding sweet flowers aboue al other is maruailous fit and proper to represent this Bridegroome vnto vs as it were in a glasse of the most faire and beutifulst There is nothing more white and neate then the whitenesse of a Lilly otherwise called the Lilly of the valleies because it groweth especially in such places And who is hee that commeth neere vnto the puritie and righteousnes of him in whom there was neuer found anie spot neither without nor within who is the holy of holies the only righteousnes and innocency of whom was able to appease the wrath of God Asmuch may bee saide of the white Rose But if we list rather to compare this Bridegroome vnto the damask or scarlet Rose hee shal be yet better represented vnto vs not according vnto that diuine nature inuisible

the Lord the goodly clear fair wether indeed began to arise which continued as it were vnto his full noone vnder Salomon who furnished the house of the Lorde both within and without with a most triumphant magnificencie at which time God graunted so long a peace vnto his Church with aboundance and plenty of all temporall blessinges and it may be that the Bridegroome setteth before the eies of his spouse that happy change of the time inuiting bidding her to awake to haue the fruition thereof As much may we and ought we to say to haue come to passe in the time begunne about these threescore yeares since the lord hauing of his infinite bountie and mercy driuen away out of a great part of Christendome the horrible and deadly darckenesse of that Idolatry brought in by the false whore with such an efficacie of the spirite of error that the greatest part of them who attribute vnto themselues the name of great Catholickes and Christians are yet therewith vnto this day enchanted and bewitched This spring-time therfore was sent by the Lord from heauen who raised vp in our time these great and famous personages in the holy ministerie of his woorde and on the other side placed in the seates of magistrates his Ezechiasses and Iosiasses who mightily destroyed the newe Baalimes and Astarothes 4 And what did they els but call and inuite this spouse being awaked to come vnto her Bridegroome and to accompany him into those goodly gardens of true delights wherof the Prophet maketh mention Psal 22.36 And we which are succeeded after them what other thing doe we but crie in your eares in the name of this Bridegroome Arise come the winter is past the goodly weather is come the acceptable time the day of Saluation 2. Cor. 6.2 But alas what shall I say Euery one playeth the deafe maÌ„ euery one is asleep euery one is shrowded nestled in I know not what retchles securitie against the which though we haue long cried yet we crie still in vaine so that the end is wee are likely to be shortlie awaked by other maner of messengers In the meane time let vs take a viewe of the excellent description of this goodly season whereof mention is made by Dauid Psal 118.24 to the end that they who haue eares may heare what the Bridegroome here saith and reioyce in this merry good morowe of his 5 The winter saith the Bridegroome is past the raine is past it is gone away We know that the winter is nothing els but the death as it were of the woorld besides that the stormie colde and the obscuritie and darknesse of the ayre couered throughout with thicke cloudes depriue men of the vse both of the heat as also of the light of the sunne The Church on the contrarie side is the kingdome of light Ioh. 5.6 and 1. Thess 5.5 And because that Iesus Christ is the life Ioh. 11.25 nay hath life in himselfe Ioh 5.26 it followeth that the church only is in life as the worlde is in death and therefore is she also compared vnto a forrest of trees not dead and such as are ready to be cut down and cast into the fire Mat. 3.10 but alwaies greene florishing and laden with fruite Psalm 1.3 yea and that when they are extreme old Psal 92.14 The reason is added in that place because they are planted by the riuers of running waters and of what waters Certainly of those which flowe forth vnto eternal life Ioh. 4.14 not of that which is in ditches and welles rising from out of the bowels of the earth but of the water saith this Bridegroome which I giue which issueth from aboue not which this sun draweth vp from the earth but sendeth down into the earth as flowing proceeding from him as it is said Psal 110.3 that the Church is borne of the dew of this morning and Matth. 5.45 beeing borne anew by the water which is from aboue which is the spirit of God Ioh. 3.15 much lesse that water which is drawne out of some standing poole or cestern but that which is most pure and most cleane Ier. 2.13 namely not the water which men haue digged in the earth but which himselfe sendeth from heauen and whereunto hee calleth and inuiteth all those who are his Esay 55.1 These things being well considered teach vs to know the true Church from the false I meane the liuing Church from the dead Apoc. 5.1 the true woord of God powred from heauen vpon the Prophets and Apostles to carry abroade and disperse it through the whole woorld Esay 2.20 Apoc. 22.2 from the false proceeding from the earth and out of mens braines Esay 29.13 and Coloss 2.22 and consequently the true christian from the superstitious and from the hypocrite 6 That which the Bridegroome addeth of flowers with which the earth is tapistred is referred vnto the same that that before beeing meant hereby the efficacie and working of the holie ghost in the Church when it pleaseth God to blesse the labour of his ministers and seruants in such sort that the whole ground of the Lord is throughout platted with flowers which cast a sweet smel euen vnto heauen being most pleasing vnto the Lord I meane in Iesus Christ saith the Apostle 2. Cor. 2.15 and not in themselues that men forge not vnto themselues merites out of the qualities of the fairest and sweetest flowers which our garden can bring though it be blessed from aboue so far is it that that ground on which the pestilent and contagious windes which come forth of the holownes of the earth doe blow can produce these flowers which are heere mentioned how euer they smel sweete vnto men who beare themselues in hand that the filth of their inuentions sauour of musk before Lorde These flowers then are such as God soweth in his ground 1. Cor. 3.9 namelie by the ministerie of such as hee hath ordained to plant and to water 1. Cor. 3.16 for which cause the Apostle calleth the Philippians his ioie and crowne Philip. 4.1 7 For who else soweth these flowers but the Lorde who sendeth them from an high by his most precious woorde dispensed and administred by the order which hee hath established Esai 5.2 namelie vnder the Lawe in that magnificent temple togither with all his furniture and prouision by that so wel ordered armie of the Priestes and Leuites in that magnificencie which is particularlie painted out vnto vs in the first of the Kings the first of the Chronicles wherunto we must adioine the wisedom of SalomoÌ„ which gaue his shining brightnes vnto the ends of the world accoÌ„panied with al other blessings of God by which his people became admirable woÌ„derful to al the natioÌ„s of the earth But yet were al these flowers nothing in comparison of the ministery of the gospel committed first vnto the Apostles Euangelists his most excellent and diligent planters and sowers 1. Cor. 3.9 by whom the garden-plat as it were

that the Apostle hath drawn these manners of speaking which he learned of Christ himselfe when he saith That we are in Iesus Christ Rom. 8.1 and that Iesus Christ is in vs. Rom. 8.10 That he liueth in vs and wee in him Gal. 2.20 and That he dwelleth in his sayntes Ioh. 14.23 And Iesus Christ himselfe to this end compareth himselfe to a vine and vs to the branches which fructifie and beare fruite Ioh. 15. and his body is called our foode and his blood our drinke Ioh. 6. because that as corporally by meate and drinke this present life is maintained in vs eueÌ„ so by Iesus Christ incorporating himself in vs in that maner I haue said and being as I may so say receiued eaten and digested by the inner man we receiue and draw from him the true life euerlasting In the exposition therefore of this booke there is no question of bringing with vs vnto the vnderstanding thereof a sensuall minde and carnall but our soule must with Salomon conceiue this husband this marriage and whatsoeuer is sayd thereof after a spirituall fashion farre remoued from all carnall and filthy cogitations remembring the saying of the Apostle That hee which cleaueth vnto the lord is made one spirit with him 1. Co. 6.17 that of Christ That he which is born of the spirit is spirit Io. 3.6 5 Now to vnderstand more particularly the order of handling of this Canticle or song we must know that it is written in maner of a dialogue many persons being introduced in a most wonderfull and artificiall maner speaking and answering one the other to wit a Bride addressing her speach vnto her maidens and a Bridegroome in like sort accompanied with his friends according to the manner vsed in the celebration of such fiansailes and espousales as are honestly and orderly made The spouse or bride is the company of the faithful land beleeuing which is called the Church represented as it were in one only persoÌ„ as it is also said that the faithfull haue but one hart and one soule Act. 4.32 in the which company notwithstanding Salomon bringeth one in speaking as it were in the name of the rest of the train But farther seing he maketh a distinction between her which speaketh as the Queene mistresse and the other daughters maidens of Ierusalem according to that which is written in the 45 Psalme we may vnderstand by these other daughters aswell those which are in the church rather in name then in deede as those which are the true faithfull but are yet newe and as it were litle children which follow their mother who is as it were a Queene accompanied and waited on with her damoysels and maidens On the other side the bridegrome is our Lord Iesus Christ by whose friendes in the treatise of this mariage we vnderstaÌ„d first the blessed spirits which haue at all times serued Iesus Christ and whose ministery he vseth for the building of his church as it is saide in the 34 Psal and Heb. 1. as also the whole scripture sheweth vs their effectes workings secondly those excellent archbuilders of the spirituall temple of the church I meane the Prophets and Apostles Ephes 2. and Apocal. 