the Lumbards 56. yeers which at first were heathen and after Arrians and had but a part of the Empire In this time the Visigothes ruled in Spaine the Aleins in Guines and Gascoine the French men in the residue of France the Vandalls in Africke the Sâ—xons in Britain the Ostrogoths in Mise and Hungarie the Herules and Turinges in â—talie and Rome Only the name of the Empire remained with Zeno in the East Transamundus King of the Vandalls in Africke banished 220. Bishops Ann. 459. About the time was great alteration of States and Kingdomes Carolus magnus overthrowing the Gothes and Vandalls with Alaricus and the Lumbards was by Pope Honorius made Emperour of the West Anno 802. Mâ—lancthon and Lanqâ—et So from Augustulus to Carolus Magnus the Empire was void 325. yeers wherein saith Eraesmus Antichrist was to arise Downam Napier and Brightman say he rose when Constantine removed the Empire out of the way to Constantinople It is true then the whore conceived the monster but she bore him in her womb 35. yeers before she brought him forth to the fight of the world 2. Thess 2. He that withheld was taken away by Constantine 311 when he overthrew Dioclesian Maxentius and Maximinian the last of those Dragons neither is he there said presently to appear or be borne into the world Chap. 13. 11. and 12. The second Beast after his rising causeth the earth and them that dwell therein to worship the first Beast whose deadly wound was healed These were the Emperours as Phocus who gave the first title of universall-Bishop to Boniface the third Bale saith he was a Britain first named Wenefridus Anno. 606. Pepin and Charles the great who gave great revenews to Leo the third But these were of the Race of the second Beast and not of the Dragon About 100 yeers after the death of Charles the Roman Empire came to Otho the first German Emperor Ann. 9â—6 After in 996. the Eel ctors of the Empire were ordained by Pope Gregory the seventeenth and Otho the third Neither were Boniface or Leâ— the first Beast as some take it for the two Beasts were bred and born long before as hereafter will plainly appear Thus much shall suffice to distinguish between the Dragon the Beast the false prophet and the whore Rev. 20. 2. The Dragon called also the devill and Satan is bound for 1000. yeers his first binding by Constantine continued untill Zadok the first Emperour of the Turks which was 1310. This dragon began to breed Anno 1051. but was not of full growth untill Ottaman the first Emperour Anno 1300. Then the Dragon and Satan compassed the tents of the Saints and the beloved city Rev. 20. who were the Christians In this time the Christians recovered again Ierusalem and held it 92. yeers Chap. 11. 3. The two witnesses 〈◊〉 and their corpes lying in the streets of the great city unburied three dayes and a half is expounded by Brightman to be the decree of the Councell of Trent the Pope and Charles the fifth dated the eight of April 1546. Calling the scriptures a dead letter as Pope Innocent had before decreed And so the scriptures were but as a dead corpes for the space of three yeers and a half Sleydan untill the coming of Mauritius and the men of Magdeburg who made the said councell to â—â—ie the ninth of November 1549. This councell continued by fits 17 or 18 yeers The Emperour with the consent of his brother Ferdinando and the Princes of Germany suffered the Scriptures again to be read in their mother tongue by a decree at Ausburg the seventh of October 1555. when the two witnesses were set again upon theiâ— feet Chap. 11. 13. And then the tenth part of the city is said to fall which was England Denmark Swetia and a great part of Germany fell then away from the Romish Religion or sea Napier takes it to be meant of the councell of Constance which began Anno 1414. These two witnesses are to prophesie 1260 dayes clothed in sackcloth which are so many yeers and then they are to be slain Wherefore they must not begin at Constantines time as Napier and Brightman suppose but a little after his death at the Councell of Ariminum where above 200. good Bishops opposed the multitâ—de of the Arrians Lanquet saith it was held Anno 361 Melanâ—thon 362 from thence the 27 of September it was removed to Seleâ—cium From whence adding 1260 yeers it will fall out to be about 1620 or 1621. About which time was the losse and fall of those two famous Churches of Bohemia and the Palatinate or if you will the great afflictions that fell on the two Churches of France and Germany which caused a great rejoycing among Papists in all places But if I might see them upon their feet again either in Anno 1624 or 25. I shall be confident it was meant of them Parker who wrote upon the crosse and died at Frankford saith by learned Brightmans leave that by the Angel powring out his viall on the sun is meant some great affliction to fall upon some Church And the Angel shewing Iohn the destruction of the whore out of the wildernesse meaneth that he which shall destroy Rome his country must be first made a wildernes which he saith is some Protestant or Lutheran State Chap. 12. 