Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	let_v	lord_n	sin_n	4,896	5	4.6771	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

the manifold turmoiles which the Church and euery member there of must suffer while she waiteth looketh for the accomplishment of her desire as neither the comforts consolations which Christ hir bridegrome giueth hir being in heauen and reaching foorth his armes vnto hir vnto the end and consummation of the worlde Mat. 28.20 Ioh. 14.16 yea mouing raising in vs these vndeclareable sighings gronings which are neuer neglected of God Ro. 8.26 2 Now in this beginning we are to consider foure points The first who he is that speaketh because as we said the last day there be in this Canticle many persons brought in Secondly to whom or rather of whom it is heere spoken For it is not said here Kisse mee but Let him kisse mee Thirdly we must consider what the demand is of her which speaketh fourthly after what fashion this demaund is made It is then the Spouse or Bride which speaketh to hir Bridegrome For as touching the manner of speaking whereas the spouse saith not Kisse me but Let him kisse me this is according to the vse and custome of that tongue wherein Salomon wrote therefore letteth not but that the spouse addresseth hir speach to hir beloued But it may seeme strange and litle seeming to this most chast and pure Virgine that shee in this sort beginneth first sith honesty it selfe prescribeth commandeth in euery wel-ordered marriage that the first words proceede from the man and not from the maiden or woman which hee woeth I aunswere that euen in deede so it is also in these spiritual fiansailes in respect of euery faithfull soule For albeit the spouse spake first in this place as couering desiring hir beloued euen as the hinde brayeth after and desireth the refreshing of the riuers of water Psal 42.1 notwithstanding we must take diligent heede how wee thinke that this desire of hers which opened the mouth began from her It is then the Bridegrome which hath spoken first vnto her prepared her within to seeke and search after him as it is said Psal 116.10 I haue beleeued therefore I haue spoken And in an other place With the heart a man beleeueth to righteousnes and afterward with the mouth he confesseth to saluation Rom. 10.10 And indeed Ezechiel cap. 16. declaring the begining of this contract of mariage sheweth vs wel that it proceeded-not from the spouse whom he compareth to a poore maiden comming newly forth out of the wombe of hir mother altogither bloudie polluted Which S. Paul plainly without figure expouÌ„deth vnto vs Ephes 2.5 calling vs poore and wretched carrions dead in sin And this is it which the iustest of vs al must auouch coÌ„fesse that it is the Lorde which hath loued vs first and therefore hath washed vs. Apoc. 1.5 1. Iohn 4.10 and elected chosen vs not in our selues no more than hee hath made vs by our selues Psal 95. but in his welbeloued not that we were already holy but that we should be made holie Ephes 1.4 Wil we haue examples hereof Abraham followed the Lord but it was because he was then called when he was a poore miserable Idolater among others Ios 24.2 Isaacke was the child of promise apprehended by his father Abraham by faith therefore was he engendred beyond aboue the order of nature Gen. 18.13 Rom. 4. for it is God which must giue children vnto Abraham that is to say make himselfe a Church it is not in Abraham to giue a Church vnto God Iacob inherited the blessing because God loued him and not Esau Gen. 25.23 and Mal. 1.2 Moses is sent to deliuer the people but it is as it were mawger himselfe Exod. 3.11 The people is brought into the land of Chanaan but it is being forced thither as it were by constraint The prophets haue spoken but it was because the spirit of God was vpon them the Apostles folowed Iesus Christ yea but being then called when they thought on naught else but their nets their fishing Saint Paul was a chosen instrument of God but by a special singular grace then wheÌ„ he was a blasphemer persecutor 1. Tim. 1. Briefly to go no further for exaÌ„ples of euery one of vs which are here assembled as it were out of al quarters of the world euery man taking a view of himself is there any one to be found who can rightly and in conscience say that hee first knewe God and hath first spoken vnto him Nay let vs all on the contrary side protest and confesse before the face of the Lord that which is spoken by Esaie namely that hee hath made himselfe to bee found of them which sought him not Esay 65.1 And who is he which hath giuen him first Rom. 11.5 seeing we cannot of our selues so much as think of the things of God 2. Cor. 3.5 To return therefore to our matter the spouse speaketh here the Lord hauing first spoken vnto hir in hir hart according to that which is said in the 51. Ps Open thou my lips and they shal shew forth thy praise to speake in a woord she was drawen of God Ioh. 6.44 to the end that euerie mouth should be shut to giue the glory only to God as beeing the beginning midle and end of our saluation For howe could the spouse sigh after hir beloued if shee were not assured by faith of his loue towardes hir Rom. 10.14 Now faith is not of our selues Ephes 2.8 but it must bee giuen vs to beleeue Phil. 1.29 3 But let vs on the other side remember that which the spouse teacheth vs by these words namely that the free loue of the Lord towardes vs engender in vs that other loue with which we loue God and with which the faithfull loue one another in the Lord things so linked knit togither that they cannot bee separated For as this is a sure testimony that wee are the sonnes of God if wee loue him 1. Ioh. 3.10 so againe the loue which we beare vnto God is shewed herein that we loue one another 1. Ioh. 4.20 as the Lord himselfe so carefully aduertiseth and warneth vs in that excellent last sermon of his which he made to his Disciples going to his death and which was afterward so many times reiterated by his welbeloued Disciple in his first general Epist And the lord himselfe saith in S. Luke 7.47 of that poore woman which was such a sinner that she loued much whence he would haue them to gather that many sinnes were pardoned hir We also therefore on whom the Lord hath bestowed so many tokens of his fauour and grace in this our time let vs follow this aduertisement witnessing by a true conuersion vnto God and as well by louing of him as mutual charity one to another that we are in deed of the number of them whom he hath truly loued 4 But now to come to the third point let vs consider what this spouse demandeth He vnto whom she addresseth and

seeing him not in the bed where shee slept was not therefore cleane out of hart but getting her selfe vp sheweth that because she found him not her desire of seeking after him was so much the more augmeÌ„ted And indeed as we said the last daie this is the means by which the Lorde not suffering himselfe to bee alwaies found at the first sharpeneth the faith and hope and fortifieth the patience of his as we see it by infinit many of examples of the holy Scripture So the people serued as a straunger foure hundred yeares in the land of Chanaan and of Aegypt and fortie yeares in the desert and seuenty yeares in Babylon So did Ioseph endure much in prison and Dauid during his flight saying in the 40. Psal I waited and waited for the Lord and he heard me According therefore vnto these examples if in diuerse difficulties and distresses touching our conscience either in perils or aduersities it seemeth that the Lorde as I maie so saie flieth from vs let vs runne couragiouslie after him vntill hee suffer himselfe to bee taken of vs. But who shall continue vnto vs this vigor and courage He who for the loue which he beareth vs first formeth in vs the loue whereby wee loue him reciprocally as the spouse doth thrise heere reiterate it that is to saie not fainedly as hypocrits do nor so so as they who are neither hot nor cold nor seething but luke-warme and therefore are by and by vomited vp Apoc. 3.16 whereas they who are violent and importune catch the kingdome of heauen away by an holy importunity Matth. 