21. thirdly the pastors and teachers who painefully and faithfully trauaile for the preparing this holy Bride as the Apostle speaketh 2 Cor. 11.2 and gathering together the company and assembly of the Sayntes Ephe 4.12 We must farther note that as in mariage there be three degrees wherof the first is the stipulation and contracting which we call fiansailes or betrothings during the which the parties are called the fiancer the fianced afterward the solemne celebration of the mariage at which day they are called the Bridegrome the Bride lastly the consummation of the mariage after which they are termed Man Wife euen so in this spiritual mariage he hath as it were fianced betrothed to himself his church by that promise of his made vnto Adam concerning the seede of the woman the which seede should bruse the head of the Serpent which he afterward reconfirmed to Abraham Isaac and Iacob But he hath passed yet farther when by establishing of a Leuiticall priesthoode and other types and shadowes of the promises of the gospell the body and substance of which was in christ Colos 2. he did as it were espouse his Loue and fianced howbeit in absence and as it were by substitutes And this is the cause why the Bride is first brought in by Salomon rauished with the desire longing after of the reall personall presence of this Bridegrome who hauing in diuers sorts comforted strengthened her by most certaine and assured testimonies of his loue and goodwill doth in the end present and yeelde himselfe personally vnto her Wherein Salomon doth prophetically foretel the manifestation of the sonne of God in flesh and his real conuersing among his owne notwithstanding but for a litle time remitting the perfit and entire celebration consummation of this holy more than holy coniunction vntill the later day in the heauens when God shall bee all in all 1. Cor. 15.28 and when it shall appeare what the church is which shall see him as he is 1. Ioh. 3.2 This is it then whereunto the Bride aspireth with a maruelous ardent desire to wit vnto the first and second actual comming of the Bridegrome accordingly as it saide in S. Math. 13.17 and by S. Peter of the desire of the ancient prophets 1. Pet. 1.10 more plainly expresly by S. Paul desiring to be dislodged from this body to be long agoe with Christ Phil. 1.23 as all the true faithfull doe likewise desire that with vnspeakable sighings gronings Rom. 8.26 demanding in their ordinary praier the comming of his kingdome Neither doth Salomon in the meane while forget to speake of the persecutions which should happen vnto the Church euen by her owne and the vocation of the gentiles together with the most assured and excellent promises with which the Bridegrome entertaining his Bride comforteth her by the often reiteration recitall of his most ascerteined promises accompained with great spirituall blessing which are no lesse than gages pledges vnto the Church of his second most glorious and maiesticall comming 6 This is then the summe and scope of this Canticle or song which is therefore called the Canticle of Canticles or Song of Songs either because of the excellencie thereof aboue all other songs conteined in the scriptures so far is it that it should be reiected or for that it is composed of many Canticles or Songs by reason of the persons which answere one the other And because no man should doubt of the author or rather the pen-man of this treatise it is said expressely that it is composed by Salomon by Salomon I say when he was filled and replenished with the wisedome of God and not then when hee followed after his wantonnesse and folly In whose sliding we must as it

diuerse sortes For there are some which refer it to the fashion which Thamar vsed to deceiue Iuda her father in Lawe Gen. 38.15 gathering from thence that the maner of harlots was to couer themselues according vnto which exposition this should bee taken as if the spouse did say that keeping companie with such kind of people she should be thought to be neuer a whit better then they as it commonly commeth to passe and doth stil fall out agreeable with the historie of the Daughters of Lot For it fareth with them who ouer familiarly and ouer long time haunt the companie of the wicked and peruerse as with them who dwel among colliers and come too neare them according vnto the lesson which the Apostle teacheth vs 1. Cor. 15.33 And this is the cause why the Lord vnder the Law was so careful to seuer his people in euerie respect yea as touching their verie attire and apparel from al other profane nations We heare also the mones which Dauid maketh during his flight Psal 42. 120. and elsewhere as also the Apostle exhorteth vs to take heede with whom wee companie 1. Cor. 5.11 And I woulde to God that many had thought better vpon this point theÌ„ they haue done who are at this day in a most wretched and miserable estate hauing throwen themselues wittingly and willingly into the pawes of the rauening and deuouring lyon This is then a most holesome and necessarie doctrine but notwithstanding such as hath no verie sure ground foundation touching this maner and forme of speech being a thing vnlikely that they who prostitute their bodies and consequently seeke nothing else but to allure men to their destruction by their beutie as such weomen are described by this same Salomon Prouerb 6.25 and 7.10 should hide their faces besides that if they should so doe it were an harde thing to discerne an honest maried wife vayled from an harlot Neither meant Moses in the historie of Thamar to say that she was therefore accounted an harlot because shee had couered her face but that therefore Iuda knew her not to bee his daughter in lawe because she was attired like a widowe and had couered her face whom notwithstanding hee thought to bee an harlot seeing her set out in that sort and sitting alone in the high way There are others therefore which expound this woord As one which wandreth out of the waie because it is sometimes taken in this sense in the toung which Salomon vseth as if the spouse saide that being among such lewde companie shee must needes bee as a poor wanderer and vagabond But it is better to take it simply in this sense that shee cannot bee among such wicked companie but to her great sorowe and griefe seeking for corners where to hide her head that she haue no felowship with them or els being constrained to hide and couer her face not to see such detestable things and to consent vnto them so much as with her countenaunce as Dauid protesteth that hee will not haue so much as in his mouth the names of straunge Gods Psal 16.4 The Apostle also warning vs to take heede not only of euil but also of euery thing that hath so much as the appearance of euill 1. Thess 5.22 as also Saint Peter witnesseth that Iust Lot who notwithstanding had doone better if hee had neuer departed from Abraham or returned againe vnto him vexed and afflicted from day to day his innocent soule hearing and seeing the wicked actes and deedes of them of Sodome God giue vs grace to make our profit of this holy doctrine necessarie for all times but especially amidst these cloudes and obscure darknesse with which wee see that Satan with such efficacie of error indeuoreth to obscure the cleare light which God hath sent vs as it were from heauen to the ende that they whose eies hee hath already opened suffer not themselues to bee blinded againe and that they who are yet in darkenesse and in the shadow of death may receiue the gift of this light and that contrariwise euery toung yeelde the Lorde God his honour and glory in his true Church by our onely mediatour our Lord Iesus Christ because we haue bin hitherto so loose in this behalfe so vnthankful so forgetful we wil demaund mercy as followeth Almighty God c. THE ELEVENTH 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 eighth verse 8 If thou knowe it not O thou the fairest among women get thee forth goe folowe the trace of the flock and feede thy kiddes by the tents or cabbins of the sheepheards 1 That Satan hath alwaies disguized the marks of the