14. The time times and half a time must agree with the sixth verse of the twelfth chapter where the woman is fed in the desart 1260. dayes which make three yeers and a half Also they say it was the custome of the Prophets to account yeers by moneths weeks and dayes as Num. 14 34. Ezeâ—h 4. 5 6. The 70. weekes in Daniel must of necessity be 490. yeers 40. dayes and Nineveâ— shall be destroyed Ionah 3. 4. which came to passe just 40. yeers after by Cyaxares And thirteene yeers before the desolation of Ierusalem by Nebuchadnezzar Eusebius Of the times of the alteration of States Nineveh the Imperiall city of the Assyrians was distant from Jerusalem north-east 648. miles And Anno mundi 3238 and before Christ 730. Merodach a Chaldean slew Senacharib and his sonne Asarhaddon and made the Aâ—syrians subject to the Babylonians Babylon is 680. miles from Ierusalem towards the east About 536. yeers before Christ Babylon was taken by Cyrus And so the Empire of the Babylonians came to the Persians Persepolis their chief city was from Ierusalem 1240 miles towards the east about 302. yeers before Christ Alexander magnus overcame Darius and translated the Empire to the Grecians Their chief city Philippi was distant from Ierusalem 954 miles north-east A little before Christs time Iuliâ—â— gat thâ— name of Emperour but it was setled in Augustâ—â— at the birth of Christ So much of the sâ—cond of Daniel 1. In the eleventh chapter the two witnessâ—s prophesie clotheâ— in sackcloth 1260. dayes In the twelfth chapter the woman is nourished in the wildernesse 1260. dayes 2. In the eleventh the holy city shall they tread
and against thy will to endure the Harnesse the Bridle and the Whip Such was the condition of that Kingdome by whose aid and succour his Love was protected For in the fifth yeer of the reign of Rehoboam when they had a little breathed after their former troubles Shishak the king of Egypt made war upon them having twelve hundred Chariots and a very great Hoste He took many fenced Cities and had proceeded to the utter wasting of the Land had not the Lord at the length pitied them and turned away the rage of his wrath from Jerusalem so that he would not utterly destroy it but only bring it in bondage to the Egyptians As he saith by the Prophet Shemaiah 2 Chron. 12. 8 9. Neverthelesse they shall be his servants that they may know my service and the service of the Kingdomes of the countries This Shishak entring into the City took away the treasures of the House of the Lord and the treasures of the Kings house he carried away also the shields of Gold which Salomon had made Behold the Church now like a Mare in the Chariots of Pharaoh The drawing Mare betokeneth servitude The Chariot that they should be compelled unto it by war Pharaoh by a common name the King whom they should serve how brief and plain it is described yet lest the Saints should faint altogether under the weight of such calamity their comfort is that he calleth her his Mare as if he should say although I deliver thee over to Shishak yet understand I have a care of thee I do challenge thee for mine own and thou shalt be safe under my protection Note that hee whom the holy Scripture calleth Shishak is called by prophane Writers Steroosis And hee joyned Kings together to draw his Chariot Diod. sic lib. 1. pag. 37. lin 23. Vers 9. Thy cheeks are comely with Turtles or withrows of Jewels Thy neck with chaines of Gold Wee heard in the Analysis that this and the two next verses did belong to the Kingdom of Abijah and Asa Abijah ruled but a while and therefore no great variety of matter hapned in his time therefore that which is common to both is delivered in the beginning of this Versâ— but that which concerneth the affaires of Asa is afterwards set forth more at large The Iewels like Turtles beâ—oken chastity and carefulnesse The two Cheeks are the most conspiâ—uous parts of the body these were the Tribes of Iuda and Benjamin in whom the Church at that time was chiefly known unto men This chastity and carefulnesse appeared first in Abijah who making warre with Ieroboam endeavoured with gentle speech to call back the ten Tribes from their wicked purpose warning them of their falling away from God There are with you saith he Golden Calves which Ieroboam made you for gods but wee have the Lord our God whom we have not forsaken and the Priests which minister unto the Lord are the sonnes of Aaron and the Levites wait upon their businesse 2 Chro. 13. 8. 