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CHRISTS SVITE TO HIS CHVRCH. CANT. 5.2. Open vnto mee, my Sister, my Loue, my Doue, my vndefiled.
CHRIST SVITE TO HIS CHURCH. CANT. 5.2. Open unto me, my Sister, my Love, my Dove, my undefiled.
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THose three things which Empedocles affirmed to be the chiefe commendation of Philosophy the contempt of this transitory world, the desire of future happinesse,
THose three things which Empedoc affirmed to be the chief commendation of Philosophy the contempt of this transitory world, the desire of future happiness,
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and the illumination of the minde; and the illumination of the mind;
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may more iustly be said to commend the holy Scriptures, and word of GOD, which is the true Philosophy or Sophie rather, able to make a man blessedly wise for euer.
may more justly be said to commend the holy Scriptures, and word of GOD, which is the true Philosophy or Sophy rather, able to make a man blessedly wise for ever.
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For this, first, inlightning the minde with the brightnesse of the knowledge of God, directly teacheth vs to contemne the world present,
For this, First, enlightening the mind with the brightness of the knowledge of God, directly Teaches us to contemn the world present,
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and earnestly exhorts vs to desire happinesse to come. The which, as it excellently intends in generall;
and earnestly exhorts us to desire happiness to come. The which, as it excellently intends in general;
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so, it most diuinely performs by Salomon (the great Philosopher, that spake of Beasts, Fowles, Fishes,
so, it most divinely performs by Solomon (the great Philosopher, that spoke of Beasts, Fowls, Fish,
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and creeping things, as also of trees, from the Cedar in Libanus, to the Hyssope on the wall ) in these three bookes of his, (truely therefore called Sapientiall ) I meane, the bookes of the Prouerbs, of the Preacher, and of the Canticles. In the first, hee labours to inlighten the minde, and creeping things, as also of trees, from the Cedar in Lebanon, to the Hyssop on the wall) in these three books of his, (truly Therefore called Sapiential) I mean, the books of the Proverbs, of the Preacher, and of the Canticles. In the First, he labours to inlighten the mind,
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and therefore hee beginnes vvith Prouerbs, To know wisedome, and instruction, to vnderstand the words of knowledge. Pro. 1.2. In the second hee exhorts to contemne the world present, and therefore hee saith, Ʋanity of vanities, and all is vanity. Eccle. 1.1. In the third hee moues the soule to desire future happinesse, and for that cause to cry out to CHRIST, Let him kisse mee with the kisses of his mouth, Cant. 1.1. Whereupon the framing of these three bookes is much after the building of the Temple.
and Therefore he begins with Proverbs, To know Wisdom, and instruction, to understand the words of knowledge. Pro 1.2. In the second he exhorts to contemn the world present, and Therefore he Says, Ʋanity of vanities, and all is vanity. Eccle. 1.1. In the third he moves the soul to desire future happiness, and for that cause to cry out to CHRIST, Let him kiss me with the Kisses of his Mouth, Cant 1.1. Whereupon the framing of these three books is much After the building of the Temple.
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There Solomon made, first, the outter Court for the people, then the body of the Temple for the Priests,
There Solomon made, First, the outter Court for the people, then the body of the Temple for the Priests,
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and lastly the holy of holyes for the high Priest. Here he sets downe first, Prouerbs, for the mostignorant:
and lastly the holy of holies for the high Priest. Here he sets down First, Proverbs, for the mostignorant:
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To giue vnto the simple sharpnèsse of wit, and to the Childe knowledge and discretion. Prouer. 1.3. The Ecclesiastes, or the PREACHER, as it were for the Priest, the man of learning to be busied in; To give unto the simple sharpnèsse of wit, and to the Child knowledge and discretion. Prover 1.3. The Ecclesiastes, or the PREACHER, as it were for the Priest, the man of learning to be busied in;
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and lastly, this Song of Songs, into which, as the holy of holyes, no man must presume to enter,
and lastly, this Song of Songs, into which, as the holy of holies, no man must presume to enter,
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but hee which is of a most sanctified Spirit, fit in some sort, as an high Priest, to come into the presence of God himselfe.
but he which is of a most sanctified Spirit, fit in Some sort, as an high Priest, to come into the presence of God himself.
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For here Solomon, vpon occasion of his marriage with the King of Egipts daughter, most diuinely describes the happy coniunction of Christ and his Church, with which hee seemes to be so rauished, that the description of his owne marriage serues him but as a shell to lap vp the sweet kernell of the other in,
For Here Solomon, upon occasion of his marriage with the King of Egipts daughter, most divinely describes the happy conjunction of christ and his Church, with which he seems to be so ravished, that the description of his own marriage serves him but as a shell to lap up the sweet kernel of the other in,
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as the Poet fitly, Nil Solomonis in hoc nudum nisi nomen & vmbra Carmine, nil Phariae nisi nomen et vmbra puellae.
as the Poet fitly, Nil Solomonis in hoc Nudum nisi Nome & vmbra Carmine, nil Phariae nisi Nome et vmbra Girls.
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In this whole Song, is but the bare name and shadow of Solomon and the King of Egipts Daughter, the body and substance is of Christ and the Church:
In this Whole Song, is but the bore name and shadow of Solomon and the King of Egipts Daughter, the body and substance is of christ and the Church:
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Ʋox hominem sonat ipsa, meros sonat omnis amores Affectus { que } hominum, contexius, Atalmus in illis, Nucleus, et coeleste latet sub cortice germen. Ʋox hominem Sonnet ipsa, meros Sonnet omnis Love Affectus { que } hominum, contexius, Atalmus in illis, Nucleus, et Celeste latet sub cortice germen.
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The speech indeed is of man and woman, and the bare letter sounds humane loue and affection;
The speech indeed is of man and woman, and the bore Letter sounds humane love and affection;
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but this is but the shell, the sweet kernell is within in the sense, where you shall finde more sung of then the loue of man to woman,
but this is but the shell, the sweet kernel is within in the sense, where you shall find more sung of then the love of man to woman,
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euen the loue of God himselfe to man. Hence therefore all prophane eyes and eares; and come not neare.
even the love of God himself to man. Hence Therefore all profane eyes and ears; and come not near.
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Prophane eyes, view not the sport of the letter, Nihil enim serium babet literae series, saith Bernard, the series of the letter is nothing serious.
Profane eyes, view not the sport of the Letter, Nihil enim serium babet literae series, Says Bernard, the series of the Letter is nothing serious.
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Prophane eares heare not the loue-phrases of the speakers, but, vt spiritualis audi spiritualiter amatoria verbae cantari, saith Origen, as a spirituall man conceiue of these amorous words,
Profane ears hear not the loue-phrases of the Speakers, but, vt spiritualis audi spiritualiter amatoria verbae Cantari, Says Origen, as a spiritual man conceive of these Amoros words,
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and when thou hearest these louers: Non virum et foeminam, sed verbum et animam sentias.
and when thou Hearst these lovers: Non virum et foeminam, sed verbum et animam sentias.
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Thinke not on a man and a woman, but of GOD and the soule of man and woman both.
Think not on a man and a woman, but of GOD and the soul of man and woman both.
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To conclude, view not so much the out-side of the phrase, as the inside of the sense.
To conclude, view not so much the outside of the phrase, as the inside of the sense.
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The letter is but the chaffe, the corne is in the vnderstanding;
The Letter is but the chaff, the corn is in the understanding;
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and fumentorum est paleis, hominum frumentis vesci, saith Gregory: They are but beasts that feed on chaffe,
and fumentorum est paleis, hominum frumentis vesci, Says Gregory: They Are but beasts that feed on chaff,
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and men which eate the corne.
and men which eat the corn.
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The letter is but the bone, the marrow is the meaning, therefore Frange os literae et innenies medullam intelligentiae.
The Letter is but the bone, the marrow is the meaning, Therefore French os literae et innenies medullam intelligentiae.
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Breake with mee the bone of the letter, and you shall finde the marrow of sense and vnderstanding.
Break with me the bone of the Letter, and you shall find the marrow of sense and understanding.
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Which as you must doe in the rest, so in these words that I haue read:
Which as you must do in the rest, so in these words that I have read:
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Open vnto me, my Sister, my Loue, my Doue, my Vndefiled. Where you see, one, commending, and commanding, praising, and praying. Open unto me, my Sister, my Love, my Dove, my Undefiled. Where you see, one, commending, and commanding, praising, and praying.
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Commending and praising, when hee saith, my Sister, my Loue, my Doue, my Vndefiled. Commanding, or praying (whether you will) when hee saith Open vnto me.
Commending and praising, when he Says, my Sister, my Love, my Dove, my Undefiled. Commanding, or praying (whither you will) when he Says Open unto me.
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The question yet is, who it is that speakes, and to whom? This is to bee remembred, that the speakers in this booke are in all but three, the Bridegrome which is Christ, figured as is said, by Solomon the King of Israel.
The question yet is, who it is that speaks, and to whom? This is to be remembered, that the Speakers in this book Are in all but three, the Bridegroom which is christ, figured as is said, by Solomon the King of Israel.
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The Bride, vvhich is the Church, figured by the King of Egypts daughter, and lastly, the friends of them both,
The Bride, which is the Church, figured by the King of Egypts daughter, and lastly, the Friends of them both,
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now and then casting in a word, as third persons betweene the Bridegrome and his Bride.
now and then casting in a word, as third Persons between the Bridegroom and his Bride.
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Now the vvordes read, are spoken by the Bridegrome to his Bride, but recounted ouer againe by the Bride her selfe;
Now the words read, Are spoken by the Bridegroom to his Bride, but recounted over again by the Bride her self;
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partly in ioy, as commending the Bridegrome for the sweet words he bestowed on her;
partly in joy, as commending the Bridegroom for the sweet words he bestowed on her;
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partly in sorrow, as condemning her selfe for not listning to the request which he made vnto her. partly in sorrow, as condemning her self for not listening to the request which he made unto her.
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The words which he giues vnto her, are words befitting a Bridegrome, words full of loue.
The words which he gives unto her, Are words befitting a Bridegroom, words full of love.
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My Sister, my Loue, my Doue, my Ʋndefiled. My Sister, my Love, my Dove, my Ʋndefiled.
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He cals her first, his Sister, which shewes how neare shee is to him in affinity:
He calls her First, his Sister, which shows how near she is to him in affinity:
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Secondly, his Loue, which declares how deare shee is to him in affection.
Secondly, his Love, which declares how deer she is to him in affection.
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Soror, quia ab vno patre, Sponsa, quia in vno spiritu, saith Bernard; His Sister, as comming from the same father; Soror, quia ab vno patre, Sponsa, quia in vno spiritu, Says Bernard; His Sister, as coming from the same father;
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his Loue, as liuing by the same spirit. Thirdly, his Doue, which shewes that she is spightlesse.
his Love, as living by the same Spirit. Thirdly, his Dove, which shows that she is spightlesse.
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Fourthly, his vndefiled, which declares that she is spotlesse. Columba, quia spiritus sui done illustrata, saith Isidore, Immaculata, quia sola aspectu sui digna.
Fourthly, his undefiled, which declares that she is spotless. Columba, quia spiritus sui done Illustrata, Says Isidore, Immaculata, quia sola aspectu sui Digna.
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His Doue, as onely graced with his spirit on earth; his vndefiled, as onely glorified with his presence in heauen.
His Dove, as only graced with his Spirit on earth; his undefiled, as only glorified with his presence in heaven.
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Againe, the request hee makes vnto her is reasonable.
Again, the request he makes unto her is reasonable.
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[ Open vnto mee. ] Open, what more easie in the attempt? vnto me, what more worthy in the intent? Open vnto mee: for I haue both done good to thee, and suffered euill for thee:[ Open unto me. ] Open, what more easy in the attempt? unto me, what more worthy in the intent? Open unto me: for I have both done good to thee, and suffered evil for thee:
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done good to thee, whilest I haue married thee, and made thee a Queene:
done good to thee, whilst I have married thee, and made thee a Queen:
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Suffered euill for thee, by wayting abroad so long till My head is wet with the dewe,
Suffered evil for thee, by waiting abroad so long till My head is wet with the dew,
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and my lockes with the drops of the night. and my locks with the drops of the night.