Church 2 The true Church leaueth not therefore to bee alwaies faire and precious in the sight of God 3 Wherefore the Church though shee be in such estate leaueth not for all that to bee the Church against the opinion of the Catharistes and Donatistes 4 The West Babylon is nothing lesse then the Church but how God hath drawen and yet draweth foorth his alwaies thence by awakening them with his singular mildnes and clemencie 5 We must come forth out of Babylon if wee wil not perish with it and how wee must doe it 6 The examples of Ioseph of Dauid and of Moses different and diuers in this respect applied vnto our time 7 Changing of place is not going forth of Babylon 8 To become a Monke is nothing lesse then to goe out of the world 9 An aunswere vnto them who at this daie seeke to find an agreement betweene Babylon and the Church 10 It is another thing to make a newe waie and to returne vnto the auncient and true waie and what this old and ancient waie is 11 There are two sortes of auncient fathers and manie turninges on the right hand and on the left 12 The succession of Bishops in the west Babylon is of no sure ground 13 What the true Cabbins and Tentes are vnto which this spouse is sent 14 Wherefore Salomon maketh mention of Cabbins and Sheepheardes 15 Touching the excesse committed in buildings and other pompes which haue altogither transformed the Church into a shoppe of most abominable ambition and couetousnesse 16 The Cabbins or Tents of the Church are portatiue and the meane not to bee deceiued in them 17 A great fault to stand vppon mere personal succession 18 A conclusion of the whole matter going before THE knowledge of the trueth beeing in all things the ready direction to follow the right way and nothing being more precious then saluation which leadeth vs farther then this life there is nothing more pernicious and pestilent then the obscuring and darkning of the truth touching our saluation by consequent then the disguizing of the true marks of the church of God without the which there is neither truth nor saluation This is it which the false Pastors would gladlie make men to

and incomprehensible distinctly considered and by it selfe but in as much as he is the sonne manifested that is to saie made visible true man in our bodily nature For among al the coulours of the woorld as the dy of the scarlet Rose is the most excellent that maie be found so ther is none which doth more liuely and naturally represent the coulour of mans flesh quicke and temperately coloured What is then this scarlet or damaske flesh color Rose It is the great secret of our religion namely the true sonne of God manifested in flesh iustified in spirite seene of Angels preached vnto the Gentiles beleeued on in the world and receiued vp into glorie 1. Tim. 3.16 this is that elder brother Rom. 8.29 the fairest of al meÌ„ Psal 45.3 this is our soueraigne high priest holy without spot of sinne separated from sinners exalted aboue the heauens Heb. 7.26 crowned with glorie and honour Heb. 2.9 who hath a name aboue al names Phil. 2.9 But how is he ascended vnto his degree By the suffering of his death euen the death of the crosse Phil. 2.8 Beholde then a gaine a Rose not onelie in part died but all red with that blood by the which our sinnes are washed Such was hee when Pilate hauing scourged him brought him forth vnto the people said behold the man Such was hee when hee was al bathed with his owne bloode on the crosse beaten for our sinnes wounded for our iniquities torne and disfigured for our transgressions Esaie 53.5 And what was then the beuty of this Rose Trulie obscured nay put out for a litle time and defaced Heb. 2.9 so farre as that this Bridegrome became to be more vile then a worme of the earth Psal 22.6 But seeing obedience is alwaies more faire and pleasant vnto God then sacrifice 1. Sam. 15.22 and there was neuer obedience like vnto that of the crosse Phil. 2.8 it followeth that this Rose was euen then before God in his perfectest glosse and beuty albeit it was so died with bloode not which staineth and blotteth but which doth awaie the staines and blots of the woorlde Which thing maie seeme to haue been figured and represented clean contrarie to the meaning of Pilate and Herod both by the purple robe wherewith Pilate clad him being altogither bloody Ioh. 19.5 which is correspondent answering to this scarlet Rose as by the white robe which Herod put vpon him to mock him withal Luk. 23.7 which is and may be referred vnto the similitude of the Lilly Naie which more is at this daie yea and before the act of this reall and indeede bloodie oblation and in the act it selfe and since vnto the end and consummation of the woorld yea vnto all eternity if this Rose had not appeared before God the father and did not still appeare and shoulde hereafter to be seene and smelt of him there had neuer been nor should not now haue beene or at anie time hereafter anie spouse of this Bridegroome that is to saie neither Church nor eternal and euerlasting happines and felicity For in whom is it that is to saie in respect of whom is it the father hath chosen his Church from euerlasting In Iesus Christ who was to bee that which hee was made and to doe that which hee hath done for his elect in his determinated and appointed time Ephes 2.4 and Gal. 4.4 in whom was he appeased from the beginning In the Lamb who in respect of the effect was slaine since the wound sore was made Apoc. 3.12 to whom had the Lawe respect To this Bridegroome who should accomplish it and hath accomplished and fulfilled it in his time Gal. 3.23 and who is the bodie and substaunce of the figures and shadowes of the law ceremonial Col. 2.17 In a word although the act of this bloody sacrifice and of this onely oblation once for al made Heb. 10 14. be passed alreadie and that Iesus christ liueth and raigneth as a victorious Lord ouer death Rom. 6.9 hauing led his enemies captiue in triumph Ephes 6.8 yet notwithstanding before the father vnto whom there is no difference of time past present or to come the woundes of this Bridegroome wherewith this Rose is bathed do as I maie so saie alwaies bleede fresh and shal bleede for euer holding still appeasing the wrath anger of God the father And what doe we euerie day whether it be in hearing and receiuing this word and giuing him thankes or whether it be specially in the celebration of the holy supper but renew and refresh the memorie of his death and passion not to offer him vp againe in sacrifice for this were to denie his reall oblation once for all made and for euer but as it were to present him beeing yet as I may so saie euery daie sacrificed and as it were stil bloody in asmuch as we set his death passioÌ„ between god vs as the only foundatioÌ„ both of our faith as also of our hope And therfore let vs know that without wee present vnto the father this Rose throughout red this Lilly altogether white pure neither we nor our prayers can be acceptable vnto him of the which flowers if the coulor which is a witnesse of the obedience and satisfaction and innocencie of this Bridegroome be pleasing and acceptable vnto god the odour of them figured by the perfumes of the Law as we haue in our sermons going before at large declared is much more sweete pleasant vnto him And this is it which we haue to consider in this Bridegrome to be thereby stirred vp and moued to ioyne our selues euery day nearer and nearer with him 7 Let vs heare now what he saith of his spouse to the ende to make vs the more desirous to enioy her companie Like as the Lilly saith he among the thornes so is my loue among the daughters We haue alreadie spoken of this most excellent name and indeede precious of Loue or Welbe-loued vnder which is comprised al maner of blessing and the fountaine and spring from whence it floweth which is the meerelie free loue of God towards them who are by nature his enemies Ioh. 3.16 and Rom. 6.10 and therefore without farther standing hereon wee will onelie consider the causes wherefore the spouse is heere compared vnto a Lilly and wherefore these words among the thorns are added The faithful the assemblie and company of whom in one mystical bodie of Iesus Christ is called the Church are compared sometimes to goodly trees bearing fruit at al times Ps 1. sometimes vnto palm trees Cedars of Libanus Ps 92.13 sometimes vnto a fruitful vine Psal 80.9 in this place she is coÌ„pared by her Bridegrome vnto a Lilly as himself was also called a lilly in the verse going next before to shewe vs the agreeablenesse and conuenience betweene these two Beholde therefore two Lilly plantes both of them most faire and most sweete But the first is a Lilly of himselfe and in