10 c. for although this integrity was not pure without any pollution as appeareth 1 King 15. 3. yet was it Turtle-like chastity to that filthy whoredome of the Israelites so when Abijah and the two Tribes were beset both behind and before they cried unto to the Lord Behold the voyce of Turtles carefull doubtlesse in so great a strait but adorned with holinesse as with Jewels the Lord heard them and stroke Ieroboam and all Jsrael before Abijah and Iudah with a great slaughter 2 Chron. 13. 14 15. So Asa beset with almost infinite hosts of Zerah the Ethiopian called upon the Lord in the voyce of a Turtle saying It is nothing for thee to help either with many or with them that have no power help us O Lord our God for we rest on thee and in thy name we goe against this multitude O Lord thou art our God let not man prevaile against thee Whereby the enemies were put to â—light and the Church greatly inriched with their spoiles 2 Chron. 14. 11. c. Vers 10. Wee will make the borders of Gold with studs of Silver The Spirit proceedeth to shew the condition of the Church under Asa that hee might give her yet a more comely ornament as it is declared by the taking counsell of adorning the Spouse Wee will make thee saith he borders of Gold that is wont to be better which is brought to passe by the conjoyned studies of many then that which is done by one alone Furthermore Gold is now also added no lesse excellent in the singular workmanship then in the price it self for it should be chequered with silver studs This did openly foreshew that constrained meeting of the Kingdome by Asa and that consultation made by the common consent of the people and of all orders in the fifteenth yeer of â—is reigne of taking away all abominable gods out of the whole Land of Juda and Benjamin and a penalâ—y imposed on him that would not seek the Lord 2 Chro. 15. 9. 10. c. Now was order taken for adorning the spouse not by the Kings authority alone but by the decree of all orders And that Reformation which was begun in the beginning of his reigne was now more fully grown to a ripenesse The silver studs were that faithfull executing of the decree whereby the Kings grand-mother Mahaka was put from her regency for her horrible idolatry 2 Chro. 15. 16. Vers 11. Whilest the King was at his repast my Spikâ—nard gave smell thereof Ye have heard before that the gifts of the spirit are shadowed by oyntments and Spikenard which is chief among oyntments rightly betokeneth the most excellent gifts Therfore while the King sate the spouse as it were opening a Box perfumed all the neighbourhood with breathing out most holy graces But if any ask who the Prophet saith sate at this repast Behold King Asa compassed with a large garland of Iewes and Israelites in that assembly where he made borders of gold with studs of silver 2 Chrâ— 15. 9 10. A covenant was made but whâ—t mirth of a banquet could be compared with this delight Furthermore the joy in sacrificing which was great at that time had the holy pleasure of banqueting conjoyned to it by the Law As concerning the smell of the Spikenard how pleasant was it to make a covenant among so many people to worship the Lord with all their heart and with all their minde Many of Ephraim Manasses and Simeon stirred up by the sweetnesse of this smell clave to Asa seeing the Lord his God to be with him c. As it is said 2 Chr. 15. 9. Therfore whatsoever is spoken of the Church in the raign of Aâ—a is contained in these 3. little verses Vers 12. My wâ—lbeloved is as a bundle of Myrhe unto me He shall lie between my breasts Herein are three things signified sweetnesse of knowledge by Myrhe Administration of doctrine by breasts and the quiet and continuall use thereof by lying or
the worship of God before all Wine Psal 122. 1. The King himself likewise in the sweetnesâ—e of singing a figure of the Bridegroom with diligence and desire of Religion one of the company of the faithfull did not he desire one thing of the Lord that he might dvvell in the house of the Lord all the dayes of his life Psal 27. 4. He manifestly confirmeth the Law of the mouth of God to be betteer to him then many thousands of Gold and silver And his judgements to be sweeter then hony to his mouth Psal 119. 72. 103. Vers 2. Because of the savour of thy good ointments thy name is as an oyntment poured out Therefore the virgins love thee Here with an elegant Periphrasis is set forth the consiâ—eration of the name of the Bridegroom from the effects whose force is weakâ—ed by the similitude For the sence is Thy name is an oyntment poured out very well answering to the smell of thy oyntments Oyntments signifie the gifts of the spirit and the smell of these gifts is that fruit and sweetnesse which is received by the Communication of them Now whereas the Church publisheth the oyntments of the Bridegroome it properly pertaineth unto Christ which is a most replenished treasury of the infâ—nitnâ—sse of all graces Yet it is not to be doubted but here together with Christ David his type may also be beholden who being repleniâ—hed with great abundaâ—ce of most divine graces breathed out their sweetnesse to Gods people which he governed He was a man after Gods own hear by whose example the Kings following are commended He was ordainâ—d to be the aâ—nointed of the God of â—acob 2. Sam. 23. 