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Iustly therefore may shee complaine, that shee was eyther so drowsie, as not to be moued at so kinde intreatie,
Justly Therefore may she complain, that she was either so drowsy, as not to be moved At so kind intreaty,
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or so hardhearted, as not to yeeld to so iust a demand. To begin with the first.
or so hardhearted, as not to yield to so just a demand. To begin with the First.
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My Sister.
My Sister.
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THE Church in Scripture is vsually compared to a woman, and their analogie is apparant many wayes.
THE Church in Scripture is usually compared to a woman, and their analogy is apparent many ways.
dt n1 p-acp n1 vbz av-j vvn p-acp dt n1, cc po32 n1 vbz j d n2.
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First, in the manner of their birth. The first woman Eue was built out of Adams side whilst he lay asleepe.
First, in the manner of their birth. The First woman Eue was built out of Adams side while he lay asleep.
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This woman, the Church, had her birth and building too out of Christs side, which is the second Adam, in his sleepe of death vpon the Crosse.
This woman, the Church, had her birth and building too out of Christ side, which is the second Adam, in his sleep of death upon the Cross.
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The Souldier with a Speare pierced Christs side, and immediately there came out bloud and water, Ioh. 19.34. Non casu, & simpliciter hi fontes scaturierunt, saith Chrysost. Sed quoniam ex ambobus Ecclesia constituta est:
The Soldier with a Spear pierced Christ side, and immediately there Come out blood and water, John 19.34. Non casu, & simpliciter him Fontes scaturierunt, Says Chrysostom Said quoniam ex ambobus Ecclesia Constituted est:
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This came not to passe by a simple chance, but because by these fountaines the Church liues, drinking water in Baptisme,
This Come not to pass by a simple chance, but Because by these fountains the Church lives, drinking water in Baptism,
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and bloud in the Lords Supper.
and blood in the lords Supper.
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So that as Moses strake the Rocke, and presently there flowed out water that cheared the Israelites in the desert, Num. 20.11. euen so Longinus strake the rock Christ Iesus, and immediately there flowed out the two Sacramentall streames that make glad the Citie of God, and preserues life in it for euermore.
So that as Moses strake the Rock, and presently there flowed out water that cheered the Israelites in the desert, Num. 20.11. even so Longinus strake the rock christ Iesus, and immediately there flowed out the two Sacramental streams that make glad the city of God, and preserves life in it for evermore.
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Secondly, in the account of their husbands.
Secondly, in the account of their Husbands.
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Adam ioyed in his Eue, rested in her loue, and prized her more then the whole world that GOD had giuen him before.Adam joyed in his Eue, rested in her love, and prized her more then the Whole world that GOD had given him before.
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So hath Christ done by his Church;
So hath christ done by his Church;
np1 vhz np1 vdn p-acp po31 n1;
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he hath ioyed in her more then in all things beside, yea, more then in himselfe.
he hath joyed in her more then in all things beside, yea, more then in himself.
pns31 vhz vvn p-acp pno31 av-dc cs p-acp d n2 a-acp, uh, av-dc cs p-acp px31.
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Shee is that Rebeccah, which hee like Isaac hath brought into his owne Tabernacle, and sets his minde on her so much,
Shee is that Rebecca, which he like Isaac hath brought into his own Tabernacle, and sets his mind on her so much,
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as for her loue hee hath forgotten the death of his Mother, the Synagogue, and sports himselfe alone with her, Gen. 24.67.
as for her love he hath forgotten the death of his Mother, the Synagogue, and sports himself alone with her, Gen. 24.67.
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Shee that Rachel so much prized aboue bleare-eyed Leah her Sister, for whom, like Iacob, hee hath serued not seauen yeeres,
She that Rachel so much prized above blear-eyed Leah her Sister, for whom, like Iacob, he hath served not seauen Years,
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but almost fiue times seauen, and they seemed short vnto him because hee loued her, Gen. 29.20.
but almost fiue times seauen, and they seemed short unto him Because he loved her, Gen. 29.20.
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Shee, that Esther, to whom Christ, our Assuerus, hath held out the Scepter of peace,
Shee, that Esther, to whom christ, our Assuerus, hath held out the Sceptre of peace,
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and hath made of a Captiue a Queene, in the roome of rebellious Ʋashti, the stiffe-necked Synagogue. Esth. 2.17.
and hath made of a Captive a Queen, in the room of rebellious Ʋashti, the Stiffnecked Synagogue. Esth. 2.17.
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Thirdly, in the end of their creations.
Thirdly, in the end of their creations.
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The woman at first was made to be an help to man, her Lord, and such an helpe,
The woman At First was made to be an help to man, her Lord, and such an help,
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as should be NONLATINALPHABET, euermore at his elbow, ministring and seruing, to expell sorrow from him, and to bring content to him:
as should be, evermore At his elbow, ministering and serving, to expel sorrow from him, and to bring content to him:
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so is the Church made to serue her Lord, Christ; Psal. 45.11. Hee is thy Lord God, and worship thou him:
so is the Church made to serve her Lord, christ; Psalm 45.11. He is thy Lord God, and worship thou him:
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For, as before the womans creation, though all creatures serued Adam, and were ready attendants on him,
For, as before the woman's creation, though all creatures served Adam, and were ready attendants on him,
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yet none was found worthy to ioyne with him in friendship (a thing naturally desired of man, who is NONLATINALPHABET, a creature desirous of Friendship) or if in friendship,
yet none was found worthy to join with him in friendship (a thing naturally desired of man, who is, a creature desirous of Friendship) or if in friendship,
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yet by no meanes in wed-locke, which hee notwithstanding, (being NONLATINALPHABET, more naturally inclined to loue a wife in a house,
yet by no means in wedlock, which he notwithstanding, (being, more naturally inclined to love a wife in a house,
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then a friend in a citie) desires aboue all other things.
then a friend in a City) Desires above all other things.
cs dt n1 p-acp dt n1) vvz p-acp d j-jn n2.
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Euen so, although Infidels and reprobates, like beasts as they are, cannot but serue Christ in the setting forth of his Iustice:
Eve so, although Infidels and Reprobates, like beasts as they Are, cannot but serve christ in the setting forth of his justice:
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yet no seruice is worthy of his loue, nor pleasing to his minde, but onely the seruice of his Church, with whom hee dwels, by his grace, on earth,
yet no service is worthy of his love, nor pleasing to his mind, but only the service of his Church, with whom he dwells, by his grace, on earth,
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and who is to dwell with him in his glory, in heauen. Fourthly, in the seuerall estates and conditions that are incident to a woman.
and who is to dwell with him in his glory, in heaven. Fourthly, in the several estates and conditions that Are incident to a woman.
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For, there is no state happening to a woman in nature, but the same is suiting to the Church in resemblance.
For, there is no state happening to a woman in nature, but the same is suiting to the Church in resemblance.
p-acp, pc-acp vbz dx n1 vvg p-acp dt n1 p-acp n1, cc-acp dt d vbz vvg p-acp dt n1 p-acp n1.
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Thus the Church is an hand-maid, a mistresse, a mother, a daughter, a wife, a widow, a virgin, a Spouse, and to conclude, a sister.
Thus the Church is an handmaid, a mistress, a mother, a daughter, a wife, a widow, a Virgae, a Spouse, and to conclude, a sister.
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Shee is an hand-maid, waiting and attending on Gods Seruice. Therefore those words, Psal. 123.2. Behold, as the eyes of Seruants looke to the hands of their Masters, and the eyes of an hand-maid vnto the hands of her Mistresse, &c. Augustine saith, are spoken of the Church, which is Seruus, quia populus, ancilla quia Ecclesia:
She is an handmaid, waiting and attending on God's Service. Therefore those words, Psalm 123.2. Behold, as the eyes of Servants look to the hands of their Masters, and the eyes of an handmaid unto the hands of her Mistress, etc. Augustine Says, Are spoken of the Church, which is Seruus, quia populus, ancilla quia Ecclesia:
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Gods Seruant, because his people, Gods Hand-maid because his Church:
God's Servant, Because his people, God's Handmaid Because his Church:
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And wee which are of his familie, must loue him and his Church, but after a different manner, Illum sicut Dominum, hanc sicut Ancillam, him as our Lord, her, as his handmaid.
And we which Are of his family, must love him and his Church, but After a different manner, Ilum sicut Dominum, hanc sicut Ancillam, him as our Lord, her, as his handmaid.
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And yet shee is also a Mistris.
And yet she is also a Mistress.
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A Mistris to rule and guide her folke, yea and to correct them too, if they doe offend.
A Mistress to Rule and guide her folk, yea and to correct them too, if they do offend.
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Therefore the same S Saint Augustine compares her to Sarah, who when her handmayd contemned her, thrust her out of dores, Genes. 21.14.
Therefore the same S Saint Augustine compares her to Sarah, who when her handmaid contemned her, thrust her out of doors, Genesis. 21.14.
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So the CHVRCH foras mittit puts out of dores, by Ecclesiasticall discipline, such as be rebellious and contumatious against her.
So the CHURCH foras Sends puts out of doors, by Ecclesiastical discipline, such as be rebellious and contumatious against her.
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True it is, some men cannot indure to heare of this, that the Church should be their mistris.
True it is, Some men cannot endure to hear of this, that the Church should be their mistress.
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Hence it is, that they neglect her commaunds, and contemne her censures.
Hence it is, that they neglect her commands, and contemn her censures.
av pn31 vbz, cst pns32 vvb po31 n2, cc vvi po31 n2.
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And by their example it is come to passe that euery wicked liuer thinks of excommunication as brutum fulmen, or a bullet of Corke,
And by their Exampl it is come to pass that every wicked liver thinks of excommunication as Brutum fulmen, or a bullet of Cork,
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and forgets the power of binding & loosing that is committed to the Church.
and forgets the power of binding & losing that is committed to the Church.
cc vvz dt n1 pp-f vvg cc vvg cst vbz vvn p-acp dt n1.
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So that ecclesiasticall discipline, which Cyprian calles, the preseruer of hope, the retainer of faith, the guide to saluation, the cherisher of good towardlines, the mistris of vertue &c. is almost fallen to the ground,
So that ecclesiastical discipline, which Cyprian calls, the preserver of hope, the retainer of faith, the guide to salvation, the cherisher of good towardliness, the mistress of virtue etc. is almost fallen to the ground,
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and hath lost his due reputation amongst wicked men. The Church they thinke should not constraine, but intreate, not compell, but counsaile.
and hath lost his due reputation among wicked men. The Church they think should not constrain, but entreat, not compel, but counsel.
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But this donatisticall opinion is confuted:
But this Donatistically opinion is confuted:
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first, by reason, because, Non omnis qui parcit est amicus, nec omnis qui verberat inimicus, saith Aug•stine, Not euery one that spareth is a friend,
First, by reason, Because, Non omnis qui parcit est Amicus, nec omnis qui verberat Inimicus, Says Aug•stine, Not every one that spares is a friend,
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nor euery one that punisheth, an enemy. There is as well a punishing mercy, as a sparing cruelty.
nor every one that Punisheth, an enemy. There is as well a punishing mercy, as a sparing cruelty.
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For when mildnesse will doe no good, wee must vse seuerity.
For when mildness will do no good, we must use severity.
p-acp q-crq n1 vmb vdi dx j, pns12 vmb vvi n1.
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Debet amor laesus irasci, saith Ierome, loue too much prouoked must grow angry, Qui rogantem contempserat, audiat obiurgantem: Debet amor Laesus Irascible, Says Jerome, love too much provoked must grow angry, Qui rogantem contempserat, audiat obiurgantem:
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Hee which contemned one praying, let him heare him chiding.
He which contemned one praying, let him hear him chiding.
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Secondly, by example, and that euen of God himselfe, who casts downe that hee may lift vp, killeth that hee may make aliue, turnes downe to hell that hee may exalt to heauen.
Secondly, by Exampl, and that even of God himself, who Cast down that he may lift up, kills that he may make alive, turns down to hell that he may exalt to heaven.
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As also of all good men;
As also of all good men;
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for Semper, et mali persecuti sunt bonos, et boni malos, saith Augustine. It hath euer beene seene, that euill men haue persecuted the good,
for Semper, et mali persecuti sunt bonos, et boni Malos, Says Augustine. It hath ever been seen, that evil men have persecuted the good,
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and the good haue persecuted euill men. Illi nocendo per iniustitiam, hi consulendo per disciplinam. The one by iniustice hurting, the other by discipline amending.
and the good have persecuted evil men. Illi nocendo per iniustitiam, him By consulting per Disciplinam. The one by injustice hurting, the other by discipline amending.