11.12 Luke 18.2 2 But wee must especially consider that which the spouse saith in this place namely that she diligeÌ„tly sought after her Bridegroome by the open places and went round about the Cittie and found him not For contrariwise in the parable of the banquet Luk. 14.21 the seruantes are commanded vpon the refusall which the greater sort and the rich made to go vnto the open places streets of the City to bring together those which were poore impotent lame and blind But this similitude tendeth to another purpose then this of the spouse to wit to shew vs that they are no members of the Church or if they were before leaue to bee who make more reckoning of their woorldly ease and other their commodities and affaires of this world then they doe of their conscience in whose places God doth often chuse the poore and contemptible of the world as it is saide in the Canticle of the blessed virgin Luk. 1.52.53 We read also Pro. 1.20 that Wisedom maketh her voice to ring in the streets and open places but it is not said that she was harkned vnto or receiued there yea coÌ„trariwise Wisedome lamenteth and bewaileth the disorders which doe there raigne There is likewise speach in the parable of the sower of seed which fel in the waie which because it pearced not into and entred the earth it was incontinently eaten vp by the birds These two places maie serue vs for the interpretation of this in which we vnderstand by the open places and the circuite of the Citty that which is coÌ„monly receiued beareth sway among men And to saie al in one word it is that mask which is called at this daie by the name of the Catholique Church not that Catholique Church which wee mention in our Creede but that monster which the efficacie of errour hath engendred by her who hath bewitched the kinges and nations of the earth as it hath beene before prophecied and foretold 3 To answere therefore this matter which is the last refuge of our aduersaries what is that the spouse here saith beeing so affrighted hared for that her Bridegrome is departed from her while she was asleep in her bed It is this which I say repeate againe that she thought that he whom she sought and so consequently the truth and her saluation were to be found in the religion which was commonly receiued among the people And what induced her to think so The promises made vnto that people and to no other before the comming of the Bridegroome in flesh Act. 3.25 as at this daie the Church say they cannot erre hereupon to ground al their errours Wherein then did this spouse deceiue her self Euen with that which was aunswered Ier. 18.18 and presupposing as they woulde gladly make vs to beleeue at this daie of Saint Peters steeple at Rome that religion was nayled as it were with a tennepenie naile vnto Abrahams race without distinguishing the true Israelites from the false as Saint Iohn Baptist reproched them in his time shee iudged of true religion according vnto that which was brought in when she was asleepe of a long time receiued of great smal whereas shee should haue sought after that which was proposed and commanded for a rule vnto the people that is to saie in the lawe and in the testimony as it is said Esa 8.20 For seeing that the true Church iudgeth not the the controuersies of religion but so farre as to referre her selfe wholy vnto that which the Bridegroome hath thereof determined by the mouth of his Prophets Apostles it followeth that it is neither vnto that which is commonly receiued and maintained nor vnto the greater number that wee are to refer our selues to be resolued seeing that euen in the affairs of this world there bee more fooles then wisemen and more wicked men then good but we must refer our selues vnto the Bridegrome himself who is iudge both of the one and of the other Yea but where shall a man finde him Wee must not say saith the Apostle after Moses wee will ascend vp into heauen to finde him there or passe the Sea to seeke him But the woorde is in thy mouth and in thy heart that is to saie this word of faith which wee preach Rom. 10.8 And this is it by which we must discerne the true Catholick Church from the false 4 What is then you will say this Catholicke Church in the which no where else Iesus Christ is found out of which there is no saluation It is the assembly of all the true elect and faithfull gathered out of al people and nations in vnitie of the Propheticall and Apostolicall doctrine considered in her generality in which assemblie truely the light of the trueth can neuer be put out albeit in the parts and members of the bodie distinctly seuerally considered there may be some defects doubts ignorances as the history of all times declareth the same To this Church thus vniuersally considered is opposed the generality of all companies besides which are also called Christian and which keepe the marcke of Baptisme but haue forged vnto themselues a religion according vnto their owne lust and fancy whether they couer themselues with the name writings of the Prophets Apostles il interpreted or whether they inuent a doctrine altogether newe according vnto their own pleasure for which cause

were in a looking-glasse beholde our selues desiring the Lord to grant vs his grace so to profit in this Canticle that we passe and surpasse herein Salomon himselfe keeping carefully in our harts that which Salomon let slide out of his except wee will say that in his olde age which thing may in part be gathered out of the booke of the Preacher hee had the gift of repentance although the Scripture make no expresse mention thereof and that at the least his Idolatries endured manie yeares after him 7 How euer it be not to stay long on this point coÌ„sidering the order of the three bookes of Salomon we may say that in his Prouerbs hee teacheth men the true guiding direction of this life in such sort and after so familiar a maner as if a master were speaking to his scholers in the schoole Afterwarde in his Ecclesiastes or the booke of the Preacher hee leadeth vs as it were from the plain and champion country vp to an high hill causing vs thence as from a more high and eminent place to beholde the diuers turnings and windings by the which men wander and goe astray some after one fashion others after an other declaring and shewing himselfe amidst these waies laberinths which is the true way that we be not surprised and ouertaken with the vanitie of this worlde but vse and order our life in such sort that it bee vnto vs the way which leadeth vnto the true euer-during happines and felicity Now lastly in this Song or Canticle those whome hee hath in such double wise instructed he lifteth here aboue the cloudes being as it were rauished with the consideration contemplation of those heauenly blessings as if they were already dwelling in and inhabiting the heauens or at the least did alreadie knocke at the gates thereof The which order of his booke is by one of the auncient fathers resembled by way of allegory to the Temple of the Lorde built by the same Salomon in the which was first the vtter common court for the people vnto which the booke of the Prouerbs may be compared after that was the inner place prouided for the Priestes and lastly the Sanctuarie called the holy of Holies Euen so we may say that the Church is as it were lead to enter into the Holy place by the booke of Ecclesiastes called the Preacher from thence by this Canticle or Song brought euen to the entery in of the Sanctuary or Holy of Holies after hir bridegrome Iesus Christ who is first entered in thither to dedicate vs the way Heb. 9. there to prouide vs a place of abode Ioh. 14. whereinto according to that praier and request which he hath made to God the Father for this his bride she also might be receiued in hir time Ioh. 17. 8 It remaineth now that we come to the text of this Canticle or Song which we will not at this time beginne Let vs in the mean time so heedefully consider of these things which haue beene said that we make our profit by them beseeching him which hath shewed vs so great fauor as to haue brought vs into his Church out of the filthy pollutions of this world so many Idolatries and superstitions that he will giue vs his spirite the better to consider of and to vnderstand his holie Doctrine taught in his Church that wee may profite thereby more and more in the knowledge and true feare of him considering the bottomles depthes of his great mercies in this that in steede of reiecting and casting vs off according to our merits it hath pleased him to cleanse vs from so many filthes and corruptions to dedicate and consecrate vs wholly vnto himselfe as a chast pure virgin Wherefore let vs not grieue or make sad the spirit of Sanctification but contrary-wise suffer him to woorke mightily and power-fully in vs waiting for his second comming which shall be the accomplishment of that which we must presently hope for According to his holy Doctrine we will craue of him grace and mercy as followeth Almighty God and heauenly Father c. THE SECOND SERMON VPON THE FIRST CHAPTER OF THE CANTICLE OF CANTICLES Our helpe be in the name of God c. It is written as followeth in the first Chapter of the Canticle of Canticles the second verse 2 Let him kisse me with the kisses of his mouth 1 A briefe recitall of the principall scope of this Canticle 2 Foure things to be considered in this text and why and in what sort the bride speaketh first 3 That the loue of this bridegrome towards his bride and the loue of the bride towards hir bridegrome is reciprocall mutuall 4 Why the bride staÌ„deth so much vpon kissing of the bridegrome and the ancient maner and fashion of kissing 5 Why the bride addeth these words of his mouth of the diuerse fashions by which the bridegroome hath contracted with his spouse from the beginning 6 Of the two degrees of this spirituall marriage 7 Of the three degrees distinctly sette downe by the Apostle of this marriage 8 How the spouse kisseth in being kissed and the difference between these two kisses 9 Where the kissing of the spouse must begin and end 10 What the kisses of the spouse must bee and who they are which indeed kisse Christ and are kissed of him WE haue before summarily declared the end scope whereunto we must refer the contents of this Canticle what wee are to learn out of it namely that so we ought to be in this woorld as if we were not at al in it but be in mind thought rauished into heaueÌ„ Phil. 3.20 vsing in such wise al those things which present offer themselues here to our senses that we refer the vsage of them to the glory of God 1. Cor. 10.31 And to this thrise-happy coniunction wherunto we daily aspire which is the perfect and entier enioying of our Lorde Iesus Christ which he hath requested of his father for vs. Iohn 17.24 Whereof we haue now the holie spirite for a gage and pledge 2. Cor. 5.5 waiting vntill God be all in all in his children 1. Cor. 15.28 This is heere represented vnto vs in the person of the Church composed of al the faithfull which although they be here belowe creeping as it were groueling on the ground are notwithstanding already in a maner rauished into heauen and as a betrothed damsell or rather a bride desireth the end and consummation of the marriage with which affection we ought euery day to be stirred vp moued whereas aboue before al other things we daily craue and desire of our father That his name bee hallowed That his kingdome come seeing that euen our own saluation is not the farthest end whereunto wee tend but the glory of our God therein Whereunto the Apostle doth also teach vs to refer all things as being the last end and scope of our election And Salomon in the meane while forgetteth not