1. God annointing him with his holy oyl Psal 89 21. Neither was it without cause â—hat he was three times anointed First privatly by Samuel secondly by his own Tribe thirdly by all Israel whereas the other Kings were only anoynted but once Whence that name is worthily given him Psal 2. 2. The Kings of the earth stand up and the rulâ—rs take counsell together against the Lord and against his anointed Wherefore in these words Solomon deâ—lâ—reth the happinesse of those times which had a King so well furnished with all the gifts of the spirâ—t The virgins are the citizens of the Church that people of God which obeyed his government who therfore loved his Kiâ—g exceâ—dingly because they saw him anoynted of God and enrâ—â—hed with sucn notable and excellent gifts The love of the virgins first shewed it self when Saul persecuted David â—econdly in his two yeeâ—s wars with Ishbosheth and thirdly in Absolons conspiracie when the true citizens divinely smelling the Odour of the annointed King could not be terrified by any dangers from â—leaving to him with firme mindeâ— So short but lively is the image of the Church in Davids raigne Notable in kisses In the figurative Mâ—ssias In the peoples desire of those kisses and the love of the virgins in the true Subjects a most happy Kingdom wherein these four reigned Vers 3. Draw me we will run after thee The King hath broâ—ght me into his Chambers we will reioyce and be glad in thee we will remember thy love more then wine the righteous do love thee In this one little verse Solomon intreateth of the Church during his raigne whose whole condition is divided into sixe members First the King drawing by his example and the spirit working together in the faithfull The first authority of his raigne began with the published meeting at Gibeon 2. Chro. 1. 2. Of what force was this attraction There followed most calme peace such abundance of wealth as no where the like wisedome almost more then mortall Glory which amazed all other Kings and which exceeded all a beholding next unto God These were enough to have drawn the most unwilling But the people followed willingly We will run say they after thee Secondly here is taught that the people drawn by the Kings example do flie with a swift course He commanded the meeting at Gibeon they flocked thither in great troopes 1 Chro. 1. 13. Thirdly the chamber whereinto the Bride is brought was that most magnificent Temple built by Solomon This house is the inner chamber nay rather the couch and Bed as it is afterward called wherein the Bridegroom converseth with the Bride most familiarly whither Solomon brought the Church when for her sake he built and adorned it so beautifully and especially by drawing the people into the Temple on the day wherein he dedicated the house going before them with sacrifices prayer and thanksgiving as 1. Kings 8. through the whole chapter Fourthly and fiftly is declared how joyfull all the people were of those things so happily begun and continued for many yeers Lastly he saith the upright love thee But why doth he mention the upright as though there were any in those times whose hearts were not sincere and sound verily he seemeth by these words to passe over privily those blessed times to a sorrowfull falling away We know how grievously Solomon fell in the last yeers of his reigne by bringing in strange wives 1. King 11. His heart was not found towards the Lord but he followed Ashtaroth and Mâ—lcom and built an high place for Chemosh and Molech But did not many of his flattering courtiers run before whither they saw the King ready to decline But the faithfull and upright in heart remained firm in the truth howsoever destitute of the Kings authority Here then we may behold the beginning and middle of his raigne very pleasant The King leading the people following The Temple built mâ—st magnificently the great mirth and rejoycing of all mâ—n But the most part in the end were defiled yet the love of the upright was constant though many fell away to Idolatrie Vers 4. I am black but comely O ye daughters of Jerusalem as the Tents of Kedar as the Curtains of Solomon Having spoken before of the flourishing estâ—te of the Church now the withering age followeth which is wholly propheticall and so are all the rest which follow