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Thus the Apostles being deliuered potestati humanae, to the power of men, deliuered their deliuerers potestati Satanae, to the power of Satan. The Church is a Mother. Gal. 4.26. Ierusalem which is aboue is free, which is the mother of vs all.
Thus the Apostles being Delivered Power humanae, to the power of men, Delivered their deliverers Power Satan, to the power of Satan. The Church is a Mother. Gal. 4.26. Ierusalem which is above is free, which is the mother of us all.
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She it is that brings forth in faith, and brings vp in loue.
She it is that brings forth in faith, and brings up in love.
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Illius foetu nascimur, illius lacte nutrimur, spiritu cius animamur, saith Cyprian. By her trauaile are we borne, nourished by her milke, and quickned by her spirit. Illius foetu nascimur, Illius Lacte nutrimur, spiritu cius animamur, Says Cyprian. By her travail Are we born, nourished by her milk, and quickened by her Spirit.
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Hence that resolute speach of so many Fathers:
Hence that resolute speech of so many Father's:
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he can neuer haue God for his father in heauen, that doth not acknowledge the Church his mother on earth.
he can never have God for his father in heaven, that does not acknowledge the Church his mother on earth.
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Her care is great for her sonnes, which if they proue rebellious, eyther in opinion, as Heretikes, or in manners, as reprobates, she complaines with God, Isa. 1.2. I haue nourished vp children, but they haue rebelled against me.
Her care is great for her Sons, which if they prove rebellious, either in opinion, as Heretics, or in manners, as Reprobates, she complains with God, Isaiah 1.2. I have nourished up children, but they have rebelled against me.
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Or with the Synagogue, 2 Esdr. 2.3. I brought you vp with ioy and gladnesse, but with sorrow and heauinesse haue I loft you. She is also a daughter. Sion was called so:
Or with the Synagogue, 2 Ezra 2.3. I brought you up with joy and gladness, but with sorrow and heaviness have I loft you. She is also a daughter. Sion was called so:
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Tell ye the daughters of Sion. And the Church of the Gentiles, Hearken O daughter, and consider. Tell you the daughters of Sion. And the Church of the Gentiles, Harken Oh daughter, and Consider.
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For if each faithfull soule be Gods daughter, as being borne of him, from aboue; then much more the Church, vvhich is, Multarum vnitas, vel potius vnanimitas animarum;
For if each faithful soul be God's daughter, as being born of him, from above; then much more the Church, which is, Multarum vnitas, vel potius vnanimitas animarum;
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the vnitie or rather vnanimitie of many soules together.
the unity or rather unanimity of many Souls together.
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And she is a daughter to God, Quia ipse ipsam regenerauit, & ipse quoque eam despondit, sayth Chrysostome, because he hath begotten her after his owne image,
And she is a daughter to God, Quia ipse ipsam regenerauit, & ipse quoque eam despondit, say Chrysostom, Because he hath begotten her After his own image,
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and because he hath betroathed her to his owne sonne. Againe, the Church is a Wife;
and Because he hath betrothed her to his own son. Again, the Church is a Wife;
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and that by a perfect Matrymonie betweene Christ and her. For whether you take matrimony from Matris munium, a Mothers Office;
and that by a perfect Matrimony between christ and her. For whither you take matrimony from Matris munium, a Mother's Office;
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or from Matrem muniens, a Mothers defence; or from Matrē monens, from admonishing a Mother; or lastly, from materia and monos; vnitie of matter:
or from Matrem muniens, a Mother's defence; or from Matrē monens, from admonishing a Mother; or lastly, from materia and monos; unity of matter:
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it agreeth to Christ & the Church excellently wel.
it agreeth to christ & the Church excellently well.
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She hauing an office vnder Christ to instruct her children well, & an admonition from Christ, to demeane her selfe well;
She having an office under christ to instruct her children well, & an admonition from christ, to demean her self well;
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& a defence in Christ against the gates of hell; and an interest in Christ to the ioyes of Heauen.
& a defence in christ against the gates of hell; and an Interest in christ to the Joys of Heaven.
cc dt n1 p-acp np1 p-acp dt n2 pp-f n1; cc dt n1 p-acp np1 p-acp dt n2 pp-f n1.
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Vnder him by deputation to gouerne his seruants, with him by imputation to partake of his inheritance. Shee is also a Widow:
Under him by deputation to govern his Servants, with him by imputation to partake of his inheritance. She is also a Widow:
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a Widow sayth Gregory, Quae occisi viri sui, interim visione priuata est. Whose Husband Christ being dead, shee marries no more to the delights of the World,
a Widow say Gregory, Quae occisi viri sui, interim vision privata est. Whose Husband christ being dead, she Marries no more to the delights of the World,
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but mourneth for want of his vision in Heauen.
but Mourneth for want of his vision in Heaven.
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Therefore shee doth, sayth Augustine, like the Widdow of Sareptah, eates her meale with resolution to die, that being once dead she may liue for euer.
Therefore she does, say Augustine, like the Widow of Sareptah, eats her meal with resolution to die, that being once dead she may live for ever.
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To this end she is gathering two stickes, Quia duo ligna Crucem faciunt, because two sticks make a Crosse, which is her onely stay, whereon to rest her selfe in this vale of miserie.
To this end she is gathering two sticks, Quia duo Ligna Crucem faciunt, Because two sticks make a Cross, which is her only stay, whereon to rest her self in this vale of misery.
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All her meate is the meale of Christs flesh, and the oyle of his blood, which being blessed vnto her by the Prophets of God, feeds her,
All her meat is the meal of Christ Flesh, and the oil of his blood, which being blessed unto her by the prophets of God, feeds her,
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and her sonnes, and the Prophets to. This Church is also a Virgine: For though, sayth Augustine, She consists of diuers conditions, of men, women, children and maydes,
and her Sons, and the prophets to. This Church is also a Virgae: For though, say Augustine, She consists of diverse conditions, of men, women, children and maids,
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yet is shee commonly called by the one name of a Virgine. And the resemblance stands many wayes:
yet is she commonly called by the one name of a Virgae. And the resemblance Stands many ways:
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First, In regard of puritie, Ʋirginitas carnis, corpus intactum, virginitas mentis fides incorrupta.
First, In regard of purity, Ʋirginitas carnis, corpus intactum, virginitas mentis fides incorrupta.
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The virginitie of the body is puritie of flesh, the virginitie of the Church, is integritie of Fayth. Secondly, In respect of innocency:
The virginity of the body is purity of Flesh, the virginity of the Church, is integrity of Faith. Secondly, In respect of innocency:
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for virginity is a harmelesse estate; it is Perseuerans infantia, sayth Cyprian; A perpetuall infancie.
for virginity is a harmless estate; it is Perseuerans infancy, say Cyprian; A perpetual infancy.
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And the Church is a company of new-borne Babes, feeding vpon the sincere Milke of the word, 1 Pet. 2.2. Thirdly, In respect of beauty;
And the Church is a company of newborn Babes, feeding upon the sincere Milk of the word, 1 Pet. 2.2. Thirdly, In respect of beauty;
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we all know that beautie is in virgins, as in her proper subiect. Therefore virginitie is compared to a flower:
we all know that beauty is in Virgins, as in her proper Subject. Therefore virginity is compared to a flower:
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Flos est ille Ecclesiastici germinis, decus at { que } ornamentum gratiae spiritualis. Flos est Isle Ecclesiastici germinis, decus At { que } ornamentum Gratiae spiritualis.
fw-la fw-la fw-la fw-la fw-la, fw-la p-acp { fw-fr } fw-la fw-la fw-la.
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Chaste virginitie is the flower of all Ecclesiasticall branches, and the comely ornament of spirituall grace.
Chaste virginity is the flower of all Ecclesiastical branches, and the comely ornament of spiritual grace.
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So is the Church her selfe, euen by Christs owne verdict, Cant. 4.7. Thou art all fayre my loue, thou art all faire, and there is no spot in thee. Fourthly, In respect of chastitie.
So is the Church her self, even by Christ own verdict, Cant 4.7. Thou art all fair my love, thou art all fair, and there is no spot in thee. Fourthly, In respect of chastity.
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Therefore Ambrose compared a virgine to a Bee, which creature is in the hieroglyphicke of chastitie.
Therefore Ambrose compared a Virgae to a Bee, which creature is in the Hieroglyphe of chastity.
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So the Church is a chaste virgine, presented by the Ministers vnto Christ without spot or wrinckle;
So the Church is a chaste Virgae, presented by the Ministers unto christ without spot or wrinkle;
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yet in the midst of her chastitie shee is farre from barrennesse:
yet in the midst of her chastity she is Far from Barrenness:
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Non habet faecunditatem, sed non habet orbitatem, saith Cyprian; She hath no fruitfulnesse, and yet is void of barrennesse. Non habet faecunditatem, sed non habet orbitatem, Says Cyprian; She hath no fruitfulness, and yet is void of Barrenness.
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Shee hath no children of the flesh, but she hath the off-spring of the Spirit. Partus virginis faetus labiorum, saith Ambrose, The virgins Issue is the calues of the lips.
She hath no children of the Flesh, but she hath the offspring of the Spirit. Partus virginis Fetus Labiorum, Says Ambrose, The Virgins Issue is the calves of the lips.
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Therefore Anselme compares the Virgin Church our mother, to the Virgin Mary Christs mother.
Therefore Anselm compares the Virgae Church our mother, to the Virgae Marry Christ mother.
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For as she though a Virgin, brought forth the fairest Child that euer was, so the Church a Virgin, daily brings forth to God the most acceptable issue that can be.
For as she though a Virgae, brought forth the Fairest Child that ever was, so the Church a Virgae, daily brings forth to God the most acceptable issue that can be.
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This Virgin the Church is also Sponsa, that is, a Virgin affianced. A Spouse promised and set apart to the marriage of Christ. Reu. 21.2. The new Ierusalem comes downe from heauen (for her birth is from aboue) like a Bride trimmed for her husband.
This Virgae the Church is also Sponsa, that is, a Virgae affianced. A Spouse promised and Set apart to the marriage of christ. Reu. 21.2. The new Ierusalem comes down from heaven (for her birth is from above) like a Bride trimmed for her husband.
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Trimmed I say, but at the Bridegromes cost, who hath adorned her with graces, tanquam monilibus, as with precious Iewels, Isa. 61.10. Shee it is that is so arrayed with all manner of flowers, that she is staid vp with flowers, amongst which yet there is not a fairer flower then is her selfe. Trimmed I say, but At the Bridegroom's cost, who hath adorned her with graces, tanquam monilibus, as with precious Jewels, Isaiah 61.10. Shee it is that is so arrayed with all manner of flowers, that she is stayed up with flowers, among which yet there is not a Fairer flower then is her self.
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It is well obserued by Bernard, that Solomon in this Booke, makes mention of three sorts of flowers. 1 Flos campi: The flower of the field,
It is well observed by Bernard, that Solomon in this Book, makes mention of three sorts of flowers. 1 Flos Campi: The flower of the field,
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and that is Christ, nec sulcatus vomere, nec defossus sarculo, &c. whose flesh was not eared with the share of any humane information,
and that is christ, nec sulcatus Vomere, nec defossus sarculo, etc. whose Flesh was not eared with the share of any humane information,
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nor minde tilled with the cultor of any masters instruction, and yet yeelds forth the smell of all most fragrant vertues. 2 Flos horti: The flower of the garden,
nor mind tilled with the cultor of any Masters instruction, and yet yields forth the smell of all most fragrant Virtues. 2 Flos Horti: The flower of the garden,
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and that is the Church, which is digged by the knowledge of the Law, planted by the worke of the Ministerie, watered by the preaching of the Gospell,
and that is the Church, which is dug by the knowledge of the Law, planted by the work of the Ministry, watered by the preaching of the Gospel,
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and fenced by the wall of the Sacraments. 3 Flos thalami: The flower of the bed-chamber,
and fenced by the wall of the Sacraments. 3 Flos thalami: The flower of the bedchamber,
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and that is the soule, filled with good works, which are the flowers that the Bride decks her selfe with,
and that is the soul, filled with good works, which Are the flowers that the Bride decks her self with,
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and deckes her selfe with them euery day.
and decks her self with them every day.