and rest not your selues on that which you heere see with your eie but hold your selues vnto him who is to come in person Which thing beeing not well considered by the hypocrites and ignorant seeking after their saluation in the altars and sacrifices wee see how sharplie and bitterlie they are for that cause reprehended thoroughout the whole Scripture Which more is this Bridegrome being arriued in person and making himselfe visible and palpable in fleshe which the Apostle iustly calleth the great secret or mystery Eph. 5.32 would not notwithstaÌ„ding haue vs to stay our selues on that corporal presence of his but contrariwise it is expedient saith he that I go my waies Ioh. 16.7 For saith he my father is greater then I. That is to saie so long as you shall see mee in this humiliation and basenes of corporal presence in such an estate as you men are you wil neuer learne and know what the authority and power is which I haue and the possession whereof I shal then receiue when I shall bee entred into celestial glorie with my father And in another place I go my waie saith he to prepare a place and lodging for you Ioh. 14.2 yea in my fathers house and where is this house seeing god is euery where It is true indeed that he is euery where because he is infinit But he dwelleth not but in his Saintes so consequentlie in his Church beeing said to no other then vnto his people I will dwel among them Yea so far is it that this Bridegroome dwelleth in the worlde that contrariwise the Apostle desireth to bee dislodged to bee with him Phil. 1.23 witnessing elsewhere that wee are wayfarers and pilgrimes here below 2. Cor. 5.1 and therefore we sigh after his returne not to soiurne here but to bee caught vp in the cloudes with him and to raigne with him for euer in that habitation whereunto he is first ascended and whence he wil one daie come to carrie vs vp aboue al the heauens 1. Thess 4.17 not to seeke or enquire farther after this glorie which surpasseth the reach of our vnderstanding Therefore when it is said that hee is with vs vnto the end and consummation of the worlde this neither maie nor ought to be vnderstoode of the presence or situation of his bodie here below seing he is trulie ascended vp into heauen and there shal remaine vntil his returning againe at the latter day Act. 1.11 and 3.21 but in asmuch as he dwelleth in our harts by his spirite and that by his diuine power hee gouerneth and and preâ—erueth his Church waiting her ful victorie Otherwise if he were here by a real presence of his body it should not be said that he is departed and gone noâ— that he wil return hither againe and we should saie with Saint Peter dazeled with the glory he saw not then knowing what he said It is good for vs to tarry here still let vs make vs tabernacles heere Luk. 9.33 And this is a wonderful thing that themselues yet maintaining and holding others in this false and blockish opinion by which the foundations of our saluation I mean the articles of the true incarnation ascension returning of Iesus Christ are notoriously ouerthrown consider not what themselues crie in their masse to wit sursum corda that is lift vp your harts which were verie absurd to saie if we must looke after him here below in the hands of him whom we see with our eies 16 In sum these few words Come thy waie ought to serue vs for a summary abridgemeÌ„t of the whole doctrine of saluation consisting in these two pointes that during this life we should coÌ„tinually aspire on high vnto a far better life that to come therunto turning our selues from al the enticements allurements which stay vs here below vsing this world so as if we were not at al in it 1. Cor. 7.31 and Gal. 6.14 euerie of vs take our way right vnto God according vnto his vocation practising and putting in vre his commanudements and not when he saith Come thy waie seeking after excuses such as are mentioned Luk. 14.18 for vnto such it shal not bee said Come yee my welbeloued but goe yee cursed the Lorde graunt vs to heare that so happie a word and preserue vs from this other so fearefull and so horrible Amen Almighty God c. THE TWENTITH SERMON Our help be in the name of God c. It is written as followeth in the second Chapter of the Canticle of Canticles the 11.12 and 13. verses 11 For behold the winter is passed the rain is chaunged it is gone awaie 12 The flowers appeare in the earth the time of singing of the Birds is come the voice of the Turtle hath beene hearde in our countrie 13 The figge tree hath brought foorth his young figs the vines with their grapes haue cast forth their sauour 1 How the harmony of the heauens the elementes was put out of tune in the elementarie part of the woorld by the sin of man 2 The spirituall worlde which is the Church hath her foure seasons also according as the sunne draweth neare or is farther off but conducted by a secret direction of a speciall prouidence of God 3 Example of these seasons 4 After what sort the bridegroome hauing driuen awaie the parching of the sommer and the rigor and sharpnesse of the winter inuiteth leadeth his spouse vnto the spring-time 5 A description of this spring-time 6 What the fair flowers of the church are in their season 7 The Lord planteth with these flowers the ground-plat of his Church by his holy gardiners 8 A comparison of these goodly flowers with the false glosse of the false Church 9 A complaint touching the sterilitie scarcitie of these flowers in al estates of Christians in our daies 10 The sonnets and songs which ring in the true Church opposed to worldly poems and vnchast and filthy ballades 11 The song of the Bridegroome inuiting his spouse 12 The song of the spouse aunswering her Bridegroome 13 Together with the flowers are found likewise most pleasant fruits in the garden of the true spouse 14 A difference betweene the fruite of this garden husbanded and trimmed by the bridegroome and those vertues which men call morall 15 The garden of the Church is not replanted a newe after the winter is past but hath beene doth remaine planted from the beginning and how greatly they are abused who take that which is old for new and that which is new for old 16 The young figges must become perfect figges and the young sower grapes must ripen and become good raisins 17 An exhortation vpon all that which went before grounded vpon the fig-tree which was cursed by the bridegroome IF our first Parent had not gon beyond and transgrested the commandement of his Creatour and maker the temperature mutual harmonie of the heauens and the elementes had remained and continued in such compasse and measure

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 expositioÌ„ 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 hindraÌ„ces 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 whoÌ„ 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 saluatioÌ„ For the church of god is fallen froÌ„ 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

alwaies made stil wil make him the Iudge who shall iudge vs all by his holy word as touching their life ours wee confesse that as for vs wee haue but too great occasion to hang downe our heades as for them the heauen and the earth knoweth too well what their merites are 9 The spouse addeth that which is properly belonging vnto this matter saying that when shee found not her Bridegroome in this bed where shee sought him shee rose to seeke him whom shee so hartily loueth where euer he were Now to creepe into her bed and there to lie groueling and to rise are thinges cleane contrarie the one to the other and indeed it is not enough to condemne that which is ill but wee must like and approoue that which is good and practise it What is then to rise out of her bed It is to quit and forsake al thinges without exception togither with which we cannot enioy Iesus Christ that is to saie to renounce a mans selfe which is the A.B.C. of Christians Matth. 16.24 It is to put out one eye and to cut off one arme to enter rather one-eied maimed into the kingdom of this Bridegrome then hauing two eies two arms to be cast into hel fire Mat. 5.29.30 it is to leaue al things to folow after this Bridegrome according vnto the exaÌ„ple of his true disciples Mat. 19.27 it is to follow the example of that thrise happy merchant who sold al that he had to buy the perle be found Mat. 13.46 it is to be ready in the banquetting hal and not to be hindered and kept thence either by farme or tillage or marriage Luk. 14.16 it is to to loue neither father nor mother nor country nor kindred so much or more then God Gen. 11.33 Deu. 33.9 and not to become a monk as some one of the auncient not so aduisedly said although the monkeries then were as far distant from those of our daies as the Moone is distant from the earth though they were euen then to say the truth in some poynt lunaticke and fantastical but to follow Iesus Christ that is to saie to stick vnto this Bridegroome in exercising euery man his lawfull calling in all honesty and holines To rise then out of bed is not simplie to chaunge our place but it is as I haue said to quitte and forsake all thinges which may let and hinder vs from that which concerneth the peace of our consciences so consequently our saluation to keepe on in the right waie if we be once in it and to find it out if we bee straied from it and that not onely to follow in general the vocation common vnto al Christians most excellently described among other places Phil. 2.1 but to the end that euery one in special folow his vocation as we haue an expresse commandement to that purpose 1. Cor. 7.20 and according vnto the example of Dauid who hauing this in particular charge to finde and assigne the place for the building of the Temple God punish me so and so saith he if euer I enter vnder the roofe of my house or ascend vp into my bed if I suffer mine eies to sleep or shut the lids of mine eies before I find out a place for the Eternal an habitation for the mighty one of Iacob Psal 132. 