meete with it as indeede alas he met it with a mischiefe when Satan which remaining not in his first estate had made himselfe most fowle and most wicked discouered himselfe inough vnto him for such a one as he was and most worthy to be hated and reiected when in tempting of him he accused the creator of enuy and lying And behold here wherein Eue and after her Adam did faile inexcusably to wit that in steede of vsing that addresse and helpe which they had to know well enough and to hate this deceiuer they suffered themselues to be perswaded of him so enthralled and captiuated themselues with all their posterity in this corruption Rom. 7.14 which maketh that he is now most blinde and most bad together in louing and in hating 10 For if we examine the whole course and traine of the worlde what shall wee finde els but some deceiued in the difference betweene good and faire and euill and foule others wittingly louing that which is worthy of hatred and hating that which they ought to loue For example if the question bee touching that which directly concerneth the loue and seruice of God behold the superstitious and Idolaters so bewitched that not only they caÌ„not nor wil not know loue the truth but they stop their cares that they may not heare their eyes that they may not see and which more is they persecute it with fire and sword Behold on the other side the Atheists and mockers of all religion with which the whole world at this day stinketh the earth it selfe demaunding vengeance of God If we speake of the life of men towardes men and consider whereunto all apply and giue themselues great and small from morning to euening we shall finde that some burst with the plenty and abundance they haue and would sel paradise out of hand for a lickerous morsel others trauaile not to serue God by their life but only to maintaine this life fearing they should die for famine and will not stick so they may saue a farthing to loose their soul the word of their saluation others possesse not their goods but are possessed of theÌ„ in body in soul others welter and walowe like hogs in their wanton lustes others are insatiable in swallowing downe of honour to fil themselues with wind others giue themselues to ten thousand vanities as this wise king Salomon himselfe hath at large declared in his booke of the Preacher In a word see how by not louing and hating as they ought euery man departeth out of this life without knowing or without well thinking thereon what he came hither to do 11 You see theÌ„ what this euil is what is the original cause therof But what remedy is there To haue recourse vnto him which hath made vs who alone can make vs anew by the same power which is his holy spirite enlightening the eies of our vnderstanding Ephes 1.18 Act. 26.18 framing a clean heart within vs Psal 51.12 creating in vs both to will and to doe Phil. 2.13 in a woorde making vs from the head to the feete new creatures 2. Cor. 5.17 that is to say such as this spouse is set before vs here to bee which is at large described vnto vs by Ezechiel both in her first estate and condition and also in this whereunto she is exalted Ezech. 16. in such sort that rightly the Apostle calleth the Church the woorkemanshippe of God 1. Cor. 9.1 yea of him alone in respect of the effect 1. Cor. 3.7 and a woorke so long and so hard and difficult because of our rebellion that the spirite of God cannot as I may so say come to the end thereof but with time and by plucking vs vp as it were by a pully Which seeing it is so let vs consider what this perfect loue and charitie of ours ought to be towardes God and our neighbour the portraiture whereof is set down in the two tables of the Lawe and hath too in some sort beene knowen marked by a Painim saying in speaking of the mutuall frindship of men that true and perfect loue and frindship is shewn in this that the one desireth that which the other desireth and wil not that which the other wil not which is as much to say that hee loueth that which the other loueth and hateth that which the other hateth This is an excellent rule to direct our whole life by if we take the Lawe of God for the ground and foundation of that which wee ought to loue and to hate and by consequent presuppose that the will of the Bridegroome which is the head whose wil is declared in his Lawe giueth a Law vnto the wil of the spouse witnes that which we craue euery day in our praier saying Thy will be done 12 And to shew how necessary this patern is behold Iesus Christ that is to say the Bridegrome himself who being come into the world to coÌ„quer win this Bride to kisse hir as hir selfe desired with his own mouth being in coÌ„bate with him which held her froÌ„ him vttereth this strange speech Notwithstanding not that which I wil but which thou wilt Mat. 26.39 And what meaneth this Was there a strife and rebellion betweene the wil of Iesus Christ and the wil of God his Father None at all For were it so hee coulde not haue beene either God or so much as a good man much lesse our Sauiour as indeede and truth he is For as much then as the person of the father and of the holy Ghost and his are one and the same God his wil also is one the same wil with the father the holy ghost And in asmuch as he is man he had another wil as it were another nature but without all repugnancy notwithstanding against his diuine wil. Who is it theÌ„ which speaketh thus Iesus christ God maÌ„ but according to his humanity against which distinctly this combat was addressed because it was in it that he should make his combat and ouercome as it were himselfe in asmuch as he is God the iudge and reuenger of sinne in such sort that in one person alone he is assailed and assaulted and is alwaies conquerour And what caused him so to speak Not any rebellion of his humane wil against his diuine wil but only a diuersity proceeding from the apprehension of that most frightfull and most horrible feeling of the curse malediction of God against al the sinnes of the elect which he had vpon himselfe although he had no blemish at al in himselfe an apprehension notwithstanding entirely subiecting it selfe vnto the will of God and in euery point wel ordered and gouerned And if the Bridegroome speake thus beeing altogither perfect what must the Bride and spouse doe in whom this orderlinesse and good regiment of wil is scarcely begun 13 Behold therefore I say why this change by which it is giuen vnto this Bride to loue that which her Bridegroome loueth

and to hate that which he hateth is not a woorke of an hour not of a day not of a month not of a year but a continuall combat so long as life lasteth betweene the spirit of the regenerate man and the fleshe of him which remaineth still in his old skin And therefore this which the spouse here speaketh and shall tell vs heareafter of the affection which she beareth vnto her Bridegroome in whom shee seeketh her whole rest and contentment is not fainedly spoken or in hypocrisie for the Church is not the schoole of fainednesse hypocrisie but of truth and syncerity But this ought to bee vnderstood as of her in whom sinne raighneth no more Rom. 6.14 and yet leaueth not to be in her notwithstanding Rom. 7.17.18 to fight as much as it is able against the spirite Gal. 5.17 the Apostle himself one of the most perfectest meÌ„bers of this faithful chast spouse may be more than a sufficient witnes hereof vnto vs crying out that hee doth yet the euil which hee would not doe and doth not that good which he would doe and againe crying forth miserable man that I am who shal deliuer me from this mortall body Rom. 7.19.24 Let vs therefore confesse that through the grace of God this spouse which is the company of the true faithful is reformed both in her vnderstanding to discerne betweene that which is good and that which is euill and in her affections to loue folow after that which is good to hate and fly that which is euil but yet notwithstanding shee must stil growe both in this knowledge from faith to faith Coloss 1.10 2. Pet. 3.18 and in the practise not onely of louing and of hating rightlie and soundlie but also so far and in such measure as she ought the which thing is especially hard to obserue 14 Yet is it an easie matter to know it to wit that seeing a man must loue God with al his hart he may not diuide part this dilection to other things and touching the loue due vnto a mans neighbour being loued next after God and for the obedience we owe vnto God this dilection is nothing else but a streame flowing from the fountaine of that loue due entirely vnto God alone and not to speak properly another dilection for which our heart is parted and diuided into two For God which is iealous of his spouse and of his glory wil haue either all or none That which I speake of our neighbour yea of all men ought to be practised towards all the creatures made for our vse vnto the which we must take heede we transferre not our loue as the couetous doe which make an idol of their substance Ephes 5.5 The riotous and gluttons which haue no other God but their belly Philip. 