Brightnesse and light are tokens of mirth and gladnes and are so used in the Scriptures Black and darknesse are applied to griefe and mourning And truely there hapned mournfull times presently â—fter Solomon when his son Rehoboam by an undiscreet answer drave ten Tribes from the Church No marvell then if she mourned in black a matter so full of offence that it might make the strongest to stagger and the weak to fall altogether wherefore least any should split his ship against this Rock the whole rage of that time is not described in a word as before but in full five verses He beginneth at the falling away of the Tribes where a great alteration hapned aswell in the Church as in the Kingdome The Church affairs are first declared briefly in this verse afterward severally in the 6 7. and 8. verses The state of the Kingdome in the 9. verse As concerning the briefe explication The Church confesseth
her self made brown and black by the losse of her children and much of her former beautie The two similitudeâ— in the end seem to agree with the two distinct members in the beginning of the verse I am black as the Tents of Kedâ—r but coâ—ely as the Curtains of Solomon The Kedarens are Arabians living iâ— hair-cloth Tents made of Goates hair Solinus chap. 45. which they carried with them whither they would Pliny lib. 6. chap. 28. But the curtains of Solomon were such as did not only exceed the Kedaren haircloth by almost infinitâ— degrees but also they had a setled abode whence the Jews figurâ—â—ively used them for every part of the house as with Ieremiah chap. 4 20. Suddenly are my Tents spoiled and my curtains in a moment This also sheweth that he wrote this song after his repentance for iâ— he had known these things before his fall A prophet needed not to have been sent to admonish him of renting the Kingdom from hiâ—â— and giving it to his servant 1. Kings 11. 11. Vers 5. Look not upon me because I am black because the sunnâ—â—ath looked â—pon me my mothers children were angry vvith me They made me the keeper of the vineyards but mine ovvn vineyard have I â—ot kept In this verse is a speciall description of the two Tribes as there is of the other and in the two verses following In this verse in the first words he preventeth the contempt which might be objected and then sheweth the causes of her calamitie Look not upon me saith she that is to say behold me not disdainfully which words do not only command but also foretell in what eâ—timation she should be among her own people The causes are three first the principall becâ—use the Sun hath looked upon me that is heaven hath inflicted this calamity on me as God hath threatned it before 1 Kings 11. 11. 30. 31. And Rehoboam regarding not the hand that smote him heareth of Shemaiah Thus saith the Lord this thing is from me 1 Kings 12. 24. The wrath of God is here very well described by the heat of the the sunne Secondly the inâ—trumentall cause My mothers children not only by kindred but also by Religion being grievously offended at me have broken off their former conjunction with me and consulting privately by themselves are altogether separated from mine acquaintance See the History 1 Kings 12. 16. c. The third cause giveth occasion to the former causes They made me the keeper of the vineyards but mine oâ—n vineyard have I not kept do you ask the cause why God and her brethren were so offended Thus it was The chiefe authority deferred to the Tribe of Iuda both by Gods decree and the consent of their brethren was ill administred by her The Lords vineyard was committed to her to be kept For â—e despised the tent of Joseph and chose not the Tribe of Ephraim but chose the Tribe of Iuda even mount Sion whom he loved Psal 78. 67. 68. yet through Solomons Idolatry and defiling Gods worship by the just judgement of God the other Tribes were offended at Iuda and by separating themselves made the Church deformed and polluted Vers 6. Tell me O thou whom my soule loveth where thou feedest where thou makest thy flock to rest at Noon for why should I be as one that is vailed by the flâ—cks of thy companions Having spoken of the state of Religion in the two Tribes how and for what cause they were afflicted Now he speaks of the scattered reliques in the other ten This verse containeth a question of the beloved and the next the Lovers answer This hath a petition in the first part and an inquiry in the rest The Petition sheweth the great care of the godly their minds were inwardly inflamed with his love though hee were out of their fight They ask of him himselâ— but whom should they ask else where hee is whom they seeke They knew he was alwayes in heaven but not without cause they doubted where he fed and folded his flock on earth They saw their brethren falne away from Iudah yet they knew there was neither God nor Priesthood nor Law in Israel 2 Chr. 25. 