10 Let all the elect therefore of God as many I meane as he hath created in a desire of finding him wheÌ„ they are asleep in this peace of the false Church learne of this spouse to say truely and indeede that there is no commoditie nor appearance of ease shal stay me but I wil leaue them and get me out of my bed to finde him on whom my heart is settled and planted And let those who haue found him take heed how they set their mindes vpon temporall blessings though godlinesse haue the promise of them also 1. Timoth. 4.6 or to make their account that things once well ordered shall so continue stil in the Church or discern the true Church from the false by an outward shew of some great estate neuer so well vnderpropped in the opinion of men but take heede betimes vnto themselues that this Bridegroome in whom consisteth the true peace Matth. 12.29 neuer leaue them but that they continue stil members of that true Church of which it is saide That happy is the people whose God the eternal is Psalm 44.15 To the attaining whereof confessing before the Lorde our too continuall negligence vnthankefulnesse and rebellion we wil craue pardon and mercy at his handes as followeth Almighty God c. THE XXIIII SERMON Our helpe be in the name of God c. It is written as followeth in the third Chapter of the Canticle of Canticles the 2. and 3. verses 2 I will rise therefore saide I and will goe about the City through the streets through the greater places wil seek him whoÌ„ my soul loueth I sought him but I could not find him 3 The watch which go about the city found me I said saw you him whoÌ„ my soule loueth 1 That the Lord suffereth not himself to be found incontinentlie of his amidst the confusions and desolations of the Church is for no other cause but to make himselfe to be so much the more ardently and earnestly sought after 2 It is neither to the greater number nor vnto that which is most commonlie receiued that we are to keepe our selues to find the true Church 3 The certaine infallible and perpetuall mark of the true Church is the doctrine registred by the Prophets and Apostles 4 The truth continueth firme and stable in the true Catholike Church opposed vnto the Hereticall but it shineth not alwaies alike nor is alike knowen 5 The doctrine of the Apostles and the Catholique Church are vnseparable and is a testimony one vnto the other 6 The holy scripture ought to serue for text and interpretation 7 The spirit of truth was neuer tyed without any exception vnto the Leuiticall ministerie 8 Wherefore the spouse went her way farther without staying the watches answere 9 The spirit of truth is not tyed to theÌ„ without exception who sit in the chayre of the ministerie of the gospell 10 The holy scriptures are in all times irreproueable Iudges of the true Christian doctrine as it appeareth by the testimony of Iesus Christ himselfe and his Apostles 11 Bare personall succession is not to be stoode on though the outward forme bee therein obserued 12 This doctrine being well practised breedeth no confusion in the Church 13 The horrible disorder brought in confirmed in the Church by the Apostatical See of Rome that they are neither heretiques nor Schismatiques who haue seuered themselues from it by extraordinarie meanes sent of God 14 The conclusion shewing how we ought to behaue our selues in this behalfe VPON Thursday last we learned how the spouse awaked by the spirit of god who formed in her an holy desire of seeking him againe

sowed and encreased her filthy manners in al the quarters of the world others of which sort are these masse-mungers coÌ„fessors graund amners make open profession of being baudes stewards of the house clearks of the kitchin yeomen of the horse to haue a soupe at their maisters broth brewes In the meane time the poore vicars must trudge about and watch that is to saie must barke bay daie and night at the parchment and make sale of their merchandize for the quick and the dead which they haue taken to farme to sel againe as well as they maie to bee sauers themselues how euer the poore sheepe paie for it to him that offereth most and out-biddeth the rest paying the woorld againe with Christmas-carols and prouiding especially for this that no other wolue catch their sheepe And thus you see howe the Lords sheepefolde is guided by them who cal themselues the chiefe pillers of the Catholique Church and maintainers of diuine seruice For which thinges I report me to that which heauen and the verie conscience of euery one which hath any at al can witnes to iudge whether I slaunder them in speaking thus of them or no. Others are after another sort disguized all of them hauing this one thing in common that they are nothing lesse theÌ„ that they appear without for to be I mean true Pastors but deceiue after diuerse sortes both themselues and others Some make nothing else but a mockerie of them who make reckoning of them beeing no other within then meere Atheists others are poor superstitious ones abused abusing others thinking to appease the fire of the wrath of god by their inuentions deuotions sparing neither body nor soul which they torment not of whom the Apostle speaketh Coloss 2.22.23 And this is properly of those two last sorts of gardiens that the spouse here speaketh whom a man shal find to busie from mattins to vespers a muÌ„bling their crucifixe besides their ordinarie deuotions some of them of a meere hypocrisie others of zeale without knowledge albeit when there is any question of persecuting the Church we maie then truely saie that there is neuer a one of these asleep but they al forget for a time their ordinarie traine altogether to catch and entrap as many seely sheepe as seeke to flie and escape their talants as did the great councel of Ierusalem who watched al night long to take Iesus Christ and to frame his enditement when Saint Peter himself and his companions could not keepe themselues waking This is not al then to watch for the Diuel watcheth also as do they also whom he setteth a worke But wee must keepe watch and ward to a good end for they are of al others the most daungerous who are most diligent and expert men to doe euil 2 But let vs leaue these merchandizers of soules and such as make trafique of poore seely consciences and come wee now vnto that which the spouse here saith Which is in summe thus much that beeing past a little this watch shee found her beloued whom shee neuer left vntill shee had brought him home to her mothers house yea to her mothers owne chamber whereupon we are to reiterate that which we haue aboue already noted namely that when the Lord maketh vs to seeke him by recoiling as it were and drawing backe from vs hee doth it not therefore that hee would frustrate that desire which he first formed in the hearts of such as are his but because hee would by that meanes sharpen their diligence and cause vs to esteeme so much the more of him when wee haue found him beeing an ordinarie thing with men to contemne that which they came light by whereof we haue stil daily experience For if himselfe seeketh after the sheepe which is straied Psal 119.176 Luk. 15.4 if he ran after Adam when Adam fled Gen. 3.9 if hee cause himselfe to bee found of them which seeke him not Esai 65. how will he neglect the perseuerance of them who seeke after him 3 What excuse then shal our temporizers at this day haue who albeit they be in their consciences coÌ„uicted expect notwithstanding some of them the resolution and determination of a general councel to bee resolued others some assurance of peace before they wil shew themselues and returne vnto the flock But if the doore bee shut in the meane time who wil open it Mat. 25.10 Esa 22.2 If the time which serued to finde him be lost who wil assure vs we shal find him againe Matth. 25.10 Ioh. 12.10 Esai 55.6 But saie these kindes of people some I am no cleark Desire therefore and labour to be one For why hath God bestowed a reasonable soule vnderstanding vpoÌ„ thee Come thou therefore vnto him who hath made the eies who giueth eies vnto theÌ„ which haue none Psa 140.8 know that thou art blind thou hast already receiued a good beginning of light Ioh. 9.39 Others saie they caÌ„not tel what to do there are so manie contrarie opinions among the Doctors and teachers themselues The like mought they haue said who followed Iesus Christ when the people were diuided into Pharisees Sadduces Essenians Nazarites Herodians Samaritanes What must we do then That which the spouse here teacheth vs. We must take a good and holy courage vnto vs and goe farther For in the end we shal meete with Iesus Christ But wil he descend visible from heauen to make himselfe to be seene No for hee hath alreadie descended and hath withdrawen himselfe vp againe into heauen vntill the latter daie in respect of his corporall presence yet notwithstanding hee continueth with his by his quickening power to the end and consummation of the world But where is he in a word Verily there whither he sendeth vs namely in his scriptures as wee declared at large the last Thursdaie which aunswere Abraham also made vnto that rich damned wretch Luk. 16.29 And we must trulie confesse that we haue herein a great aduantage aboue this spouse considering the time when she spake thus the light of the Scriptures or writings of the Apostles being farre greater without comparison then that of the Prophets as is most amply set downe vnto vs and declared in the Epistle to the Hebrewes and by the similitude of the body and of the shadowe which the Apostle vseth Coloss 2.17 But they reply again say euerie one we heare dispute alleageth the Scriptures for himselfe what shall we then doe hereupon Mary first looke diligently vnto this whether it be true that euerie one alleageth the Scriptures For if I should say that a great number of lies forgeries may be found in the writings of our aduersaries alleaging most falsely for Scripture that which is no more found in anie booke of the Bible then Paradise is in Hell I should not lie at all Secondly we must note that they are no lesse false-saiers then the rest who for proofe of their doctrine alleage any other testimonies ouer and besides