3.19 and in generall all those which make their soule their body to serue any other creature according vnto their passions and lusts in steede of vsing them with giuing of thanks praising and blessing the Lord in them 1. Tim. 4.4 and keeping our selues from all disorder and vnmeasurablenes be it in quantity or in quality or principally in the end scope of the right vsage of them which is the glory of god 1. Cor. 10.31 as wee are warned by diuerse aduertisements sowed here and there touching this point throughout the Scriptures Thus you see what this dilection is of the true spouse addressing and turning her hart thither where her treasure is according to that measure of grace which is bestowed vpon her 15 But what shal we say of the hatred which is ioyntly opposed to loue dilection It is easy to vnderstand that we must asmuch hate that which is euil as loue that which is good But whereas euil is not a creature of God but a vitious quality fallen on that which was created good we must put a great difference betweene the Creature and the vice as much I say as may and can bee put This I adde because of one creature the which is so corrupted and so far cursed of God because it hath beene the original and spring of al vice and of al euil as wel in it selfe as in man and consequently of sinne and of death that it is and shal euer be worthy of all hatred and execration I meane the Diuel and his Angels And behold my brethren behold him which being perpetual enemy of this Bridegrome who hath brused his head Gen. 13.15 and troden it vnder his owne feete and vnder the feete of his spouse Rom. 16.20 and seeking nothing else but as a greedy Lion to deuour vs 1. Pet. 5.8 this old red Dragon I say pursuing this spouse with al manner of rage Apoc. 12.3 this is he whom we must hate with an irreconciliable hatred this is hee against whom wee must armour our selues with al the pieces of our armour Ephes 6.13 and 1. Thess 5.8 in a word this is he whom wee must perpetually detest and abhor 16 As for the other creatures there is choyce to be made For first because man alone amongest all the creatures is infected with the poyson and venom of this serpent yea and that wholy and entirely both within and without we must consider of him also distinctly and behold how wee must gouerne our selues herein It is true that mankind is altogither corrupted and consequently euerie man beeing such euen from his conception Psal 51.7 is culpable of the wrath of God Eph. 2.3 It is also true that the Law of frindship requireth that a man be a frind of his frinds frinds and an enemy of his frindes enemies But because that God of his infinit goodnesse would not adiudge euerie man particularly vnto euerlasting destruction as he hath done Satan the Angels his coÌ„plices but contrariwise would draw his spouse his Church out of this corrupt masse in such maner as I haue before spoken thereupon we cannot therefore consequently we ought not but by very vncertain presumptioÌ„s discern those which he hath destinated or not destinated vnto this fauour therefore leauing vnto God his secret iudgemeÌ„ts we must indeed be frinds vnto the frinds consequently enimies vnto the enimies of our beloued but indefinitely that is to say without giuing of sentence of this man or that man to set sort him among the nomber of the reprobat On the contrary side knowing by experience of our selues that of being his enimies by nature Ephes 2.3 he hath made vs his friends Rom. 5.8 Ephes 2.11 we must irreconciliably hate the euil that is to say the corruption al the fruits thereof first in our selues then in euery one besides yet not hate the persons but contrarywise seek by al meanes to make them partakers of the same grace which is shewed on vs by our coÌ„tinual praiers vnto god beseeching him That his kingdom come which coÌ„sisteth in the accomplishment of the number of his elect in the last day 1. Cor. 15.24 and by all

comely countenance as it is also specified Psal 144.12 where the daughters are compared to high straight pillers of great Pallaces the holy ghost meaning to represent vnto vs by these corporall thinges the excellency of the church of the Lord when shee keepeth herselfe to her true Pastours hath chosen this similitude in opposing it vnto the former desolation in the which the spouse went as it were hanging downe her head For as touching the mentioning of Pharao in this place there is no farder reason or allegory to be sought therof but this that among al the horses of those times they of Aegypt were accounted the brauest and the best as in manie places of the Scripture it is witnessed vnto vs and especially in the historie of Salomon 1. King 10.28 as at this daie men account of the horses of Spaine and of Turkie 7 But aboue all other things this is especially to be noted that the Bridegrome calling his spouse with his owne mouth his loue testifieth vnto vs that which the vnderstanding of man is not able to conceaue I meane the vnspeakable loue and dilection which hee beareth vnto his Church to the end wee should learn the most necessarie point of our saluation namelie that whatsoeuer she hath proceedeth from the mere liberalitie and bounty of her Bridegroome and that there is nothing in the whole world either so faire or so good to speake properlie as are those iewels wherewith hee adorneth his Church waiting for the daie of the full and perfect consummation of this marriage a doctrine so ill knowen as nothing worse whereby it is impossible that the iudgement of God should be far off froÌ„ vs. For the greatest vnthankfulnes that can be found amongest men is this to be persuaded that the friend to whom wee owe both our selues and whatsoeuer wee haue hath found I know not what in vs which hath moued him to chuse vs or happily hauing found vs so so hath preuented vs by his grace to the end that how euer it be some thing might bee found in vs which meriteth and deserueth his grace and fauor To this we must oppose this word so often reiterated repeated in this booke to wit My welbeloued or as wee saie in our common speach My loue which was after declared in his time by the Bridegroome himselfe comming in person to stipulate and couenant this marriage in more nearer maner I cal you not saith he my seruantes but I cal you my frindes namely the frinds of this Bridegroome as is spoken Ioh. 3.29 and 15.15 And wherefore frinds beloued Because saith he I haue loued you first 1. Ioh. 4.10 what shal we saie O Lord who are thus thy beloued They are thy naturall enemies yea enemies by race and kinde and from father vnto sonne And wherefore then hast thou loued them To cause mercie to abound aboue the excessiuenes of sinne Rom. 5.20 finding the cause thereof no where else but in thy meere and onely goodnes and bountie And how far hast thou loued them Euen so far as to lay downe thy life for them 1. Ioh. 3.16 Behold then a marueilous precious word and which discouereth vnto vs such a secret as none can sufficiently comprehend the length the bredth the depth thereof Eph. 3.18 and 19. Let this word therefore my brethren of welbeloued be indeed so precious vnto vs that the loue of this woorld which is enmity with God Iam. 4.4 bewitch vs not that the loue of deciueable and perishing riches possesse not our harts that the false opinion and selfe-loue of our selues make vs not to lose this goodly treasure that we depriue not our selues of our blessing for a soupe as did Esau Heb. 12.16 but that this precious sur-name of wel-beloued ring alwaies in our eares and in our heartes by the holy Ghost who soundeth the verie depths of God 1. Cor. 2.10 namely the thinges which are giuen vs of God to the end that our whole life be a reciprocall interchaungeable loue towardes him who hath loued vs so much 8 But let vs speak now of the port and comelie tall feature of this so goodly and faire a spouse When the vigor and force of the soule lighteth on a bodie wel disposed and ordered in al his members without anie either obstruction or other defect which hindereth the faculties and powers thereof from passing and spredding themselues throughout the whole body then truly the effectes thereof shew themselues most euidentlie from the verie heade vnto the feete Euen so fareth it with this spouse quickned nourished and sustained by the spirit of her Bridegrome therefore sheweth she herselfe most excellent and gallant through out lifting vp her head vnto the heauens treading vnder her feete Satan the world and sinne yea defiing death it selfe and hell Ose 13.14 1. Cor. 15.55 And therefore is she compared elsewhere vnto goodly great tall trees planted along the waters from whom no stormie time or season taketh awaie either greennes or fruit Psal 1.3 and 92.12 and 13. True it is notwithstanding that this vineyard is sometimes broused and marred by the vineyarders fault and negligence as is at large declared Psal 80. nay beaten with hayle and tempest from aboue as if the bridegroome had laide it as low as hee had raised it high and al by the spouses owne fault But therefore hee beateth her downe to raise and lift her vp againe and to shew her how dearly he loueth her and is iealous in chastising of her Esai 49.21 making alwaies a great difference betweene the destruction of Sodome and the visitation of Sion Esai 1.9 And though hee correct vs some-times in his great wrath yet doth he limit his displeasure Psal 125.3 In a word the spouse is sometimes diuorced for a time as she was scarse seuenty yeares ago but is afterward receiued againe Ierem. 