3. The question is Why should I be as one that is covered among the flocks of thy companions A woman veyled or covered is taken for a Whore as Gen. 38. 14. Their manner was to cover themselves It is also much used in mourning as the Leaper was commanded Lev. 13. 45. and Mich. 3. 7. It signifieth in this place as if he should say Why should I be like a woman pining my self with grief and sorrow in beholding the wiked Idolatry of the Israelites Why should I live among these Idolaters Where I am inforced to hide and cover my self not daring to speak what I think It is to be observed that the seducers of the people are called his fellowes not by a true name but by reason of their ambition wherby they boasted to be equall to the high Shepheard and carryed themselves as his fellowes For the ten Tribes had forsaken the true God and coyned a new Religon at their pleasure as yet they had the same right which the chief Shepheard had to make lawes for their flocks how God should be worshipped of them As the Pope now boasteth to be Christs fellow making new Religions with punishment inflicted on those which observe them not Such was the pride of Ieroboam and the other Israelites who would be fellowes with him to whom all are servants Vers 7. If thou know not O thou fairest among women goe thy way forth by the footsteps of thy flocke and feed thy Kids beside the Shepheards Tents This is the answer of the Bridegroom comforting his beloved in her grief who whilest she which was defiled with such deformity was adjudged by him to be the fairest of women and to excell all other congregations in the world For although these reliques lurked here and there in the Kingdome of Ieroboam yet made they but one Church with the two Tribes Then he shewes her the path where shee should go and with his finger pointeth to the pastures where he rested whom she sought The flocke are the two Tribes among whom the Church was more apparant the Kids are the scattered reliques of the Israelites When he appointeth them pasture besides the Shepheards Tents hee bids them goe into Iudea and worship the Lord after the institution of the true Priests Vers 8. I have compared thee O my Love to my Mare or to my Troope of horses in Pharaohs Chariots This comparing of his Love to a Mare may seem a grosse similitude to distressed Lovers but to the Counsell of the Spirit most sweet and Divine We have seen in what case Religion was aswell among the two Tribes as among the dispersed reliques This one verse toucheth the Civill state what can be more servile then to be joyned like a Horse to a Chariot to draw therein at the Drivers pleasure
that time a Florentine Bishop openly began to lament the Misery of the Church and doubted not boldly to affirm Antichrist to bee come already Also one Arnold a Romane could not hold but with the losse of his head bewailed the grief of the Spoâ—se And Hildegarde the Prophetesse to whom the Church appeared in a vision in the forme of a woman wailing her face sprinkled with dust by the Priests her garments rent and torne the innocent Lambe driven from her by their fault and many the like Adde unto these Bernards complaints upon the Canticles and others Afterwards there arose many and more and more every day which freely professed their grief By whose tongues the Spouse declared her misery to the daughters of Ierusalem Verse 8. What is thy beloved more then another beloved O thou fairest among women What is thy beloved more then another beloved that thou doest so charge us These daughters of Ierusalem were the friends of the Spouse They call unto her familiarly and lovingly and better sighted then others they acknowledge her most beautifull being naked and compassed with darkenesse Yet were they altogether ignorant of her beloved otherwise they would not have asked what he was They shew great desire of knowledge asking again and again to be shewed him At the complaint of the godly doctors the studies of the Elect were stirred up so that hee which promised onely the first lineaments of true piety and Religion had great companies following him See the multitude â—locking to Petrus Waldeâ—sis about the yeer 1160 a private man not graced with any ambitious titles Vers 9. My beloved is white and ruddie the chiefest among tennâ— thousand Shee willingly yeeldeth to their desire hoping to get what she sought for the sooner by their meanes The answer is threefold Common spâ—â—iall and mixte Which seemes to note out so many times wherein there should be the like knowledge of Christ Common in this verse taken aswell from things inheâ—ent as from Circumstances The things inherent declare the excellent sweetnesse of the lively colours of Christ which concernes those times of the