or such as are of humane woorkmanshippe but of memorable stories penned and vttered by the holy Ghost Let vs therefore now my brethren enter into this Coche let vs see whether it be possible to see and behold any thing in heauen or in earth which may be compared vnto these caruings and engrauings There we see first this great woorke-master making all of nothing all things appearing sodainly at the sound of his woord and this goodly principall peece of work of man mouled as it were vpon the patterne of the Diuinity it selfe Genes 1.26 There we see afterward this mightie Creator in the person of him who was after made our deliuerer and redeemer in person running after those two forlorne children applying vnto that deadly wound so soone as it was made the remedy of an immortality farre more excellent then that whereof our first parent had depriued himselfe and vs all his posterity Genes 3.1 Go we farther behold the Bowe of the Lorde engrauing in heauen the patience of the Creator which endureth still vnto this day Gen. 8.13 notwithstanding our rebellion continued almost four thousand yeares after the flood Looke we farder and with what pleasure doe we behold Abraham Isaack and Iacob walking through infinite by-waies dangerous and in the space of foure hundred years their race amidst most prophane people ful of vnthankefulnes desperate rage multiplied vnto the number of six hundred thousand persons besides the weomen and little children Behold a litle farder the vndauntable insolencie of Pharao minding to stay the course of this Coche beaten and vanquished by frogs by flies by lice at the shaking only of the rodde of one of the seruantes of this great king Behold after this the Coche charged with so great a multitude passing on drie land through the midst of the sea which swallowed vp all the enimies which pursued it behold the bread sent from heauen behold with one stroke of a small rod the most hard rockes cleft to water almost 40. yeares long all this multitude Behold the Coche arriued at the riuer of Iordan after it had beaten downe battered two mightie kings passing the riuer on drie ground making the high walles of Iericho to moulder and fall to ground before it Behold this Coche battering downe trampling vnder dashing in peeces thirty kings beyond Iordan Behold the people in this Chariot of triumph victoriously placed in the land of promise where they are so chastised for their faultes that notwithstanding they obtain in the end so many miraculous trophees as this Coch sustained assaults yea beating down their enimies sometimes with pitchers Iud. 7. sometimes with an Oxe-goade Iud. 3.31 though for one time he suffered his Arke which was as it were his seate in the conducting of his Coche to be taken as it were prisoner but what This was to cut off Dagons legs and arms 1. Sam. 5.4 to strike his enimies on the hinder parts by lashing them with the whip to make them serue him for horses thillers to bring his Coch whither pleased him There folowe after this lamentable heauie things but the Coch remaining selfe-vpright only discharging it self of many which had shoued themselues into it became vnwoorthy to abide in it Such was amongst others that caitiue Saul hauing embrued himselfe with the blood of one of the principall pillars of this Coche 1. Sam. 22.16 and it seemed that then and after that this Coche was ouerturned or altogether staied But God did speedily prouide for it hauing raized a faithful Cocher representing himselfe I meane Dauid that great Prophet and king who hauing conquered and afterward prepared Hierusalem raised vp to honor and so farre fauoured of God as to be called his Cittie his House his Rest and hauing finally prouided disposed all the furniture of this Coche repaired as it were all a-new hee left for successour the chiefe builder thereof namely his sonne Salomon who brought this excellent woorcke vnto an ende with such direction wisedome and magnificencie that there was neuer seene among the Kinges of this world the like thing beeing in this respect the figure of the true Salomon King of peace and Lorde and eternall sonne of Dauid Loe these are the pictures of the in-side of this Coch of which the Spouse speaketh in this place as being engrauen and carued in the inside thereof 6 And if a man will passe beyond the time of Salomon as the holy Ghost intending prophetically to bring forth testimonies of the dilections of this bridegrome vntill his comming in person yea euen vnto the end and consummation of the world we shall find that the nearer the time and terme appointed of God approcheth for the reall execution of his promises the more euidently did the ardent affection of this bridegrome shew it selfe towards his Ierusalem how peruerse and vnthankefull so euer she shewed her selfe But some man might think that this Coche was then at the least somewhat euil affected when of 12. tribes 10. were cast out of this Coche vnder Roboam But this is cleane contrarie For as a family of 12. persons whereof ten should be found traytors and such as had conspired the death of their mother is neuer a whit endaÌ„maged by the casting of those ten rebellious and disloyal persons out of doores but rather eased and purged of great filth so did the Lord by throwing out of his Coche such caitifes and miscreaunts And as for the remnaunt which remained in this Coche if the king againe take a viewe many times of the estate of his house what hath followed thereof but which happeneth vnto barnes and garners namely that the corne is the purer and cleaner the oftener it is winowed and sifted It is true it might seeme that finally this Coche beeing most miserablie guided by them vnto whome this King had giuen the chardge thereof was not onely ouer-turned but broken into a million of pieces nay turned vtterly into dust and pouder though it often resisted and namely vnder Iosaphat and Ezechias But what If wee consider well of all wee shall finde the cleane contrary For so farre is it that they who seeme to haue hadde this aduauntage might vaunt them-selues of those victories that contrariewise it is the King himselfe who ledde and conducted and sette him-selfe his enemies a worke not to ouerthrowe and ruinate his Coche but first to discharge it of that great number of villanous and prophane persons gotten into it and afterwarde to vnharnish it and thirdly because it had a long iourney to make namely as farre as Babel ouer so many riuers and troublesome waies and minding also as it were to vnthawe his people waxen stiffe and benoÌ„med with ouermuch ease they sate at it pleased him to guide theÌ„ on foot euen into Chaldea vsing the Chaldeans as his Sompters to cary his vessel of gold and of siluer which he deliuered them as it were in keeping And as for his Coch seeing it so villanouslie

be bred in the vnderstanding of the seers and hearers is not the sight nor the hearing of the bodie but the action of the mind enlightened by the holie Ghost And therefore said the Apostle vnto the Ephesians who notwithstanding neuer saw with their eies or heard with their ears Iesus Christ in person Christ dwelleth in your heartes by faith againe Eph. 4.20.21 speaking of the hearing touching the word which he had preached vnto theÌ„ yee haue not saith he so learned Iesus Christ if so bee yee haue heard him and haue been taught by him 9 Now to shew that this corporall sight was not ordained to be alwaies the meane to know this king but onely for that time he conuersed among men in that visible flesh which hee carried vp into heauen it appeareth both by many expresse textes of the Scripture as also by necessarie consequences following thereupon so wee presuppose and agree vpon these three pointes First that the question be in this place of his bodie and not of his diuinity in it selfe which hath alwaies been is and shal bee inuisible secondly that Iesus Christ hath taken vnto himself from the beginning and for euer an humane bodie with al his proprieties without which no body can bee a body and thirdly that the eies haue an action bounded and limited by which they cannot see except it be by way of miracle that which is not present or which is ouer farre remoued from them Behold therefore Iesus Christ who saith expreslie reprehending and blaming the incredulity of Thomas Happie are they which