3.1 We are pressed on eueryside but not crazed broke in need but not distressed persecuted but not forsaken beaten downe but wee perish not 2. Cor. 4.8 9 But when was this spouse in this port and state Certainly shee was neuer more triumphant and glittering then in the time of the Apostles the doctrine of saluation beeing neuer better taught neuer better harkened vnto neuer better practised But wil some man say the Church was neuer more miserable then it was then as the Apostle writeth 1. Cor. 4.10 the whole history of the Apostles in the Acts declareth True this is the same which I meant to say namely that the crosse is the charriot of triumph in which the Church the spouse triumpheth and reioiceth in the Lorde Gal. 6.14 2. Cor. 4.10 And indeed when can we say for our own time that the word of God had his forth and course and shewed his powerfull force but during the great fires For then death it selfe was bidden defiance men went an hundred miles to haue a little crumme of this heauenly bread the world and life it selfe were

cannot any way doubt but that the church is truely and indeed faire seeing he affirmeth the same twise and therefore liking pleasing vnto God which we gather because that not only himselfe being bewty and bountie it selfe loueth also that which hath any trace and marke thereof as it is saide in the storie of the creation of the worlde and Prouerb 8.30 but also because hee expresly giueth vnto this spouse the name of loue or welbeloued But how can this be For he is light and we are darckenesse 2. Cor. 6.14 let vs take heede of this tentation Wee are indeed darckenesse by nature and therefore children of wrath Ephes 2.3 but yee were so faith the Apostle but now ye are washed 1. Cor. 6.11 But let vs vnderstaÌ„d this soundly and soberly that wee please not or flatter our selues as also that we despaire not Seeing therefore the Bridegrome is the fairest among men perfumed aboue his companions Psal 45.7 crowned with honor and glorie Heb. 9. hauing a name aboue euerie name Phil. 2.19 yea being the welbeloued sonne in whom the father hath beene welpleased Matth. 3.17 for although in the time of Salomon this was not accomplished in this Bridegroome according vnto the flesh yet was it accounted to bee accomplished in respect of the vertue and efficacy of this mystery Heb. 11.1 how should not this spouse be faire and more then faire being spiritually vnited with him so farre as to become flesh of his flesh bone of his bones Eph. 5.30 This Bridegroome therefore beeing made vnto vs of the father our wisedome our righteousnesse our sanctification and redemption howe should not this Queene be bewtifull and faire yea euery faithful soule 1. Cor. 1.30 But besides that wee are in him and that he is the true and soueraigne bewtie of them who are by faith vnited with him according vnto the request which hee made vnto God his father Ioh. 17.21 we haue this spirituall new birth by which wee are one spirite with him Eph. 4.4 and not onely washed from our sinnes past but also made new creatures to bring foorth fruites of righteousnesse according vnto the measure of his grace The spouse therefore is altogether faire in him and by him is adorned and bewtified in herselfe from day to day And therefore let vs aduise our selues to thinke throughly and in good earnest of his grace making it auaileable and profitable vnto vs in detesting the filth and pollution of this worlde to be altogether dedicated and consecrated vnto him who calleth vs out of such filthy and foule darcknesse and guideth vs more and more into this most cleare and admirable light 1. Pet. 2.9 And if no man can like to be smutted and blatched in his face let vs learne much more to detest the spots and blots of the soule And if men do so greatly esteeme the fauor of kings and princes let vs much more esteeme of the loue of this great sonne of God who calleth vs his welbeloued and who hath loued vs so farre as to bestowe on vs the proper glory of his kingdome Math. 25.34 Luk. 22.29 Rom. 8.17 3 It followeth which the Bridegroome saith namely That the eies of his spouse are like Pigions eies It is not without exceeding great reason that the Bridegroome marking foorth vnto vs the beutie of his spouse speaketh specially of her eies For as the face and countenance of a man is the part whereby hee is best knowen and iudged of in such sort that a faire face couereth al the imperfections of the rest of the bodie and contrariwise nothing seemeth faire if the face be foule and ill fauoured so there is no part of the face more spartling and enticing then the eie and especially in matter of loue the eies are the ordinarie windowes by which this affection entereth vnto the bottome of the hart whether it be chast example whereof is that which hapned vnto Iacob touching Rachel or whether it be vnchast as it hapned vnto Dauid 2. Sam. 11.2 and as Iesus Christ thereof speaketh Mat. 5.28 but wee must vnderstand al this soundly We know that the Pigion among al other birds is gentle and feareful which appeareth specially in his eies in such sort that to shewe vs the gentlenesse and mildnesse of our Lord Iesus Christ the holie Ghost descended on him in the forme of a Doue Mat. 3.16 To shew therefore the correspondencie aunswerablenesse which is betweene this Bridegroome and his spouse as shee which is guided by the same spirite Rom. 8.14 hee sendeth vs vnto the simplicity of the Doue Matth. 10.16 which is opposed vnto this doubling dissembling and corrupt nature of ours vntill the holy Ghost make vs true Israelites Ioh. 1.47 as also the description of a true faithful man importeth Psa 15. To this vertue also is manifestly opposed the pride which appeareth in the eies of them who are hauty and high-minded as it is said by Dauid Psal 101.5 and 131.1 yea directly opposed vnto christian meeknesse which teacheth vs to containe our selues within the limites of our vocation 1. Cor. 7.20 that we desire to know no more then we ought to know Rom. 12.3 to bee lowly and meeke in heart according vnto the example of the Bridegrome himselfe Mat 11.29 compared not without cause vnto a Lamb Esay 53.7 We know also that an vnclean heart is shewen betraied by flyring and wanton eies wherof mention is made 1. Ioh. 2.16 and 2. Pet. 2.14 enuie also appeareth in a thwart looke Mat. 20.15 vices vtterlie repugnant vnto purenes modestie meeknes and loue vertues required in all Christians which thing is obserued in these kinde of birdes by those who haue written of the nature of beasts And therefore let euery one here accuse himselfe considering how farre such are from hauing Pigions eies who are giuen to craft and cosinage to pride and contempt of God and men adulterers dissolute in behauiour apparel and countenaunce both men and weomen enuious quarelsome deuouring one another in pleas actions And where is this filthines found EueÌ„ in the midst of vs who call our selues the reformed Church Alas on what title if a man looke vpon the life of a great part among vs which doubtles the Lord wil do and not respect our false and vaine shew and appearance 4 But let vs consequently hearken vnto the aunswere of the spouse My welbeloued saith she Behold it seemeth here is a great familiarity vsed towardes so great a Lord of heauen and of earth It is true But the mouth must speak of the abundance of the heart I beleeued saith Dauid and therefore I haue spoken Psal 116.10 This loue therefore is mutual and reciprocal and seeing that such speech cannot proceede but from faith 1. Cor. 12.3 it cannot be but acceptable vnto God who taketh pleasure to bee loued and honoured of his But notwithstanding there is great difference betweene the loue of the Bridegrome towards his spouse and that of the spouse towardes the

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