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For shee is euery day a Bride, and euery day puts on fresh flowers of good workes.
For she is every day a Bride, and every day puts on fresh flowers of good works.
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Otherwise Cito iacet & marcet flos boni operis (saith Bernard ) at { que } in breui omnis ex eo exterminatur & nitor & vigor: Otherwise Quick iacet & Marcet flos boni operis (Says Bernard) At { que } in breui omnis ex eo exterminatur & nitor & vigor:
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soone dies and withers the flower of a good worke, and fayles both in sauour and fauour,
soon die and withers the flower of a good work, and fails both in savour and favour,
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if it be not eftsoones renewed afresh.
if it be not eftsoons renewed afresh.
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But of all flowers, this Bride the Church is most of all adorned wth Lillies and Roses, Confessors and Martyrs, the one whereof hath the white flower of an innocent life, the other the red flower of a bloudy death.
But of all flowers, this Bride the Church is most of all adorned with Lilies and Roses, Confessors and Martyrs, the one whereof hath the white flower of an innocent life, the other the read flower of a bloody death.
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O beatam Ecclesiam nostram, saith Saint Cyprian; O blessed Church that wee haue: Floribus eius nec Lillia nec Rosae desunt; O Beatific Church nostram, Says Saint Cyprian; Oh blessed Church that we have: Floribus eius nec Lillia nec Rosae desunt;
fw-la fw-la fw-la fw-la, vvz n1 jp; uh j-vvn n1 cst pns12 vhb: fw-la fw-la fw-la np1 fw-la np1 fw-la;
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her flowers want neyther Lillies nor Roses.
her flowers want neither Lilies nor Roses.
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All men striue now to wreathe themselues garlands, eyther white by action, or purple by passion.
All men strive now to wreathe themselves garlands, either white by actium, or purple by passion.
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And sure the Church was then in her flowers indeed, the sweet smell whereof hath reached to our dayes,
And sure the Church was then in her flowers indeed, the sweet smell whereof hath reached to our days,
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and shall continue to the end of the world.
and shall continue to the end of the world.
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Lastly, the Church is Christs Sister: not a Sister by similitude or imitation onely, but germana, that is, ex eadem genitrice manaens (saith Isidore ) borne as it were both in a belly.
Lastly, the Church is Christ Sister: not a Sister by similitude or imitation only, but Germana, that is, ex Same genitrice manaens (Says Isidore) born as it were both in a belly.
ord, dt n1 vbz npg1 n1: xx dt n1 p-acp n1 cc n1 av-j, cc-acp fw-la, cst vbz, fw-la fw-la fw-mi fw-la (vvz np1) vvn p-acp pn31 vbdr av-d p-acp dt n1.
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For, there is a greater consanguinitie betweene Christ and man, then betweene the Angels and Christ:
For, there is a greater consanguinity between christ and man, then between the Angels and christ:
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for, the Angels indeede are Gods progenie, and so Christ is their brother by the Fathers side:
for, the Angels indeed Are God's progeny, and so christ is their brother by the Father's side:
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but to man he is allyed nearer; for man is of Gods linage, Ipsius genus sumus, Acts 17.17. Wee are his generation:
but to man he is allied nearer; for man is of God's lineage, himself genus sumus, Acts 17.17. we Are his generation:
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and Christ againe is of mans linage, Borne of the Seede of Dauid according to the flesh, Rom. 1.3.
and christ again is of men lineage, Born of the Seed of David according to the Flesh, Rom. 1.3.
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So that, as God made our soule of him, so hath hee made his body of vs. And the affinitie is continued both wayes:
So that, as God made our soul of him, so hath he made his body of us And the affinity is continued both ways:
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for, as GOD gaue his daughter, that is, his image to man, so hath hee taken mans siister, that is, his nature, in marriage to his Sonne.
for, as GOD gave his daughter, that is, his image to man, so hath he taken men siister, that is, his nature, in marriage to his Son.
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Iustly therefore doth he call the Church, and in the Church each faithfull soule, his Sister, as tyed to him in a most firme bond of alliance and consanguinitie.
Justly Therefore does he call the Church, and in the Church each faithful soul, his Sister, as tied to him in a most firm bound of alliance and consanguinity.
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And by this further you may see two other points. First, the chastnesse of his loue vnto her.
And by this further you may see two other points. First, the chastnesse of his love unto her.
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Hee cals her his Sister, saith Ierome, vt tolleretur suspicio foedi amoris, to take away the suspition of vnchaste loue.
He calls her his Sister, Says Jerome, vt tolleretur Suspicion foedi amoris, to take away the suspicion of unchaste love.
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For the name of Sister implies a detestation of fleshly impuritie, which made him to say, Tam a me pudica est, quam mea si soror sis:
For the name of Sister Implies a detestation of fleshly impurity, which made him to say, Tam a me pudica est, quam mea si soror sis:
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Shee is as chaste for mee, as if shee were my Sister. Secondly, the greatnesse of his loue vnto her,
She is as chaste for me, as if she were my Sister. Secondly, the greatness of his love unto her,
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as being tyed together in a double band; of Consanguinitie, which makes them one bloud; and Matrimonie, which makes them one flesh.
as being tied together in a double band; of Consanguinity, which makes them one blood; and Matrimony, which makes them one Flesh.
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This Abraham is a brother and husband to his Sarah. How can shee doubt to receiue anything from God, whom shee hath so surely and nearely tyed to her.
This Abraham is a brother and husband to his Sarah. How can she doubt to receive anything from God, whom she hath so surely and nearly tied to her.
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Puto me iam spernere non poterit, os ex ossibus meis, & caro de carne mea: Now verily, I thinke he can neuer despise me, which is flesh of my flesh, and bone of my bone. Puto me iam spernere non poterit, os ex ossibus meis, & Caro de Carnem mea: Now verily, I think he can never despise me, which is Flesh of my Flesh, and bone of my bone.
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For, if hee neglect me as a brother, yet will he loue me as a husband.
For, if he neglect me as a brother, yet will he love me as a husband.
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And thus much of the first.
And thus much of the First.
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My Loue. AS of all Societies none is so neere as that of man and wife;
My Love. AS of all Societies none is so near as that of man and wife;
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so, neyther amongst any is loue so feruent as betweene them.
so, neither among any is love so fervent as between them.
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Therefore Christ being by spirituall marriage made one with his Church, and louing her more tenderly then the kindest husband the kindest wife, cals her,
Therefore christ being by spiritual marriage made one with his Church, and loving her more tenderly then the Kindest husband the Kindest wife, calls her,
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as some translate it, Proximam; his neerest: but as the most and the best, Amicam, his dearest:
as Some translate it, Proximam; his nearest: but as the most and the best, Amicam, his dearest:
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as if he were by loue gone out of himselfe, and turned wholy into her:
as if he were by love gone out of himself, and turned wholly into her:
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according to that of Augustine, The Soule is rather where it loueth then where it liueth.
according to that of Augustine, The Soul is rather where it loves then where it lives.
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And so indeed it is with God, saith Bernard, Quia amorem non tam habet quam hoc ipse est, because hee cannot be said so much to haue loue,
And so indeed it is with God, Says Bernard, Quia amorem non tam habet quam hoc ipse est, Because he cannot be said so much to have love,
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as to be euen loue it selfe.
as to be even love it self.
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Hence it is, that he hath put off his roabes of Maiestie, and cloathed himselfe with our flesh,
Hence it is, that he hath put off his robes of Majesty, and clothed himself with our Flesh,
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and so is become the same with his Church on earth, that his Church might become the same with him in heauen.
and so is become the same with his Church on earth, that his Church might become the same with him in heaven.
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Neuer louer so changed like him, and therefore neuer loue so vnchangeable as his.
Never lover so changed like him, and Therefore never love so unchangeable as his.
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Here then haue wee iust occasion ministred, to consider of the greatnes of his loue to the Church, who cals the Church his Loue. A theame, I confesse, admirably discussed by incomparable Diuines;
Here then have we just occasion ministered, to Consider of the greatness of his love to the Church, who calls the Church his Love. A theme, I confess, admirably discussed by incomparable Divines;
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after whom yet, giue mee leaue to throw my mite, and to say something of that, of which we can neuer say enough.
After whom yet, give me leave to throw my mite, and to say something of that, of which we can never say enough.
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It is commonly seene, that loue is manifested foure wayes:
It is commonly seen, that love is manifested foure ways:
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First, by word of mouth, and this is the least and smallest measure of shewing loue.
First, by word of Mouth, and this is the least and Smallest measure of showing love.
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Euery dissembler will loue verbo tenus, in tongue and in word, though not in deede and veritie.
Every dissembler will love verbo tenus, in tongue and in word, though not in deed and verity.
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There is therefore a second degree, and that is by bestowing benefits. And this is some point of loue indeede.
There is Therefore a second degree, and that is by bestowing benefits. And this is Some point of love indeed.
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For, Probatio dilectionis exhibitio est operis, (saith Gregory ) The commendation of true loue, is the performance of some good turne.
For, Probation dilectionis exhibitio est operis, (Says Gregory) The commendation of true love, is the performance of Some good turn.
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But because gifts are sometimes bestowed as much for selfeloue, as for loue of a friend (when a man by giuing somewhat, hopes to receiue much more) therefore there is a third degree greater then the other,
But Because Gifts Are sometime bestowed as much for Self-love, as for love of a friend (when a man by giving somewhat, hope's to receive much more) Therefore there is a third degree greater then the other,
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and that is by personall seruice, when a man is not onely content to part with his goods,
and that is by personal service, when a man is not only content to part with his goods,
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but to impart his labours, and suffer paine himselfe, that his Loue may inioy pleasure.
but to impart his labours, and suffer pain himself, that his Love may enjoy pleasure.
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And though this be as much as can be desired, yet there is one degree further,
And though this be as much as can be desired, yet there is one degree further,
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and that is by suffering death for the party beloued.
and that is by suffering death for the party Beloved.
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And here loue and all hath his end so that hee which hath this can desire no more.
And Here love and all hath his end so that he which hath this can desire no more.
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Now all these wayes hath God loued his Church:
Now all these ways hath God loved his Church:
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for, first, how amiably doth hee vse her in words for her owne good? words of sweet Epithets, My Sister, my Loue, my Doue, my Vndefiled. Of kinde intreaty;
for, First, how amiably does he use her in words for her own good? words of sweet Epithets, My Sister, my Love, my Dove, my Undefiled. Of kind entreaty;
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We pray you in Gods stead, euen as if God did beseech you through vs, that yee be reconciled vnto God. Of wholesome admonition; We pray you in God's stead, even as if God did beseech you through us, that ye be reconciled unto God. Of wholesome admonition;
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Cast away from you all your vngodlinesse, why will yee dye O yee house of Israel, seeing I haue no pleasure in the death of a sinner? Of sound aduise; Cast away from you all your ungodliness, why will ye die Oh ye house of Israel, seeing I have no pleasure in the death of a sinner? Of found advise;
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I counsell thee to buy of mee, gold tryed by the fire, that thou maist be made rich. And lastly, of alluring prouocation; I counsel thee to buy of me, gold tried by the fire, that thou Mayest be made rich. And lastly, of alluring provocation;
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Come vnto mee all yee that are heauie laden, and I will refresh you. For the second: Come unto me all ye that Are heavy laden, and I will refresh you. For the second:
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How hath hee spent his gifts vpon vs? In the Creation hee gaue vs our selues,
How hath he spent his Gifts upon us? In the Creation he gave us our selves,
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and all things necessary for our selues. He diuided his substance to man, his youngest sonne;
and all things necessary for our selves. He divided his substance to man, his youngest son;
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and when hee like a prodigall had spent all, how did he receiue him againe? Nimis nos suspicimus, saith Seneca, si digni nobis videmur, &c. wee are too much in loue with our selues,
and when he like a prodigal had spent all, how did he receive him again? Nimis nos suspicimus, Says Senecca, si Worthy nobis videmur, etc. we Are too much in love with our selves,
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if euer we imagine that we are worthy that the heauens should moue for vs, Sun and Moone shine to vs, raine and dew fall on vs, earth and sea feede and comfort vs. How much more then vnworthy are wee, that after all this, God should bestow his sonne on vs;
if ever we imagine that we Are worthy that the heavens should move for us, Sun and Moon shine to us, rain and due fallen on us, earth and sea feed and Comfort us How much more then unworthy Are we, that After all this, God should bestow his son on us;
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his onely sonne on vs his fugitiue seruants? In the creation hee gaue vs the best things that he had,
his only son on us his fugitive Servants? In the creation he gave us the best things that he had,
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when as yet wee had nothing of our owne;
when as yet we had nothing of our own;
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but in the restauration hee makes an exchange with vs, hee takes the worst things that wee haue,
but in the restauration he makes an exchange with us, he Takes the worst things that we have,
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and hee giues vs the best things that he hath.
and he gives us the best things that he hath.