haue not seene and haue beleeued Ioh. 20.29 And in another place ye shal not alwaies haue me Mat. 26.11 Ioh. 12.8 And Saint Paul 2. Cor. 5.6 While we are straungers saith he in this body we are absent from the lord And Phil. 1.2 I desire to be dislodged and to be with Christ And Coloss 3.1 Seeke ye the things which are aboue where christ sitteth at the right hand of God And Saint Peter Act. 3.21 the heauens must containe him vntill all thinges be restored In a word as oft as it is said that he goeth vnto the father this beeing vnderstoode of the departure of his humanity so oft doth he witnesse his absence as also so oft as hee saith that hee wilcome For no man is said to come vnto a place where hee is alreadie And to thinke that the true bodie of this king is in his essence in anie part without possessing a place and beeing visible in himselfe can bee no more done without transforming the bodie of Iesus Christ into a spirituall essence then it maie bee saide that his diuinity is circumscribed within space of place without transforming it into a corporal essence and being 10 Let vs conclude therefore that this true Salomon in respect of his diuinitie cannot be seene with the eies though he bee euery where essentially and especially in this humanitie which he hath vnited personallie vnto himselfe And as touching his humanity it can at this daie bee no more seene of vs by our eies then his diuinity not that it is in it selfe inuisible seeing that the celestiall glory hath not abolished his corporal nature corporal and therefore material visible and measured according vnto his dimensions but because he hath withdrawen it from vs aboue the heauens truely and properly vntil his returne in the later day And therefore it is vnto the contemplation of the vnderstanding enlightened by the holy spirit and vnto faith by which Saint Paul saith hee dwelleth in our hearts and vnto the inward eies before which it is said that this king is painted forth vnto vs Galat. 3.1 that wee must referre this aduertisement and warning of the spouse Come foorth and behold this King to wit in his word purely preached of which the Apostle speaking said vnto the Corinthians 1. Cor. 4.15 I haue begotten you in the Lord and to the Galathians 4.19 I trauel again to bring you forth vntil Christ be formed in you And according vnto this sense also is it that it is said of the sacraments that is to saie of the visible signs adioined vnto the word touching Baptisme that we put off the old man to put on Iesus Christ in whom we are made new men Galat. 3.17 and Coloss 3.9.10 and as touching his holy supper that we eat his flesh and drinke his bloode 11 Now this truth cannot be better vnderstood known then by comparing it vnto the language of the Church of Rome at this daie which vsurpeth the name of this spouse inuiteth also her companions to contemplate Iesus but God knoweth what Iesus Christ whereof we wil speake anon But where to contemplate him In a painted and materiall Image of wood or of stone And what shal I there see His remembrance say these deepe contemplators For that Image will tell you that he was crucified for sinners Iust But first this manner of teaching is forbiddeÌ„ expresly by God in the second commandement elsewhere in infinite many places and is such as in the time of saint Ierome himselfe was accounted execrable as the Epistle of Epiphanius Bishoppe of Cipers which hee tooke paines to translate out of greeke into latin to this effect declareth Farther what shall it preuaile me to know and remember that Iesus Christ was crucified if I knowe not what was the true cause of his death the good that returneth to me thereby and the meane to attaine vnto it Now what can this crucifixe teach mee of all this For besides the forme which is but a vain appearance this crucifixe is nothing else but a dead and corruptible matter But say they this is taught by word of mouth Nothing lesse For if we consider but of their Curates Vicars Priors or Abbots Bishops Archbishops Primates Cardinals especially their chiefe head euery one knoweth that not one among an hundred of them knoweth any more then doth the crucifixe of wood or stone And they who know any thing what account make they of preaching On the other side if wee consider of their seruice as they call it what is the people taught by it sith it coÌ„sisteth of nothing but of songs in an vnknowen tongue beside the Idolatries meere mockeries of God therein committed For the rest if happily some wa let-brother open his mouth sometimes in Aduent or in Lent what is their doctrine els as we haue already many times shewed in the exposition of this same Canticle but so many blasphemies against all the partes of the office of Iesus Christ crucified But besides this what thing is it else but to mocke God and all Christendome to say that they teach these things as they ought and yet doe forbid the holy Scripture to be interpreted or redde in the vulgar tongue and such as al Christians vnderstand But there is yet more for they teache that it is sufficient vnto saluation to know that which their Church beleeueth without any farther enquiring or knowing

vnited by faith with him we should bee found in him with that vprightnesse which the Lawe requireth of man Rom. 8.4 I meane by meerely free Imputation Secondly this same Iesus Christ drawing vs vnto himselfe by his holy spirite formeth in vs both to will and to doe Philip. 2.13 being made and created anew in him vnto good works which he hath prepared to the end that we should walk in them Ephes 2.10 It is then this only Priest apprehended by faith in whom wee find such and so perfect a cleansing of this original staine the same being imputed vnto vs that the mortifying of this same corruption in vs and the spiritual vertue power fighting in vs are at a combate within vs against the relicks of our pollution whilest we wait for our ful incorruption glorie in bodie and in soule vntil the latter comming of the lord Rom. 1.24 Gal. 5.17 1. Cor. 15.28 wheÌ„ he shal crown of his grace mercy his works in vs 1. Cor. 15.58 2. Tim. 4.8 This is then the summe of the Article of our Sanctification whereof we haue the seale in holy Baptisme in which the water representeth vnto vs the blood which was shed for the remission of al our sins together with the vertue of the holy ghost abolishing burying the old man corrupted and forming in vs that new man to increase in vs from day to day Rom. 3.4 Gal. 3.27 Coloss 2.12 1. Cor. 3.21 Cleane contrary vnto all this our aduersaries teach vs first of all the merits of preparation saie grace must preuent the remnant of our nature not altogether slaued vnto sin but only feebled and yet still in some sort free so that there is a concurrence of this nature of grace and thence they drawe an heape of those goodly merites whereof they haue a store-house full to sell to euery one that will buy Farther they say that originall sinne is really abolished by the water of outwarde Baptisme and by the vertue of the wordes pronounced together with their Chrisme and other ceremonies Asmuch say they of all actuall sinnes going before Baptisme in those which are baptised at yeares of discretion whether hee which is baptised beleeue or vnderstand what baptisme meaneth or not prouided onely they be not in mortall sinne as they call it And thus you see how these braue doctors faile most absurdly blockishly in this so necessarie an article first in beeing ignorant how great and deadly our originall maladie and sicknesse is secondly sophisticating corrupting the sole and only remedy against it both in blending with it that which is naturally in man and in attributing vnto the water to the sound of wordes and finally to their own inuentions that which cannot be giuen vnto the Angels themselues but we must substitute and place them in the seate and roome of this only high-priest 8 There remaineth the point of Intercession which is asmuch to say as Interuention or a comming betweene to put himselfe between God his father them who cal vpon him in spirit and in trueth which these goodly doctors doe so expound as if Iesus Christ were vpon his knees before his father receiuing our requests and supplications according vnto the manner fashion of the princes of this world who haue their Referendaries or masters of Request contrarying herein themselues who in their Letany say not vnto Iesus Christ Pray for vs as they craue of their saintes departed this mortality but haue mercy vpon vs. And that vpon great right For Iesus christ hauing in the execution of his priesthoode here belowe prayed so earnestly and feruently for vs and for the whole Church vnto the end of the world as wee see him to haue done especially Ioh. 17. and hauing beene without doubt heard for euer mediating the oblation once made afterward by him for the full abolishing of that which put a diuision between God and vs hath no neede any more to make new praiers for vs seeing he hath now all power of the father to gouerne vs to grant vs all things we require but it is said that he maketh stil Intercession for vs because the vertue and force of his oblation is alwaies present before God as also because all the praiers of the Church which is yet here belowe are made in his name in whom alone also they bee