tast and feeling of such a liberality of our God seeing the most part contemne it others eate of this food but for a fashion and very few there be who digest it to bee susteined by it a miserable and lamentable case and for which we shal pay one day sweetely if wee thinke not betimes better vpon it 8 But I pray you wherein do those pestilent harbours of Idoles which they cal the bookes of the ignorant resemble the hall of this banquet Where insteede of administring this precious liquor mens eares are filled with howlings and their harts impoisoned with errors where vnder shadowe of deuotion bearing men in hand that they are fedde by an attourney they deuour widdowes houses yea Kings Crownes and scepters where in lieu of the true Iesus Christ they feede the woorlde with a Iesus Christ of past for a full measure of all manner of sacrilege they haue vtterly rakt away one of the two sacramentes of the holy supper But if these be to be condemned as sure they are what shall become of theÌ„ who come vnto this banquet otherwise well prouided and administred to their iudgement and condemnation 9 Moreouer wee may not lightly passe ouer that which the spouse addeth namely that the banner or standarde or ensigne of her bridegroome which is vpon her that is to say vnder which she marcheth is called dilection or good-will For as in an armie the ensigne is it which distinguisheth euery band and company vnder which euerie souldiar is to march so the loue and good-wil which Iesus Christ beareth vs is that which assembleth vs together to compose this bodie which is called the Church which linketh and keepeth vs one to an other which helpeth and aideth vs in all the assaults and combates which wee are to sustaine For what induced and perswaded this great God to make the worlde for man Nothing but his good pleasure to make a creature in which he would declare by effect his singular loue and affection that is to saie because he would make one creature whom he would indeed entirely loue so far as to make it gouernour ruler of al the creatures else below as if he had reserued for himself the place aboue to commit vnto him that below Psal 115.16 And now certainlie this is exceeding much nay so great as no man is able to comprehend the infinitnes of such bountie towardes the creature which was not yet in beeing but what is this in comparison of that which is shewed in the woork of the redemption of this vnthankful and traiterous creature And that before the foundation of the world he prouided for this that man being thus iustlie condemned vnto death should not onelie not perish but be exalted by meanes of his exceeding loue into a degree aboue the Angels themselues Ephes 1.2 In such sort as that a man maie and ought to saie not praising the euill but praising him who draweth light out of darknesse O haâ—pie fal which hath brought vs higher o most happie darknesse without which this truly great light had neuer appeared vnto vs. For maÌ„ had he not falled had continued a creature fashioned for his excellent qualities to be as it were a visible pourtrait of the inuisible creator but the fall of his which made him like vnto the brute beasts serued for an occasion vnto the creator not to be ashamed of him but to ioyn vnite maÌ„ so neer vnto himselfe that hee and the eternall Sonne of God are but one person Man-God and God-man And what moued God to doe this admirable worke Certainly nothing but his infinit goodnes loue as the Prophet writeth Psal 8.5 and 144.3 And who can say the contrarie This counsaile of his beeing once determined what induced this great God to execute and perfourme it by so rare so straunge so admirable a meanes that the Angels themselues according as it was figured in those two Cherubins hauing their face turned ouer the couering of the Arke of the couenant doe yet desire to comprehend it more more Exod. 25.10 and 1. Pet. 1.12 Certainelie this cannot haue proceeded but from the same fountaine of his vnspeakable dilection and loue through which hee had accepted of vs in his son Ephes 1.6 Ioh. 3.16 And what moued this Bridegrome the eternall of God to chuse vnto himselfe this polluted mayden to make her his spouse To beare with her for so manie her adulteries Ier. 3.1 What more To make himselfe subiect vnto the curse of the father Gal. 3.13 to giue his life for her Ephes 5.25 to carry her sinnes euen vpon the tree of his crosse 1. Pet. 2.24 Phi. 2.8 Certainlie this loue and goodwill of his the depth whereof no man is able to sound or measure the height bredth or length thereof Eph. 3.18 And what is the ground and foundation of our faith but this assurance that we are loued with an vnuariable and vnchaungeable Dilection Rom. 8.38 And how could wee hope in him and how cal vpon him without the testimonie of the holie Ghost which teacheth vs and sealeth it vs in our hearts that he loueth vs Rom. 8.15 Ga. 4.6 1. Cor. 2.12 Iam. 1.6 This is it therefore in a word which the spouse would saie in this place that nothing else inuiteth her to retire her selfe vnto God and to haue her refuge vnto him nothing assureth and ascertaineth her nothing else distinguisheth and maketh her different from the world but the loue which her Bridegrome beareth her whereunto as vnto her ensigne she keepeth her selfe to bee couered therwith and as it it were wrapped in it Neither may we think it straunge that the name of Dilection or Loue is giuen vnto this standard seeing that yet more significantlie the name of Loue or Dilection is attributed vnto God himselfe because that he is the fountaine thereof from whence it floweth vpon vs beeing his nature to loue man yea such as he hath chosen whom hee iustifieth and sanctifieth and wil finally glorifie And this Loue engendreth back againe another loue in vs being giuen vs to loue him who hath loued vs so much as is to be seene by this whole Canticle And this is the cause why the spouse addeth that shee soundeth with mutual Dilection which shee beareth vnto her welbeloued The exposition whereof we wil defer vnto another time 10 Let vs now take all heedefull care to make our profit of this so excellent and precious a doctrine suffering God to lead vs into this great and goodlie hall of the banquet whereunto we are inuited euerie daie let vs forget whatsoeuer is without to keepe vs vnto this precious banquet let vs forget I saie the loue of this world and of our selues as if there were therin any commodity or happines whereas all this is nothing else but vanitie of vanities let vs cheare our selues in this feast with this true wine quickning our spirites and eating of this sweete fruit of eternal life and let our whole

heart bee on high where he looketh for vs and reacheth out his armes there to receiue vs and to make vs his coheirs companions with him of the kingdome of heauen with him I saie who hath loued vs so much and shal loue vs vnto the end And because that contrarie vnto our duety in this behalfe wee haue beene and yet are so slothfull and so giuen vnto the worlde and vnto our selues naie so rebellious towards him and vnthankful wee wil craue mercie at his handes as followeth Almighty God c. THE EIGHTEENTH SERMON Our helpe be in the name of God c. It is written as followeth in the second Chapter of the Canticle of Canticles the 5.6 and 7. verses 5 Cause my spirites to come vnto me with those flagons make mee a bed with those Apples for I faint or sound with loue 6 Let his left hand be vnder my head and let his right hand embrace me 7 Daughters of Ierusalem I charge you by the Roes and by the Hindes that ye stir not vp nor waken my loue vntil she please 1 The most perfect are not capable of the sweetenes of the meates of this banquet but we maie not haue lesse appetite for all this 2 A complaint against the contempt of this sweete and wholesome nourishment 3 The difference betweene that wine which is drawne out of the true vessels and that which is sower mustie poysoned as well olde as newe and from what tree the true apples which fetch our spirites againe vnto vs are gathered 4 The vertue and force which maketh our eating and drinking in this feast profitable vnto vs consisteth and resteth in God alone and the great abuse committed both in this poynt as also in doctrine and the sacramentes 5 Wherefore the spouse is not contented to be held vp with one of her Bridegroomes handes onely 6 We must by particular meditation digest the spirituall nourishment wee receiue in this banquet 7 Satan and his complices busie themselues in nothing more then to hinder this digestion but the Bridegroome holdeth them and brideleth them so far as pleaseth him 8 It is especially needeful that God represse those who trouble the repose and quiet of his spouse within 9 God wanteth no executioners of his iust iudgements especiall against the perturbers and troublers of his spouses repose and peace 10 After meditation we must awake and proceed to the practise of a christian life and touching great abuse committed in this behalfe 11 A conclusion touching the summe of that which is contained in this and in the sermon before WE haue left the spouse in the banquetting hall in the most wished estate she could desire now to hear her speak it seemeth the cleane contrarie seeing she speaketh as if shee were quite out of heart hauing lost al strength being brought as a man would saie vnto an vtter extremity We must therefore note that our infirmity and weaknesse is such and so great that cannot in truth suffer either ioie or sorrow if the one or the other surpasse our capacitie In such sort that as a man may die by hauing his heart ouerstraitned and locked vp with anguish and sorrowe so maie the like also happen vnto him if his hart bee ouermuch opened and enlarged with a