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Hee takes our nature, and giues vs his grace: hee takes our flesh, and giues vs his spirit: hee takes our misery, and giues vs his mercy: he takes our pouerty, and giues vs his riches: hee takes our shame, and giues vs his glory: finally, hee takes our crosse, and giues vs his crowne: our death, and giues vs his life. For in giuing vs his Sonne, hee giues vs all things that can be desired.
He Takes our nature, and gives us his grace: he Takes our Flesh, and gives us his Spirit: he Takes our misery, and gives us his mercy: he Takes our poverty, and gives us his riches: he Takes our shame, and gives us his glory: finally, he Takes our cross, and gives us his crown: our death, and gives us his life. For in giving us his Son, he gives us all things that can be desired.
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And neuer before did God giue a gift like himselfe, infinite: then hee did.
And never before did God give a gift like himself, infinite: then he did.
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Novv verily a most worthy gift, as hee is of most worth that is the giuer.
Now verily a most worthy gift, as he is of most worth that is the giver.
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Thirdly, he hath not beene pleased alone to bestow benefites on vs, but in his owne person hath come and serued for vs,
Thirdly, he hath not been pleased alone to bestow benefits on us, but in his own person hath come and served for us,
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yea hath serued vs. The sonne of man came not to be ministred vnto but to minister, Math. 20.28.
yea hath served us The son of man Come not to be ministered unto but to minister, Math. 20.28.
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Euen hee which is Lord of all, made himselfe seruant vnto all.
Eve he which is Lord of all, made himself servant unto all.
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Quae est ista quaeso vis, tam violenta ad victoriam, tam victa ad violentiam? saith Bernard: What force is that, which moued him who of himselfe is so violent in all victory, for man yet, to be so vanquished with all violence. Quae est ista quaeso vis, tam violenta ad victoriam, tam Conquered ad violentiam? Says Bernard: What force is that, which moved him who of himself is so violent in all victory, for man yet, to be so vanquished with all violence.
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Amor est. It is nothing else but the force of loue. This made him to take on him the forme of a seruant. Philip. 2.7. Amor est. It is nothing Else but the force of love. This made him to take on him the Form of a servant. Philip. 2.7.
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Yea, non solum serui vt subesset, sed quasi mali serui vt vapularet, saith Bernard not the forme of a seruant onely to bee in subiection,
Yea, non solum Servant vt subesset, sed quasi mali Servant vt vapularet, Says Bernard not the Form of a servant only to be in subjection,
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but of a bad seruant to beare correction.
but of a bad servant to bear correction.
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And which is more yet, to be made a companion of beasts, borne in a Stable; and which is most of all, to bee made as it were prouender for beasts, laid in a manger. Cibus hominis mutauit se in pabulum pecoris, homine mutato in pecus.
And which is more yet, to be made a Companion of beasts, born in a Stable; and which is most of all, to be made as it were provender for beasts, laid in a manger. Cibus hominis mutauit se in pabulum pecoris, homine Mutato in pecus.
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When man was become a beast, Christ would become as it were prouender to feede him.
When man was become a beast, christ would become as it were provender to feed him.
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But all this Christ thought not inough for vs, vnlesse hee dyed for vs. So great a degree of loue,
But all this christ Thought not enough for us, unless he died for us So great a degree of love,
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as there could bee no greater, which makes his loue so much more sweet, as the loosing of life it selfe is accounted bitter.
as there could be no greater, which makes his love so much more sweet, as the losing of life it self is accounted bitter.
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For it is a truth, euen which comes from the author of vntruth; Skinne for skinne, and all that a man hath will hee giue for his life.
For it is a truth, even which comes from the author of untruth; Skin for skin, and all that a man hath will he give for his life.
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Skinne for skinne, that is, the skinne or life of a mans children or cattell for his owne skinne, as Lyra expounds it. Skin for skin, that is, the skin or life of a men children or cattle for his own skin, as Lyram expounds it.
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Or skinne for skinne, that is, the more hard skinne for the more tender skinne;
Or skin for skin, that is, the more hard skin for the more tender skin;
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as when a man catcheth a blow on his hand to saue his eye, as Strabus interprets it.
as when a man Catches a blow on his hand to save his eye, as Strabo interprets it.
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For there is nothing that a man had not rather endure then losse of life.
For there is nothing that a man had not rather endure then loss of life.
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Euery creature, as Augustine obserues, hath such a loue to haue a being, that it had rather be,
Every creature, as Augustine observes, hath such a love to have a being, that it had rather be,
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though in misery, then not be at all.
though in misery, then not be At all.
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Wonderfull therefore and vnspeakeable is the loue of Christ Iesus to his Church, who so willingly,
Wonderful Therefore and unspeakable is the love of christ Iesus to his Church, who so willingly,
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and so ioyfully suffered euen the most shamefull and bitter death for her sake.
and so joyfully suffered even the most shameful and bitter death for her sake.
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Men may coldly and slightly thinke of it, but principalities and powers stand amazed at it.
Men may coldly and slightly think of it, but principalities and Powers stand amazed At it.
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That you may yet take a further view of it, compare his loue with the loue of other persons,
That you may yet take a further view of it, compare his love with the love of other Persons,
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and you shall see how farre hee goes before them all.
and you shall see how Far he Goes before them all.
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Loue is most feruent among foure sorts of couples. 1. Betweene friend and friend, which are as one heart in two bodyes. 2. Betweene the parent and the childe, which are as two bodyes from one stocke. 3. Betweene the husband and the wife, which are as two persons in one flesh. 4. Betweene the body and the soule, which are as two substances in one person.
Love is most fervent among foure sorts of couples. 1. Between friend and friend, which Are as one heart in two bodies. 2. Between the parent and the child, which Are as two bodies from one stock. 3. Between the husband and the wife, which Are as two Persons in one Flesh. 4. Between the body and the soul, which Are as two substances in one person.
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Now the loue of Christ to his Church exceedes the loue of all these each to other.
Now the love of christ to his Church exceeds the love of all these each to other.
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First, it exceedes the loue that is betweene friend and friend.
First, it exceeds the love that is between friend and friend.
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For what man is there which loues another so as he could be contented to dye for him? yes, peraduenture, saith Paul, for a good man one would dye.
For what man is there which loves Another so as he could be contented to die for him? yes, Peradventure, Says Paul, for a good man one would die.
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It may be Damon would haue done it for Pythias, Pylades for Orestes. And this is as much as euer any man did, or can doe:
It may be Damon would have done it for Pythias, Pylades for Orestes. And this is as much as ever any man did, or can do:
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For, greater loue then this hath no man, that one should giue his life for his friend.
For, greater love then this hath no man, that one should give his life for his friend.
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But CHIRST, saith Paul, setteth forth his loue vnto vs, that cum inimici essemus, when wee were his enimies hee was content to dye for vs. Rom. 5.8. Hee loued vs non existentes, imo & resistentes, saith Bernard, when wee were nothing, and when wee were worse then nothing;
But CHRIST, Says Paul, sets forth his love unto us, that cum Inimici essemus, when we were his enemies he was content to die for us Rom. 5.8. He loved us non existentes, imo & resistentes, Says Bernard, when we were nothing, and when we were Worse then nothing;
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when wee were his very foes, and mortall enemies.
when we were his very foes, and Mortal enemies.
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If it bee said they are all Christs friends for whom he dyed, we must answere vvith a father, hee dyed indeed Pio iam amicis, nondum quidem amantibus,
If it be said they Are all Christ Friends for whom he died, we must answer with a father, he died indeed Pious iam amicis, Nondum quidem amantibus,
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sed tamen iam amatis, for his friends indeede, as being heartily loued of CHRIST, though like vnkinde friends they loued him not againe.sed tamen iam amatis, for his Friends indeed, as being heartily loved of CHRIST, though like unkind Friends they loved him not again.
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Non amici quasi amantes, saith Thomas, tantum amici vt amati. Non Friends quasi amantes, Says Thomas, Tantum Friends vt amati.
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Not his friends as louing him any thing, onely his friends as loued by him alone.
Not his Friends as loving him any thing, only his Friends as loved by him alone.
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Againe it exceedes the loue that is betweene the parent and the childe.
Again it exceeds the love that is between the parent and the child.
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For what father in the world hauing but one onely son, would be content to put him to death, he not deseruing it, to pleasure others? Can a woman forget her child,
For what father in the world having but one only son, would be content to put him to death, he not deserving it, to pleasure Others? Can a woman forget her child,
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& not think vpon the fruit of her wombe? You will say, Abraham would haue done it for loue to God.& not think upon the fruit of her womb? You will say, Abraham would have done it for love to God.
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Indeede he is singular in this case, and such an example, as the vvorld neuer afforded the like. Origen sets it our thus.
Indeed he is singular in this case, and such an Exampl, as the world never afforded the like. Origen sets it our thus.
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Take, saith God thine onely son Isaac, whom thou louest, &c. Gense. 22.2. Esto domine, saith he, quia de filio commemor as paetrem. Take, Says God thine only son Isaac, whom thou love, etc. Gense. 22.2. Esto domine, Says he, quia de filio commemor as paetrem.
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Be it so Lord that thou puttest the father in minde of his son. This is one torture, to thinke, that the father must now become his childes butcher.
Be it so Lord that thou puttest the father in mind of his son. This is one torture, to think, that the father must now become his child's butcher.
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Sed addis charissimum, &c. Thou addest thy dearest, or onely sonne, and not content with that, said addis charissimum, etc. Thou addest thy dearest, or only son, and not content with that,
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but sayest also quem diligis, whom thou louest.
but Sayest also Whom diligis, whom thou love.
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It is likely that Abraham hauing beene so long without a sonne, was well affected towards him now he had him,
It is likely that Abraham having been so long without a son, was well affected towards him now he had him,
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but was this a fit time to put him in minde of his loue? Sint et in hoc parenti triplicata supplicia.
but was this a fit time to put him in mind of his love? Sint et in hoc Parenti triplicata supplicia.
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Let vs obserue here three tortures to the fathers minde, as so many daggers at his heart.
Let us observe Here three tortures to the Father's mind, as so many daggers At his heart.
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But vvhat neede was there after all this, to name Isaac? did not the father know that this his sonne, his deare sonne, whom hee loued, was called Isaac? yes,
But what need was there After all this, to name Isaac? did not the father know that this his son, his deer son, whom he loved, was called Isaac? yes,
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and he remembred the promise to, in Isaac shall thy seed be called. Gen. 17.21.
and he remembered the promise to, in Isaac shall thy seed be called. Gen. 17.21.
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yet God forbeares not to name him, that so Commemoratio nominis, might be desperatio promissionis: the remembrance of his name, might be desperation of the promise, by which he should not loose his childe onely,
yet God forbears not to name him, that so Commemoration Nominis, might be desperatio promissionis: the remembrance of his name, might be desperation of the promise, by which he should not lose his child only,
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but his owne soule also, and not that alone, but the soules of all men in the world beside:
but his own soul also, and not that alone, but the Souls of all men in the world beside:
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such a triall neuer lay on any man before, nor neuer shall againe; and yet Abraham would haue done it.
such a trial never lay on any man before, nor never shall again; and yet Abraham would have done it.
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But if you marke it, there is no comparison betweene the loue of Abraham to God,
But if you mark it, there is no comparison between the love of Abraham to God,
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and the loue of GOD to man.
and the love of GOD to man.