Waldensâ—s when the aforesaid Peter made his house as it were a Schoole of Sacred learning where he taught the Caâ—â—chisme and first rudiments of Religion turned the Bible into their owne language translated some writings of the Fathers and by his diligence and piety brought it to passe that at length the beautifull colours of Christ shining with pure holinesse and Red with the merits of his death might be seen of all men which did not wilfully shut their eyes The circumstances are 10000. men attending on Christ For when the truth was discovered by Petrus Waldensis and his fâ—llowes the Romane Antichrist seeking by all meanes to abolish the truth spread it abroad unwittingly in many other places whose fruitfulnesse was such that about the yeer 1200. the Albigenses duâ—st joyne battell with the Antichristian Bands which Innocent the third sent to destroy them under the leading of Leopoldus the sixth Duke of Austria and Simon Earle of Mountfort At length Reymond Tolosaâ—us and Petrus King of Tarracon came to aid the Albigeuses Then might ye see the Bridegroom begin to shew hiâ—selfe again to the world attended with 10000. truly Crosse-bearing souldiers Which had wandered many yeers before solitary and without company Vers 10. His head is as the most fine gold his lockes are bushie and black as a Raven An other part of the knowledge of Christ more plaine and evident then the former For now the Daughters of Ierusalâ—m learn of the Spouse the excellency of the principall members which the world knew not by many ages The head as the most fine gold or as it is in the originall gold of gold signifieth as much as King of â—ings For all other wear Crownes of gold upon their heads which with their Kingdomes may be taken away but his head is as pure gold it selfe because it is Eternall and Essentiall which teacheth that Christ would now shew himself a King in the Earth As it came to pâ—sse about the yeer 1216. in that long contention of Frederick the Emperour the second of that name with Honâ—rius the third Gregory the niâ—th and Innocent the fourth then presently after the Albigensâ—â—n Warre that the Kingdome usurped of the Popes by Tyranny might be restored again to Christ the right Lord or true owner The bushie looks are the multitude of the faithfull very comely and beautifull in those times for their mutuall love and imbracing one of another yet wanting the brightnâ—sse of externall policy The blacknesse of the hair be to keneth the Wars troubles and persecutions of those times bewailed by many As some of Sweveland at Hallis Robert Groster Bishop of Lincolne Matthew Paris Guilihelmus de sancto Amore Arnoldus de villa nova cryed out that all Christian people by craft of the devill had gone astray from the truth of our Lord Jesus Christ that the faith which the people commonly had was like the faith of devils and that all Christian people were led to hell See how rightly they are compared to the colours of a Raven they were so black and disordered Neither did this deformity then first invade her but then she bâ—gan first to be acknowledged and bewailed Vers 11. His eyes are as the eyes of Doves by the rivers of water washed with milke and fitly set Christ carefully looking on his spouse boweth down his head that he may behold her the more neerly and exactly As the doves bow their necks with eyes inclining towards the water when they desire to quench their thirst And where the spouse was deformed altogether with dust he useth no shâ—rp remedy but applieth much mercy and gentlenesse in cleansing her outward filthinesse His eyes are fâ—tly set not overnâ—â—ch standing out nor too much dipping in but fitly placed to behold the whole condition of the Church These eyes of the Bridegroome so delectable were shewed to the world by Michael Cesenas and Petrus de Carbaria about the yeer 1277. together with Iohn de Poliaco all which Pope John condemned Because first they taught diligently that Pâ—ter was nâ—nâ—onâ— head of the Church then any other Apostle neither did Christ â—eâ—ve after him any vicar â—r head of the Church Which evidently declareth the first part of the similitude that Christ beholdeth his Church with no lesse attention then the thirstie and drinking doves behoâ—â— the waters with â—ttentive eyes Secondly they taught plainly that The Church hath no power to correct any one with coactive punishment as thâ—y â—â—ll it much lesse hath the Pope any such power to correct punish institute or remove any one in the magistracie Whereby they prove the Pope clean contrary to Christ the one washeth away spots with milk the other with salt-peter the one restraineâ—h and puâ—isheth faults with the word the other with the sword c. Thirdly they taught that Priests and elders had all a like authority power and jurisdiction Emperors