suddain and ouer great ioy The like we see to come to passe in many places of the holy and sacred history that holy personages become for a time no better then deade men if the Lord appeare vnto them in anie vnaccustomable maiesty As the Apostle witnesseth saith that when it pleased God to make him to see things that cannot be told he knew not whether it were himselfe his spirit remaining within the body or were otherwise rauished out of himselfe 1. Cor. 12.2 Act. 22.17 And that the like hapned also vnto the prophets beeing filled with the spirit of God appeareth by that we reade 1. Sam. 19.24 The spouse therfore in this place being present at this banquet saith that the apprehension conceit of so great a fauour as well the sweetnes of the fruite of this Apple-tree as also the sauour of that drink shee drank in this baÌ„quet maketh her to sound as beeing at the first not capable thereof Not that therefore shee had lost all appetite for contrariwise she calleth for that wine and for those Apples but as if shee desired that she might haue them in such sort as that thereby she might bee brought vnto herselfe againe whereas shee was not able to beare them in ouer great aboundaunce Cause therefore saith she my spirit to come againe vnto me by giuing me of that wine and making mee as it were a bed of those Apples by the odour whereof my spirites may be recreated as men are wont to doe vnto them who beginne to faint at heart to whom they giue not anie great quantity to eate or drinke but a droppe or two of wine or some other sweet thing to smell vnto to cause their spirites to come vnto them 2 And what shall I say touching this point but that it seemeth in a manner that there is no longer any Church in the world For euen in our time in which it hath pleased God not onely to set vp the hall of this banquet but also to leade vs in thither to offer vs this very same meat this very same drink after the most requisite sort of prouision that possibly may bee made where are those who insteede of apprehending so exceeding a bountie as to be therewith rauished voutsafe so much as to sit downe at table Or being sitten downe to eate and relish and to digest this meate with an eager stomacke hungrie appetite Nay rather on the contrary side doe we not as did the children of Israell who fell some to loathing the Manna which they could not at the first sufficiently praise commend The Lorde therefore of his mercy sharpen our appetite correct our tast make vs this true spouse of whom it is here spoken 3 Let vs note farther that it is not spoken here of all wine but of the wine of those vessels saith the spouse For there is a mingled wine such as the Pharisies gaue the people to drink There is also a vineger-wine a dead and turned-wine yea a poisoned wine as is that with which the great whore of Rome hath poisoned the kings nations Apoc. 17.2 to make them to raue and to rage as Ieremy also speaketh of that other Babylon Ier. 51.17 And therefore wee must take diligent heed we be not herein deceiued the world being ouer ful and now more then euer of such brewers and minglers of this wine that is to say of this word of God which ought to be sincerely and purely administred as the Apostle warneth vs proposing himselfe for an example 2. Cor. 2.17 warning elsewhere al the faithfull to proue all things and approue the good 1. Thess 5.21 We must therefore followe the example of

Psal 35. Haue we prouoked him to displeasure hath he taken the rodde in hand to chastise and correct vs Hee knoweth whereof wee be made and is for the most part contented to haue pulled vs onely by the eare Psal 103.9 If he be verie angrie wil strike in earnest yet behold how he preuenteth his healing them as it were before he haue hurt them Goe to arise my people enter into thy secret chambers that is the captiuity of Babylon shut the doore vpon thee hide thy selfe as it were for a small moment vntill the indignation passe Esay 26.20 and 1. Pet. 2.24 nay which more is where sinne aboundeth there doth his grace in the fulnesse of times ouerflowe and superabound And in our time and in respect of vs what hath he doone and what doth he yet euery day euery houre euery moment but hast and run vnto vs notwitstanding al these mighty rockes and mountains 8 And because that in the way he was to meete with that great more then feareful bottomlesse pit of Gods most iust curse malediction vpon vs how hath hee wrought therein O bounty of his O loue O charity infinite and incomprehensible He hath charged vpon his backe this mountaine also of our sinnes and carried it euen vnto his crosse he hath entred waded through the gulfe of the malediction of that Iudge so far as to cry My God my God why hast thou forsaken mee Being dead he hath pursued death eveÌ„ vnto his own home which is the graue finally passing as a victorious conqueror through all this he is come running vnto this poore desolate spouse hath drawen her out of darckenesse into his most admirable light 1. Pet. 2.9 and hath raised her from the bottom of hell to the highest toppe of the heauens Yee see then how most true it is which the spouse here speaketh preaching vnto vs the vnspeakeable speede and readinesse the Bridegroome vseth to awaken her to guide and help her at her neede 9 But that which the spouse addeth That the Bridegroome kept himselfe behind the wall and caused himselfe to be seene only through the grate or lattise ought well to be considered as putting a difference betweene the old and the new couenant For it is true that there was neuer no other mediatour betweene God and men but this only Bridegroome of this only spouse which is the Church It is also most true that in respect of the effect of his death he hath suffered from the beginning of the world Apoc. 13.8 and that consequently the faith of the ancient fathers and ours is al one faith Heb. 11. But in respect of the maner measure of the manifestation of this knowledge there haue beene two couenants the one new the other olde which hath an end being ordained no longer then vnto the real comming of the Sauiour and full exhibiting and declaration of the doctrine of saluatioÌ„ which is the gospel Vnder the ancient couenant therefore the Lord hath spoken many times in diuerse sortes not of another doctrine but after another fashion both vnto the Patriarches before the Lawe and afterward after another maner vnder the Law by the shadowes figures thereof whereof Iesus Christ was the bodie and substance Heb. 1.1 10.1 Coloss 2.17 1. Cor. 10.4.11 Gal. 4.24 but in the fulnes of times God spake by the mouth of his owne sonne who became our brother exhibited and accomplished reallie that which was before represented as it were a far off through the shadowes of the Law ceremoniall Heb. 11.13 The Bridegroome therefore came then vnto the spouse but not so near as to kisse her with the kisses of his own mouth for the last pledge as it were of the consummation of this marriage but kept himselfe aloofe behind the wall to saie as it were vnto his spouse Lo behold me who forget you not but wil assuredlie keepe my promise with you in his time without failing a iot with you how manie difficulties and hinderances so euer present themselues betweene vs. Which thing is verified throughout the whole sacred historie of the time which went before the comming of Iesus Christ in flesh By this wall therefore we must vnderstand first of al whatsoeuer was wanting in the ancient couenant being compared with the new this againe in a double respect For besides that the effect and end of the faith of the ancient fathers depeÌ„ded on that which was to be executed performed which was really executed for our saluatioÌ„ by Iesus christ come in the flesh to the end that as it is said Heb. 11.40 they should not be saued without vs this secret mystery was shadowed forth vnto theÌ„ by diuerse sundry legal figures which is compared vnto a wall which was first to be sallied ouer before he his spouse could see each other be ioined more neerer together Moreouer as the same is most diuinelie handled by the Apostle in the Ep. to the Galathians the accoÌ„plishment of all righteousnes the satisfactioÌ„ for our sins beeing not yet actuallie come although by faith the same were present before God vnto the eies of the beleeuing yet was there stil as it were a very thicke wall betweene this Bridegroome this spouse Secondly the Lord hauing chosen vnto himselfe that only people of the Iewes separated al other people of the world froÌ„ theÌ„ in euery kind of sort whether we consider the principal point which was the couenant of saluation or whether wee haue a regard vnto all that which concerned the policie of Israel Eph. 2.12 the which separation endured vntil the mid-wal was broken downe and the testament of Iacob was accomplished who calleth the Messias that is to saie this Bridegroome the expectation of the Gentils in general as Simeon in his song expounded the same Gen. 49.10 Luk. 2.32 conformablie vnto the whole Scripture It is no maruel therefore if this spouse hauing regarde vnto her condition such as then it was should remain vntil the comming of this Bridegroome in flesh maketh mention of this wal Now she addeth this word of grates or lattise to shewe hereby that this wal is not of anie thick or earthlie matter so that the Bridegrome might not be perceiued through it anie whit at al being on the other side nor like vnto those wals which separate the wicked from God But such a wal as hath open windowes in it or as if it were pearced with grates lattise For such was the ancient couenaÌ„t made with Abraham afterward renued vnder Moses with a thousaÌ„d ceremonies albeit obscure yet such notwithstanding as that through them the ancient fathers beheld with AbrahaÌ„ the daie of the Lord and reioiced thereat Ioh. 8.56 Neither maie we doubt but that Salomon who was the builder of the temple vsed these maner of speeches in respect of those wals vails and bars by which not onelie the common people were kept