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For what equality betweene Isaac a young lad, and Christ the eternall sonne of God? Againe Isaac must haue dyed once,
For what equality between Isaac a young lad, and christ the Eternal son of God? Again Isaac must have died once,
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for he ought God a death, Christ had no such necessitie, being debter to no man.
for he ought God a death, christ had no such necessity, being debtor to no man.
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Isaac sitting, bare a little wood on his necke;Isaac sitting, bore a little wood on his neck;
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Christ walking carryed an heauy crosse on his shoulders, and bare that which bare him, fainting vnder it, and dying vpon it.
christ walking carried an heavy cross on his shoulders, and bore that which bore him, fainting under it, and dying upon it.
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Isaac had a Ramme sacrificed for him, held by the hornes in a bush;Isaac had a Ram sacrificed for him, held by the horns in a bush;
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Christ was the Ramme himselfe, held by the hornes, whilst hee was nayled to the Crosse,
christ was the Ram himself, held by the horns, while he was nailed to the Cross,
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and his head in the bush, whilst the bushes were on his head, whilst hee was crowned with thornes.
and his head in the bush, while the Bushes were on his head, while he was crowned with thorns.
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Lastly, Isaac should haue suffred in a mountaine, where none should haue seene him; it stood three dayes iourney off.
Lastly, Isaac should have suffered in a mountain, where none should have seen him; it stood three days journey off.
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Christ suffred afterward in the same mountaine, as some thinke, or not farre from it,
christ suffered afterwards in the same mountain, as Some think, or not Far from it,
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as is most certaine, and was held in his suffrings three dayes and three nights together.
as is most certain, and was held in his sufferings three days and three nights together.
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Thirdly, the loue of God to his Church exceedes the loue that is betweene the husband and the wife.
Thirdly, the love of God to his Church exceeds the love that is between the husband and the wife.
ord, dt n1 pp-f np1 p-acp po31 n1 vvz dt n1 cst vbz p-acp dt n1 cc dt n1.
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For what man being to marry, would chuse a deformed, blacke, and adulterous wife? Or hauing chosen such a one in marriage, would loue her so much as to dye for her? Yet Christ hath done so for his Church his Church so adulterous, so deformed.
For what man being to marry, would choose a deformed, black, and adulterous wife? Or having chosen such a one in marriage, would love her so much as to die for her? Yet christ hath done so for his Church his Church so adulterous, so deformed.
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Therefore hee is said, when she was polluted in her bloud ▪ to wash her with water, and annoint her with oyle.
Therefore he is said, when she was polluted in her blood ▪ to wash her with water, and anoint her with oil.
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When she was naked and bare, to decke her with broyded worke of gold, siluer, and fine linnen.
When she was naked and bore, to deck her with broided work of gold, silver, and fine linen.
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When shee was cast out, to take her vp, and to enter into a couenant with her, and make her his owne. Ezek. 16.8.
When she was cast out, to take her up, and to enter into a Covenant with her, and make her his own. Ezekiel 16.8.
c-crq pns31 vbds vvd av, pc-acp vvi pno31 a-acp, cc pc-acp vvi p-acp dt n1 p-acp pno31, cc vvi pno31 po31 d. np1 crd.
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Therefore, this his marriage with his Church, saith Irenaeus, was like the marriage of Moyses with the Ethiopian blackmore.
Therefore, this his marriage with his Church, Says Irnaeus, was like the marriage of Moses with the Ethiopian Blackmore.
av, d po31 n1 p-acp po31 n1, vvz np1, vbds av-j dt n1 pp-f np1 p-acp dt jp av.
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The one bride was as defectiue in grace, as the other deformed in nature. But Christ did more for his spouse, then euer Moyses could doe for his Bride,
The one bride was as defective in grace, as the other deformed in nature. But christ did more for his spouse, then ever Moses could do for his Bride,
dt crd n1 vbds a-acp j p-acp n1, c-acp dt j-jn vvn p-acp n1. p-acp np1 vdd dc p-acp po31 n1, av av np1 vmd vdi p-acp po31 n1,
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as Bernard notes, Moyses Aethyopissam quandam duxit vxorem sed eius non potuit mutare colorem, &c. Moyses married a certaine blacke Ethyopian,
as Bernard notes, Moses Aethiopissam quandam duxit vxorem sed eius non Potuit mutare colorem, etc. Moses married a certain black Ethiopian,
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but was not able to change her skinne from blacke to white;
but was not able to change her skin from black to white;
cc-acp vbds xx j pc-acp vvi po31 n1 p-acp j-jn p-acp j-jn;
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But Christ tooke to him a Spouse that was farre more ignoble and filthy, and by washing her with his owne bloud, hath made her a chast Virgin to himselfe, without spot or wrinckle.
But christ took to him a Spouse that was Far more ignoble and filthy, and by washing her with his own blood, hath made her a chaste Virgae to himself, without spot or wrinkle.
cc-acp np1 vvd p-acp pno31 dt n1 cst vbds av-j av-dc j cc j, cc p-acp vvg pno31 p-acp po31 d n1, vhz vvn pno31 dt j n1 p-acp px31, p-acp n1 cc n1.
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Lastly, it exceedes the loue that is betweene the body and the soule;
Lastly, it exceeds the love that is between the body and the soul;
ord, pn31 vvz dt n1 cst vbz p-acp dt n1 cc dt n1;
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betwixt which yet, there is so great loue, that the one grieues to part with the other:
betwixt which yet, there is so great love, that the one grieves to part with the other:
p-acp r-crq av, pc-acp vbz av j n1, cst dt pi vvz pc-acp vvi p-acp dt n-jn:
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yea, euen in the most sanctified men, there is a kinde of reluctation against death, the soule shrinkes at the bodies dissolution.
yea, even in the most sanctified men, there is a kind of reluctation against death, the soul shrinks At the bodies dissolution.
uh, av p-acp dt av-ds j-vvn n2, pc-acp vbz dt n1 pp-f n1 p-acp n1, dt n1 vvz p-acp dt ng1 n1.
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For that which Ierome tells of holy Hilarion, saying to his soule thus, Egredere, quid times? egredere anima mea quid dubitas? Goe out my soule, goe out, what fearest thou? what doubtest thou? that declares a kinde of vnwillingnesse which nature hath to come to dissolution;
For that which Jerome tells of holy Hilarion, saying to his soul thus, go forth, quid times? Go forth anima mea quid dubitas? Go out my soul, go out, what Fearest thou? what doubtest thou? that declares a kind of unwillingness which nature hath to come to dissolution;
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and that death is, as Bernard cals it, Horrendum diuortium; a most wofull separation, not onely of the dead from the liuing,
and that death is, as Bernard calls it, Horrendum diuortium; a most woeful separation, not only of the dead from the living,
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but of the dead from himselfe.
but of the dead from himself.
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Yet Christ most willingly suffered this most grieuous partition and separation of his body and soule asunder, that hee might ioyne vs to God, that were separate from him, and our selues to.
Yet christ most willingly suffered this most grievous partition and separation of his body and soul asunder, that he might join us to God, that were separate from him, and our selves to.
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Finally, what shall I say? so much was Christ transported beyond himselfe, or (to speake more properly) so much brought short of himselfe by loue, that he emptied himselfe of all respect,
Finally, what shall I say? so much was christ transported beyond himself, or (to speak more properly) so much brought short of himself by love, that he emptied himself of all respect,
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and made himselfe as nothing at all.
and made himself as nothing At all.
cc vvd px31 p-acp pix p-acp av-d.
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Euen hee which at first made all things of nothing, did afterwards make nothing of himselfe.
Eve he which At First made all things of nothing, did afterwards make nothing of himself.
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Nazianzen cals loue dulcem tyrannum, a sweet tyrant. And Bernard saith, Triumphat de Deo amor, Loue triumphed ouer the vanquished. O strange triumph! Nazianzen calls love dulcem tyrannum, a sweet tyrant. And Bernard Says, Triumphant de God amor, Love triumphed over the vanquished. O strange triumph!
np1 vvz n1 fw-la fw-la, dt j n1. cc np1 vvz, j fw-fr fw-la fw-la, n1 vvn p-acp dt j-vvn. sy j n1!
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Quis triumphantis currus? What chariot had this Conquerour thus to triumph in? Sanè Crux, no other chariot but the Crosse.Quis triumphant Chariots? What chariot had this Conqueror thus to triumph in? Sanè Crux, no other chariot but the Cross.
fw-la n2 fw-la? q-crq n1 vhd d n1 av pc-acp vvi p-acp? fw-la fw-la, dx j-jn n1 p-acp dt n1.
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Here Loue displayed his Banner, and hung vp his Scutcheon, a bleeding heart for our miserie, vnfolded armes for our imbracing, a bended head to incline to vs, goared hands, head, feet,
Here Love displayed his Banner, and hung up his Scutcheon, a bleeding heart for our misery, unfolded arms for our embracing, a bent head to incline to us, gored hands, head, feet,
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and side, to heale vs. So that if you aske what hard-heart bound Christ with fetters, scourged him with whips, crowned him with thornes, pierced him with speare,
and side, to heal us So that if you ask what hard-heart bound christ with fetters, scourged him with whips, crowned him with thorns, pierced him with spear,
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and fastned him with nayles, himselfe will answere: Loue. Huc me sydereo descendere fecit olympo, Hic me crudeli vnluere fixit Amor.
and fastened him with nails, himself will answer: Love. Huc me sydereo descendere fecit Olympo, Hic me crudeli vnluere fixit Amor.
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Hither hath the tyrant Loue brought me downe to liue a contemptible & a poore life:
Hither hath the tyrant Love brought me down to live a contemptible & a poor life:
av vhz dt n1 n1 vvd pno11 a-acp pc-acp vvi dt j cc dt j n1:
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here hath the tyrant Loue fastned mee to die an ignominious and a shamefull death.
Here hath the tyrant Love fastened me to die an ignominious and a shameful death.
av vhz dt n1 n1 vvd pno11 pc-acp vvi dt j cc dt j n1.
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O the loue it selfe of none, but of such a one as is Loue it selfe! Oh the love it self of none, but of such a one as is Love it self!
uh dt n1 pn31 n1 pp-f pix, cc-acp pp-f d dt pi a-acp vbz n1 pn31 n1!
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Wilt thou now be partaker of this great loue of GOD? Loue him and thou hast it.
Wilt thou now be partaker of this great love of GOD? Love him and thou hast it.
vm2 pns21 av vbi n1 pp-f d j n1 pp-f np1? n1 pno31 cc pns21 vh2 pn31.
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For this is the rule of loue, NONLATINALPHABET. Hee which desires much loue, must himselfe shew much loue.
For this is the Rule of love,. He which Desires much love, must himself show much love.
p-acp d vbz dt n1 pp-f n1,. pns31 r-crq vvz d n1, vmb px31 vvi d n1.
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Ne { que } enim quicquam ad amorem ita firmum est, vt beneuolentia mutuo repensa, saith Nazianzen; There is not any thing so strong to draw affection of others, Ne { que } enim quicquam ad amorem ita Firmum est, vt Benevolence mutuo repensa, Says Nazianzen; There is not any thing so strong to draw affection of Others,
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as when a man sends forth good affections in himselfe. Loue is the Load-stone of Loue.
as when a man sends forth good affections in himself. Love is the Loadstone of Love.
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And therefore how can wee chuse, vnlesse we be more hard then iron, but wee must returne GOD some loue, that hath bestowed so much on vs first? Ierome saith Nihil imperiosius charitate, Nothing is more imperious and commanding then loue;
And Therefore how can we choose, unless we be more hard then iron, but we must return GOD Some love, that hath bestowed so much on us First? Jerome Says Nihil imperiosius charitate, Nothing is more imperious and commanding then love;
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it will force a man in whom it is, to make some testimonie of his good heart to GOD.
it will force a man in whom it is, to make Some testimony of his good heart to GOD.
pn31 vmb vvi dt n1 p-acp ro-crq pn31 vbz, pc-acp vvi d n1 pp-f po31 j n1 p-acp np1.
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Charitas Dei vrget nos, saith Paul, The very loue of GOD constraineth vs, 2 Cor. 5.14. O how should wee abound in that vertue which Paul cals, The fulfilling of the Law, Rom. 13.8. Iames, The life of Faith, Iam. 2.17. Chrysostome and Ierome, The mother of all vertues. Charitas Dei vrget nos, Says Paul, The very love of GOD constrains us, 2 Cor. 5.14. Oh how should we abound in that virtue which Paul calls, The fulfilling of the Law, Rom. 13.8. James, The life of Faith, Iam. 2.17. Chrysostom and Jerome, The mother of all Virtues.