receiued and sanctified by his mediation and Interuention betweene the father and vs. Nowe in lieu of this Doctrine testified and verified throughout the Scripture hauing made notwithstanding a Referendary and master of Requestes turning themselues suddainly cleane backward and considering of his maiesty glory they teach that it were marueilous presumption to goe directly vnto so great a Lord of Lordes and King of Kinges and therefore say they wee must first speake vnto others to haue accesse vnto him as a man that will haue accesse vnto a King will speake first with the Vshers of his presence or with the groome of his chamber or other his fauorits And who are they Here nowe euery man according vnto his priuate deuotion hath power to chuse himselfe a particular patrone beside the generall amongest which they attribute the soueraigne place vnto the blessed virgin that by her motherly autority to commaund And here euerie ones merits are proposed and their particular commissions of healing this or that disease And whereupon I pray you are all these Intercessions grounded Not vpon any word of God not vpon any example of the Prophets or Apostles or any other of their time not vpon reason seeing this cannot be done but we must attribute vnto these Intercessors that which is entirely proper and belonging vnto the diuinitie and Godhead alone without which Iesus Christ himselfe should be il in vaine called vpon as we haue before shewed al this notwithstanding this hath by little and little slipped into the Church by the efficacy of that spirit of error which they vsed who resisted Ieremy keeping themselues to their queene of heauen Ier. 44.17 as they of whom wee now speake holde themselues to theirs And what I praie you hath brought in this cursed ouerthrowe of the true inuocation of God in Christendome but the distrustfulnes of the fauour and good will of our Mediator towardes vs And yet what shall wee find either in heauen or in earth which hath giuen vs or coulde euer giue vs such assured testimonies of his loue and dilection For wee cannot so much as praie as we ought without he doe first preuent vs by his holy spirit Rom. 8.25 so far is it that there can be anie more prompt and readie then he to help vs. Now no praier proceeding from distrust or from our only imagination bee it forged anew or retained by an euil custome can bee acceptable vnto God Iam. 1.6 and Ioh. 4.22 and therefore aboue all thinges is this holie assuraunce vpon the onely truth loue and power of the only mediator recoÌ„mended vnto vs Heb. 10.19

1. Ioh. 2.1 bereauing vs by consequent of all presumption of ourselues Why but say they we pray one for an other and do also craue the praiers one of an other without any derogation at al vnto the autoritie or office of Iesus Christ who is our sole mediator true wee vse the mutuall praiers of one an other as being enuironed al of vs with the like necessities to the mutual participatioÌ„ of which charitie doth bind vs which we may and ought to cause to bee vnderstoode of one an other according to the worde of God and the examples of the holy Prophets and Apostles And what is this to the inuocation and praying vnto of Saintes the spirites of whom are in heauen in their rest not able to bee conceiued of vs their bodies are in the dust waiting together with vs for the latter day Therfore wheÌ„ such as are yet liuing demauÌ„d craue the mutual praiers of their brethren this is not to make them Intercessors or to adioine them for companions vnto Iesus Christ or as subordinate mediatours between Iesus Christ and vs to ranke them and cause them to marche in procession as they doe in their Letanies But this is to ioine our selues and them together to addresse and direct our selues to one and the selfe same God and father in the name of this sole and onely mediator aswell of Intercession as also of Redemption which are two pointes altogether vnseparable as saint Iohn witnesseth calling Iesus Christ our Aduocate in the same sense that he called him our propitiation meaning to exclude all other Aduocates and all other propitiators towardes God 1. Iohn 2.1.2 beeing none besides him in whom our prayers or other workes whatsoeuer are acceptable Hereupon they replie againe that so they also adde Per Christum Dominum nostrum that is to say through Iesus Christ our Lord. Yea but this is after they haue ioined with him subordinate companions both in the merites of these and those as also in pardons and whatsoeuer else commeth into their thought which is nothing else but to derogate asmuch from the mediation of Redemption and besides in the Intercession of others towardes him yea with their motherly authority falsly attributed vnto her who neuer thought vpon any such vsurpation In a worde therefore this is nothing else but to doe as they did who in Pilates house called Iesus Christ by the name of Prophet and king but it was when they buffeted and scourged him Ioh. 19.1.2 9 Thus you see my bretheren what the Iesus Christ of this false Church is from which the mercy of God hath withdrawen vs to know and to serue the true onely Iesus Christ true God and true man hauing a name aboue euery creature high middle or low in his celestiall and eternall Empire who hath declared vnto vs all the counsell of God touching our saluation by the contents of the writinges of his faithfull Prophets Apostles being the only eternal priest by vertue of this Priesthood our sole onely mediator aswell of Redemption as also of Intercession betweene the father and vs vnto eternal life in the which faith the Lord giue vs grace to liue and die to enioy one day on high eternally with him the glorie which he hath purchased by the price of himselfe 10 It remaineth now we consider of what maner of Crowne this spouse here speaketh and who this Mother is who hath crowned him therewith Nowe then by the Crowne that Maiestie and power more then Royal is meant with which our head is crowned as it is said Psal 8.6 and is expounded Heb. 2.9 and Math. 28.18 But who may this mother be who hath crowned him therewith seeing it is of the father onely that he craueth it both in respect that his diuine maiestie was as it were abased in the infirmitie of the fleshe for a time Ioh. 17.5 as in respect of the superioritie ouer all the world promised vnto him in regard of his humanitie Psal 2.8 Psal 110.1 expounded by the Apostle 1. Cor. 15.24 Ephes 4.11 and Philipp 2.9 This place therefore hath diuerse interpretations To let passe therefore the interpretation of certaine contemplatiue or rather of dreaming and doting Doctors who haue appropriated not onely this place but almost all that is said of the Church in this Canticle vnto the person of the virgin Mary who was truly blessed among all faithfull women but not therfore as these folish superstitious haue imagined as if Iesus christ did hold of his mother the crown of his Empire whereas it is his meer gracious bounty which made her his mother inasmuch as he took our flesh in her virginall wombe who hath crowned her with such measure of glory as pleased him Others haue vnderstood by this word of mother the humanity of Iesus Christ which contrariwise is crowned in him by him who hath honored it so farre with his personall vnion It seemeth vnto mee that by this worde of Mother a man may more rightly vnderstand in this place the Citie of Ierusasalem as being the capitall City of the kingdome and so consequentlie the mother of al such as are borne there and namely in respect of Salomon who was there bâ—rne and was there crowned and so also in regard of him of whom he was the figure For albeit Iesus Christ was not borne in Hierusalem according vnto the fleshe notwithstanding he there tooke his crowne Psal 2.6 and that by the testimony of Pilate who knew not what he did Ioh. 19.19.22 as it was also said by Esa 2.3 and Mich. 4.2 that he should come foorth of Hierusalem that is to say that hee should there be borne in respect of the quality of his celestiall kingdome which consisteth in the setting vp and gouernment of his Church as it came to passe by expresse commaundement Act. 1.4.12 This exposition besides the foundation which it hath serueth vnto great edification this coronation and this Crowne beeing diuersely considered in asmuch as Hierusalem a figure of the Church in her estate here below is sometimes restricted vnto the elect and sometimes also comprehendeth all those who say they are of this coÌ„pany of which notwithstanding some of them are not knowen as S. Paul before his couersion was among the Pharisees others are like darnell among the good corne vntill such time as God threshe it out This is then the cause wherefore the true spouse desiring according as this spirituall marriage implieth it that al the worlde if it might be were ioined with her in one body vnder this head and Bridegroome inuiteth the other Daughters of Hierusalem to come in good earnest and not for fashion sake or outward appearaunce and profession onely to contemplate the true king of peace in this royal maiesty of his wherewith their common mother to wit Hierusalem had crowned him I meane so farre as that earthly Salomon was the figure of this true king and Bridegrome not that the maiesty of this

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