Salomon proceedeth froÌ„ his spouse but from the eternal father as also by a correspondence the coronation of the terrestriall Salomon celebrated by those of Ierusalem proceeded not of them of the City but from the ordinance and commandement of Dauid which the city accepted of But it may be together with this that the holy ghost speaking by the mouth of the spouse to the disloyal of Ierusalem in particular would in this place vpbraid them the same with which S. Peter did Act. 2.23.24 3.13.14 Saint Stephen Act. 7.52 conformably vnto that which was foretolde Zach. 12.10 and Mat. 26.64 as if shee said Beholde indeede the true king of peace accepted and crowned with all maiestie of Ierusalem Come and see him you who desire your owne welfare and saluation as for you the contemners and persecuters of him looke vpon him hardly vnto your confusion You haue bought him of a traitor and condemned him by false suborned witnesses It was through your cryinges that Pilate scourged him that hee crowned him with thornes that he crucified him You haue denied him to bee your king and haue sought to put forth the title of his royalty yea you mocked him on his crosse you shut vp and sealed his sepulcher to hinder his victorie and yet lo he is a king maugre your despite hauing vanquished all his enemies vpon the Crosse euen vnto Satan sinne and death Behold how he sitteth aboue euerie creature at the right hand of the father and thence it is he shal come to condemne all his enemies and to absolue those who are his for euer There it is you shal see him vnto your condemnation Yea the sufferinges which you caused him to endure were the waie by which hee is entred into his glorie Luc. 24.46 Behold I saie in what sort this spouse might by a Prophetical spirit reproch the Daughters of Ierusalem But besides al this to expresse yet more clearely this name of Mother I saie that this which is heere saide of this coronation of Salomon by his Mother may be also referred vnto that which is in his history namelie vnto that that the crowning of him came to passe by his Mother in asmuch as she by the suggestion of Nathan put Dauid in minde in good time of his promise which hee had made of leauing the crowne vnto Salomon and not vnto Adonias Which being referred vnto the true Salomon we must attribute the crowning of him vnto the heauenly father which is some-what referred vnto the Mother in respect of him which was the figure of him seeing in similitudes it is not necessarie that all the partes thereof agree throughout 11 It remaineth yet we expound what this daie of the espousailes is and of the great ioie of this king Whereupon we must cal to remembraunce that which I haue alreadie more then once reiterated vpon this Canticle namelie that in this spirituall marriage which is heere mentioned there are so manie degrees to be considered as there be approchings of the Messias neare his Church by the manifestation of his will Vntil the time of the Lawe therefore there was the treatie as it were of these fiansailes and the time after the Law which was as it were the chalking forth of this Bridegroome shal be accounted as it were the solemnizing of the fiansailes especially in the building of the Temple in that so magnificent establishing of the Leuitical priesthoode Afterward at the comming of the Lorde in flesh this marriage was really contracted by wordes of the present according vnto that which the Apostle expressely teacheth vs Ephes 5.25.29 the contract of the new couenant beeing ratified and confirmed by the newe seale of the holie Supper as appeareth by the tenour of the institution of it and by the scope and end whereunto it tendeth namelie to the communion of bodie and goods with this Bridegrome 1. Cor. 1.30 and 10.16 in such sort notwithstanding that the ful and perfectly real consummation of this marriage appertaining vnto the enioying of eternal life 1. Cor. 15.28.54 is differred vnto the daie of his glorious appearaunce 1. Thess 4.16.17 and elsewhere in manie places As this is also the ende and hope of this spouse waiting for now with no lesse deuotion this second comming whereof she hath the pledges then she did sometimes vpon other pledges expect his first Vnto what time therefore shal we referre these espousailes and this ioy and gladnesse Salomon the sonne of Dauid beeing set before vs in this place as a figure of the true Salomon and his coronation in Ierusalem here below beeing represented vnto vs as no vaine figure of the real taking of possession of the true Salomon in the heauenly Ierusalem it seemeth that it is not to bee doubted but that according vnto the ordinarie stile of the Prophets the time of the soleÌ„nising of the fiansailes vnder the which this Canticle was written is properly mentioned in this place but yet so that it is ioyned with that which is figured that is with the solemnising of the espousailes as if it were one and the same time And indeede this hath bin alwaies the right maner of speaking of the figures shadowes of the Lawe ceremoniall that the people was alwaies ledde vnto the substance bodie of them which is our Lorde Iesus Christ Col. 2.17 throughout the whole Ep. to the Hebrues in such sort that for want of obseruing of this methode those abuses haue bin engendred which are reproued Psal 50. so oft by al the Prophets finally the pharisaisme reprehended by our Lord Iesus Christ afterwards by the Apostls And yet at this day the selfesame fault is still committed by them in the Sacramentes ordained by Iesus Christ in others forged by men Briefly SalomoÌ„ hath in this place declared by this diuine medly of himselfe crowned in his fiansailes in his Ierusalem with the espousailes of the true Salomon in his celestial Ierusalem which was to be gathered out of al nations of the world that he had not forgotten that the promise made concerning him to Dauid his father had in such sort lincked him with the other sonne of Dauid of which himselfe was only the figure shadow that it might seem at first sight that the Lord spake of one onely person and of one onely eternall kingdome 2. Sam. 7.14 1. Chron. 17.13 12 Nowe that it is not without great cause that the spouse calleth this day the day of the gladnes of the heart of this bridegrome appeareth by the more theÌ„ maruelous effects For if this bridegrome had not taken an vnspeakeable pleasure to make his very enimies his spouse how would he haue giuen his life for the winning of her Ioh. 15.13 and Rom. 5.8 How would hee haue obiected him selfe vnto the horrible wrath of God for vs Gal. 3.13 How going vnto death woulde hee haue prayed so feruently for vs Ioh. 17.20 How woulde hee haue protested that he desired nothing more then this oblation of himselfe to carry our sinnes vpon the tree which is the principall article of the contract of this marriadge Luke 12.50 How would he haue protested of that singular desire he had to celebrate that last supper with his disciples Luk. 22.15 How in the anguishes of death which were more horrible a great deale in his soule then in his body as that frightfull cry of his which obscured the sunne shooke the earth claue the stones namely that My God my God why hast thou forsaken me declareth would he haue praied for theÌ„ who crucified him Lu. 23.30 on whom also afterwardes he shewed mercie Act. 3.17 which he yet continueth to doe at this day towardes vs so vnworthy of so great and incomprehensible fauour 13 Go too then my brethren vnto whom in our time this king is as it were again appeared to cause vs to see the brightnes of his crowne buried as it were before in such thicke darknes of ignorance and superstition which were couered with the name of Christianitie and true deuotion let vs pray him with al our hart that this infinite loue charitie of his which sheweth vs from on high the flowers of his crowne to cause the glory of that kingdome which was prepared for vs before the foundation of the world Math. 25.34 to be poured down vpon vs Let these thinges I say pearce our hartes to cause vs to goe forth of our selues to the ende that wee may throughly contemplate this king there where he causeth himselfe to bee seene of vs let vs know him loue him followe him through all the path-waies it shall please him to conduct vs vntill wee arriue vnto the full consummation of this most holy coniunction in the which he shalbee all in all in his Amen And because that hauing hitherto done the cleane contrary we haue so oft and so greatly offended him let vs craue grace mercy at his hands as foloweth Almighty God c. THE END OF THE SERMONS VPON THE THIRD CHAPTER OF THE CANTICLE OF CANTICLES

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