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Fulgentius, The whole wisedome of the reasonable creature. Fulgentius, The Whole Wisdom of the reasonable creature.
np1, dt j-jn n1 pp-f dt j n1.
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And Augustine, A common debt, that can neuer be cleared, but that a man must be paying of it still.
And Augustine, A Common debt, that can never be cleared, but that a man must be paying of it still.
cc np1, dt j n1, cst vmb av-x vbi vvn, cc-acp cst dt n1 vmb vbi vvg pp-f pn31 av.
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Semper debeo Charitatem (saith hee) quae sola etiam reddita, semper detinet debitorem. Semper Debow Charitatem (Says he) Quae sola etiam reddita, semper detinet debitorem.
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I am euer in debt with charitie (and therefore we are commanded to owe it) vvhich though I pay neuer so oft ▪ yet I am commanded to owe it still.
I am ever in debt with charity (and Therefore we Are commanded to owe it) which though I pay never so oft ▪ yet I am commanded to owe it still.
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But here is the comfort of it, the more a man payes it to others, the more hee keepes it to himselfe.
But Here is the Comfort of it, the more a man pays it to Others, the more he keeps it to himself.
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For, as Tully could tell vs Dissimilis est pecuniae debitio & gratiae: There is no likenesse betweene paying money and paying loue.
For, as Tully could tell us Dissimilis est pecuniae debitio & Gratiae: There is no likeness between paying money and paying love.
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For, a man cannot pay money vnlesse hee haue it; and when hee hath paid it, hee hath it not:
For, a man cannot pay money unless he have it; and when he hath paid it, he hath it not:
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but a man cannot haue loue vnlesse he pay it, and the more he payes it the more he hath it.
but a man cannot have love unless he pay it, and the more he pays it the more he hath it.
cc-acp dt n1 vmbx vhi n1 cs pns31 vvb pn31, cc dt av-dc pns31 vvz pn31 dt av-dc pns31 vhz pn31.
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Therefore, let vs not be such misers and hucksters of our loue, as the men of the world be of their money,
Therefore, let us not be such misers and hucksters of our love, as the men of the world be of their money,
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but let it flow forth amaine from vs vnto God.
but let it flow forth amain from us unto God.
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And as part of our loue, let vs spend some time in considering what CHRIST hath suffered for vs. Marke how the Church speakes to each faithfull soule, Cant. 3.11. Come forth yee daughters of Zion, behold your King Solomon, with the Crowne wherewith his mother crowned him in the day of his marriage, in the day of the gladnes of his heart.
And as part of our love, let us spend Some time in considering what CHRIST hath suffered for us Mark how the Church speaks to each faithful soul, Cant 3.11. Come forth ye daughters of Zion, behold your King Solomon, with the Crown wherewith his mother crowned him in the day of his marriage, in the day of the gladness of his heart.
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That is, O yee faithfull soules, daughters of your Mother the Church, Come forth, Egredimini de sensu carnis ad intellectum mentis:
That is, Oh ye faithful Souls, daughters of your Mother the Church, Come forth, Go out de sensu carnis ad Intellectum mentis:
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Come forth out of the sense of the flesh, to the vnderstanding of the minde:
Come forth out of the sense of the Flesh, to the understanding of the mind:
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Come I say, a little out of your selues, and by holy meditation, Behold your King Solomon, your true peace-maker,
Come I say, a little out of your selves, and by holy meditation, Behold your King Solomon, your true peacemaker,
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and your King to, Christ Iesus:
and your King to, christ Iesus:
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who, though his kingdome be not of this world, yet is a King euen in this world, With the Crowne wherewith his mother crowned him, that is, with the crowne of thornes vpon his head, wherewith his mother the Synagogue, Quae ei se non matrem exhibuit,
who, though his Kingdom be not of this world, yet is a King even in this world, With the Crown wherewith his mother crowned him, that is, with the crown of thorns upon his head, wherewith his mother the Synagogue, Quae ei se non matrem Exhibited,
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sed nouercam, which proued not her selfe to him a kinde mother, but a cruell stepdame:sed nouercam, which proved not her self to him a kind mother, but a cruel stepdame:
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Crowned him, that is, faedauit, & lancinauit, saith Tertullian, gashed him, and goared him, In the day of his marriage, that is, in the day of his passion vpon the Crosse, Crowned him, that is, faedauit, & lancinauit, Says Tertullian, gashed him, and gored him, In the day of his marriage, that is, in the day of his passion upon the Cross,
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when hee was marryed to his Church built out of his side, as Adam to his Eue created of his rib.
when he was married to his Church built out of his side, as Adam to his Eue created of his rib.
c-crq pns31 vbds vvn p-acp po31 n1 vvd av pp-f po31 n1, c-acp np1 p-acp po31 np1 vvn pp-f po31 n1.
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In the day of the gladnesse of his heart, that is, in the very season of his suffering, which was as ioyfull to him,In the day of the gladness of his heart, that is, in the very season of his suffering, which was as joyful to him,
p-acp dt n1 pp-f dt n1 pp-f po31 n1, cst vbz, p-acp dt j n1 pp-f po31 n1, r-crq vbds a-acp j p-acp pno31,
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as a geniall and nupriall day to a Bridegrome.
as a genial and nupriall day to a Bridegroom.
c-acp dt j cc j-jn n1 p-acp dt n1.
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Come forth I say, see him, consider of him, meditate on him, Pudeat sub spinato capite membrum fieri delicatum;
Come forth I say, see him, Consider of him, meditate on him, Pudeat sub spinato capite Limb fieri delicatum;
np1 av pns11 vvb, vvb pno31, vvb pp-f pno31, vvb p-acp pno31, vvb fw-la fw-la fw-la n1 fw-la fw-la;
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and let it shame you vnder an head so crowned with thornes, to be as members of wanton and delicate nicenesse.
and let it shame you under an head so crowned with thorns, to be as members of wanton and delicate niceness.
cc vvb pn31 vvi pn22 p-acp dt n1 av vvn p-acp n2, pc-acp vbi c-acp n2 pp-f j-jn cc j n1.
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The same thing which the Church desires of her members, himselfe desires of his Church, Set me as a seale on thine heart,
The same thing which the Church Desires of her members, himself Desires of his Church, Set me as a seal on thine heart,
dt d n1 r-crq dt n1 vvz pp-f po31 n2, px31 vvz pp-f po31 n1, vvb pno11 p-acp dt n1 p-acp po21 n1,
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and as a signet on thine arme, Cant. 8.6. words by some attributed to the Church, but by the Fathers applyed to CHRIST, wherein hee desires her continually to remember him. As if hee had said: and as a signet on thine arm, Cant 8.6. words by Some attributed to the Church, but by the Father's applied to CHRIST, wherein he Desires her continually to Remember him. As if he had said:
cc p-acp dt n1 p-acp po21 n1, np1 crd. n2 p-acp d vvn p-acp dt n1, cc-acp p-acp dt n2 vvd p-acp np1, c-crq pns31 vvz pno31 av-j pc-acp vvi pno31. p-acp cs pns31 vhd vvn:
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My dearest, though I am now going from thee for a time, yet forget mee not,
My dearest, though I am now going from thee for a time, yet forget me not,
po11 js-jn, cs pns11 vbm av vvg p-acp pno21 p-acp dt n1, av vvb pno11 xx,
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but as a louing wife, frames the Image of her deare husband in her heart;
but as a loving wife, frames the Image of her deer husband in her heart;
cc-acp p-acp dt j-vvg n1, vvz dt n1 pp-f po31 j-jn n1 p-acp po31 n1;
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and as a longing woman imprints the forme of the thing which shee longs for on the childe in her wombe;
and as a longing woman imprints the Form of the thing which she longs for on the child in her womb;
cc c-acp dt vvg n1 n2 dt n1 pp-f dt n1 r-crq pns31 vvz p-acp p-acp dt n1 p-acp po31 n1;
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so set me as a seale on thy soule, thinke on me, delight in me,
so Set me as a seal on thy soul, think on me, delight in me,
av vvb pno11 p-acp dt n1 p-acp po21 n1, vvb p-acp pno11, vvb p-acp pno11,
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And as that famous Artemisia so much affected her dead husband Mausolus, that shee tooke the dead ashes of his vrne,
And as that famous Artemisia so much affected her dead husband Mausolus, that she took the dead Ashes of his urn,
cc c-acp cst j np1 av av-d vvn po31 j n1 np1, cst pns31 vvd dt j n2 pp-f po31 n1,
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and mingled them with her drinke, and so intombed his dead carke is within her liuing body;
and mingled them with her drink, and so entombed his dead cark is within her living body;
cc vvd pno32 p-acp po31 n1, cc av vvn po31 j n1 vbz p-acp po31 j-vvg n1;
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so doe thou my Spouse, haue mee euer within thee, eate me and drinke me in the Sacrament, let me be in thine heart, and on thine arme, in thy intention, in thy operation, within thee, without thee, euery where,
so do thou my Spouse, have me ever within thee, eat me and drink me in the Sacrament, let me be in thine heart, and on thine arm, in thy intention, in thy operation, within thee, without thee, every where,
av vdb pns21 po11 n1, vhb pno11 av p-acp pno21, vvb pno11 cc vvb pno11 p-acp dt n1, vvb pno11 vbi p-acp po21 n1, cc p-acp po21 n1, p-acp po21 n1, p-acp po21 n1, p-acp pno21, p-acp pno21, d c-crq,
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and at all times, let mee be loued and thought on, on earth, as I am carefull of thee in heauen.
and At all times, let me be loved and Thought on, on earth, as I am careful of thee in heaven.
cc p-acp d n2, vvb pno11 vbi vvn cc vvd a-acp, p-acp n1, c-acp pns11 vbm j pp-f pno21 p-acp n1.
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Let vs then, ô let vs fulfill his desire now, that hee may accomplish all our desires hereafter. And so much of this.
Let us then, o let us fulfil his desire now, that he may accomplish all our Desires hereafter. And so much of this.
vvb pno12 av, uh vvb pno12 vvi po31 n1 av, cst pns31 vmb vvi d po12 n2 av. cc av d pp-f d.
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My Doue.
My Dove.
po11 n1.
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THAT the Doue signifies the Church, beside the iudgement of wise Esdras saying, Of all the fowles that are created thou hast named thee one Doue, 2 Esdr. 5.26. and besides the testimonie of Christ himselfe, calling her his Doue, foure times at least in this booke:
THAT the Dove signifies the Church, beside the judgement of wise Ezra saying, Of all the fowls that Are created thou hast nam thee one Dove, 2 Ezra 5.26. and beside the testimony of christ himself, calling her his Dove, foure times At least in this book:
cst dt n1 vvz dt n1, p-acp dt n1 pp-f j np1 vvg, pp-f d dt n2 cst vbr vvn pns21 vh2 vvn pno21 crd n1, crd np1 crd. cc p-acp dt n1 pp-f np1 px31, vvg pno31 po31 n1, crd n2 p-acp ds p-acp d n1:
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the due resemblance which that creature hath with Christs Spouse, doth most sufficiently declare.
the due resemblance which that creature hath with Christ Spouse, does most sufficiently declare.
dt j-jn n1 r-crq d n1 vhz p-acp npg1 n1, vdz av-ds av-j vvi.
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Due resemblance two manner of wayes, in her seuerall members of body, and her naturall practise of life. For her members:
Due resemblance two manner of ways, in her several members of body, and her natural practice of life. For her members:
av-jn n1 crd n1 pp-f n2, p-acp po31 j n2 pp-f n1, cc po31 j n1 pp-f n1. p-acp po31 n2:
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in at least sixe of them she sweetly resembles the Church. Beginne we with her Bill, which is all the weapon that shee hath;
in At least sixe of them she sweetly resembles the Church. Begin we with her Bill, which is all the weapon that she hath;
p-acp p-acp ds crd pp-f pno32 pns31 av-j vvz dt n1. vvb pns12 p-acp po31 n1, r-crq vbz d dt n1 cst pns31 vhz;
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Rostro non loedit, saith Bernard, shee hurts no body with it. With other Birds the Bill is guiltie of two horrible crimes, capine and crueltie: Rostro non loedit, Says Bernard, she hurts no body with it. With other Birds the Bill is guilty of two horrible crimes, capine and cruelty:
fw-la fw-fr fw-la, vvz np1, pns31 vvz dx n1 p-acp pn31. p-acp j-jn n2 dt n1 vbz j pp-f crd j n2, n1 cc n1:
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for with the Kyte, rostrū is rastrū, her beake a rake to scratch all store of prouision together:
for with the Kite, rostrun is rastrun, her beak a rake to scratch all store of provision together:
c-acp p-acp dt n1, n1 vbz n1, po31 n1 dt n1 pc-acp vvi d n1 pp-f n1 av:
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whereupon shee is made the hieroglyphicke of a rauenous Extortioner.
whereupon she is made the Hieroglyphe of a ravenous Extortioner.
c-crq pns31 vbz vvn dt j pp-f dt j n1.
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With Crowes and Rauens, the beake is a bodkin, to picke out the eyes of young Lambes and other harmlesse Creatures.
With Crows and Ravens, the beak is a bodkin, to pick out the eyes of young Lambs and other harmless Creatures.
p-acp n2 cc n2, dt n1 vbz dt n1, pc-acp vvi av dt n2 pp-f j n2 cc j-jn j n2.
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But with the Doue it is quite contrary;
But with the Dove it is quite contrary;
p-acp p-acp dt n1 pn31 vbz av j-jn;
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her weapon harmes not, Non morsibus saeuum (saith Cyprian ) it bites not to hurt:
her weapon harms not, Non morsibus saeuum (Says Cyprian) it bites not to hurt:
po31 n1 vvz xx, fw-fr fw-la fw-la (vvz jp) pn31 vvz xx pc-acp vvi:
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but which is more, it is the member of true concord, and the instrument of chaste loue:
but which is more, it is the member of true concord, and the Instrument of chaste love:
cc-acp r-crq vbz av-dc, pn31 vbz dt n1 pp-f j n1, cc dt n1 pp-f j n1:
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for, Doues wooe by the Bill; whence comes the phrase in Seneca, columbari labris, to giue mutuall kisses each to other.
for, Dove woo by the Bill; whence comes the phrase in Senecca, columbari labris, to give mutual Kisses each to other.
c-acp, n2 vvb p-acp dt n1; q-crq vvz dt n1 p-acp np1, fw-la fw-mi, pc-acp vvi j n2 d p-acp n-jn.
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Thus fares it vvith the Church; hurt shee doth none, euen in her greatest strength. None hurts nor destroyes in all mine holy Mountaine, saith God, Isay 11.9. Hurts not, but which is more, with her weapons doe good, Turnes Swords into Mattockes, and Speares into Sythes, making weapons of crueltie to be instruments of Charitie.
Thus fares it with the Church; hurt she does none, even in her greatest strength. None hurts nor Destroys in all mine holy Mountain, Says God, Saiah 11.9. Hurts not, but which is more, with her weapons do good, Turns Swords into Mattocks, and Spears into Scythes, making weapons of cruelty to be Instruments of Charity.
av vvz pn31 p-acp dt n1; vvb pns31 vdz pix, av p-acp po31 js n1. pix vvz ccx vvz p-acp d po11 j n1, vvz np1, np1 crd. np1 xx, cc-acp r-crq vbz av-dc, p-acp po31 n2 vdb j, vvz n2 p-acp np1, cc n2 p-acp n2, vvg n2 pp-f n1 pc-acp vbi n2 pp-f n1.
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Passe wee forth from her Bill to her voyce, because her voyce passeth forth from her Bill.
Pass we forth from her Bill to her voice, Because her voice passes forth from her Bill.
vvb pns12 av p-acp po31 n1 p-acp po31 n1, c-acp po31 n1 vvz av p-acp po31 n1.
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It is different from the voyce of all Birds. For all other Birds are said Canere, to sing, she gemere, to mourne:
It is different from the voice of all Birds. For all other Birds Are said Canere, to sing, she Gemere, to mourn:
pn31 vbz j p-acp dt n1 pp-f d n2. p-acp d j-jn n2 vbr vvn n1, pc-acp vvi, pns31 fw-la, pc-acp vvi:
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therefore the voyce of mourning is called the voyce of Doues, Nahum 2.7. Huzzah shall be led away captiue, and her maides shall leade her as with the voyce of Doues.
Therefore the voice of mourning is called the voice of Dove, Nahum 2.7. Huzzah shall be led away captive, and her maids shall lead her as with the voice of Dove.
av dt n1 pp-f n1 vbz vvn dt n1 pp-f n2, np1 crd. np1 vmb vbi vvn av j-jn, cc po31 n2 vmb vvi pno31 a-acp p-acp dt n1 pp-f n2.
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Such is the voyce of the Church, euen a voyce of mourning and sad lamenting. Hence Christ, Vox Turturis audita est in terra nostra, Can. 2.12. The voyce of the Turtle is heard in our Land;
Such is the voice of the Church, even a voice of mourning and sad lamenting. Hence christ, Vox Turturis audita est in terra nostra, Can. 2.12. The voice of the Turtle is herd in our Land;
d vbz dt n1 pp-f dt n1, av-j dt n1 pp-f n1 cc j n-vvg. av np1, fw-la fw-la fw-la fw-la p-acp fw-la fw-la, vmb. crd. dt n1 pp-f dt n1 vbz vvn p-acp po12 n1;
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which is, when wee, which haue the first fruits of the Spirit, doe mourne in our selues, waiting for the Adoption,
which is, when we, which have the First fruits of the Spirit, do mourn in our selves, waiting for the Adoption,
r-crq vbz, c-crq pns12, r-crq vhb dt ord n2 pp-f dt n1, vdb vvi p-acp po12 n2, vvg p-acp dt n1,
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euen the redemption of our body, Rom. 8.23. Thus Hezekiah of himselfe; I did mourne as a Doue, Isa. 38.14. even the redemption of our body, Rom. 8.23. Thus Hezekiah of himself; I did mourn as a Dove, Isaiah 38.14.
av-j dt n1 pp-f po12 n1, np1 crd. av np1 pp-f px31; pns11 vdd vvi p-acp dt n1, np1 crd.
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Thus Isay of himselfe and others, We all mourne like doues, Isa. 59.11.
Thus Saiah of himself and Others, We all mourn like Dove, Isaiah 59.11.
av np1 pp-f px31 cc n2-jn, pns12 av-d vvi av-j n2, np1 crd.
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And as God commanded in the Law, to offer Par turturum, a paire of Turtles, & duos pullos columbinos, two yong Pigions:
And as God commanded in the Law, to offer Par turturum, a pair of Turtle, & duos pullos columbinos, two young Pigeons:
cc p-acp np1 vvd p-acp dt n1, pc-acp vvi fw-fr fw-la, dt n1 pp-f n2, cc fw-la n2 fw-la, crd j n2:
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so in the Gospell, the righteous doe geminare gemitum, mourne doubly. First, for their owne sinnes. Psal. 6.6. I faint in my mourning, euery night wash I my bed and water my couch with my teares.
so in the Gospel, the righteous doe geminare gemitum, mourn doubly. First, for their own Sins. Psalm 6.6. I faint in my mourning, every night wash I my Bed and water my couch with my tears.
av p-acp dt n1, dt j n1 fw-la fw-la, vvi av-jn. ord, p-acp po32 d n2. np1 crd. pns11 vvb p-acp po11 n1, d n1 vvb pns11 po11 n1 cc vvi po11 n1 p-acp po11 n2.
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And this must be done, because it is not enough, saith Anselme, Vt se cognoscat quis peccatorem, nisi inde habeat & dolorem;
And this must be done, Because it is not enough, Says Anselm, Vt se cognoscat quis peccatorem, nisi inde habeat & dolorem;
cc d vmb vbi vdn, c-acp pn31 vbz xx av-d, vvz np1, fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la cc fw-la;
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for a man to know himselfe a sinner, vnlesse also hee shew himselfe to be a sorrower.
for a man to know himself a sinner, unless also he show himself to be a sorrower.
p-acp dt n1 pc-acp vvi px31 dt n1, cs av pns31 vvb px31 pc-acp vbi dt n1.
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But if hee grieue for his sin, then his sin shall neuer grieue him.
But if he grieve for his since, then his since shall never grieve him.
p-acp cs pns31 vvb p-acp po31 n1, cs po31 n1 vmb av-x vvi pno31.
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Sicut euim post vehementes imbres, &c. (saith Chrysostome ) Euen as after most vehement stormes the Sunne shines most faire; Sicut euim post vehements imbres, etc. (Says Chrysostom) Even as After most vehement storms the Sun shines most fair;
fw-la fw-la fw-la n2 n2, av (vvz np1) av c-acp p-acp ds j n2 dt n1 vvz av-ds j;
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Ita etiam lachrymarum plunias serenitas mentis sequitur; Ita etiam lachrymarum plunias serenitas mentis sequitur;
fw-la fw-la fw-la fw-it fw-la fw-la fw-la;
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Euen so after bitter teares there followes a pleasant calme, and an heauenly Sun-shine in the conscience.
Even so After bitter tears there follows a pleasant Cam, and an heavenly Sunshine in the conscience.
av av p-acp j n2 a-acp vvz dt j n-jn, cc dt j n1 p-acp dt n1.
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Secondly, for the sinnes of other men, Psal. 119.136. Mine eyes gush out with water, because men keepe not thy Law.
Secondly, for the Sins of other men, Psalm 119.136. Mine eyes gush out with water, Because men keep not thy Law.
ord, p-acp dt n2 pp-f j-jn n2, np1 crd. po11 n2 vvi av p-acp n1, c-acp n2 vvb xx po21 n1.
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To which purpose sweetly Augustine, Pia est ista tristitia, & si dici potest, beata miseria, vitijs aliorum tribulari, non implicari, moerere, non harere, &c. That is a godly sorrow,
To which purpose sweetly Augustine, Pia est ista Tristitia, & si dici potest, Beata Miseria, vitijs Aliorum tribulari, non implicari, moerere, non harere, etc. That is a godly sorrow,
p-acp r-crq n1 av-j np1, fw-la fw-la fw-la fw-la, cc fw-la fw-la fw-la, fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la, fw-la, fw-la fw-la, av cst vbz dt j n1,
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and if I may so say, a blessed misery, for a man to be partaker of sorrow for another mans sinne, not to partake of the sinne it selfe;
and if I may so say, a blessed misery, for a man to be partaker of sorrow for Another men sin, not to partake of the sin it self;
cc cs pns11 vmb av vvi, dt j-vvn n1, p-acp dt n1 pc-acp vbi n1 pp-f n1 p-acp j-jn ng1 n1, xx pc-acp vvi pp-f dt n1 pn31 n1;
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to ioyne in mourning for it, not in committing of it.
to join in mourning for it, not in committing of it.
pc-acp vvi p-acp n1 p-acp pn31, xx p-acp vvg pp-f pn31.
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And this is not one of the least persecutions which a good man finds in this world;
And this is not one of the least persecutions which a good man finds in this world;
cc d vbz xx pi pp-f dt ds n2 r-crq dt j n1 vvz p-acp d n1;
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Because, Coram pio, viuens impie, etsi non obligat consentientem, cruciat sentientem:
Because, Coram Pious, viuens impie, Though non obligate consentientem, cruciate sentientem:
c-acp, fw-la fw-la, fw-la fw-la, fw-la fw-fr n1 fw-la, n1 fw-la:
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Whilest the wicked man liues ill before the good mans face, though the good mans hand toucheth not the sin,
Whilst the wicked man lives ill before the good men face, though the good men hand touches not the since,
cs dt j n1 vvz j-jn p-acp dt j ng1 n1, cs dt j ng1 n1 vvz xx dt n1,
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yet the sin toucheth the good mans heart;
yet the since touches the good men heart;
av dt n1 vvz dt j ng1 n1;
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and anothers committing of it goes neare to him that is farre from committing of it himselfe.
and another's committing of it Goes near to him that is Far from committing of it himself.
cc j-jn vvg pp-f pn31 vvz av-j p-acp pno31 cst vbz av-j p-acp vvg pp-f pn31 px31.
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Therefore Cyprian writes thus to them that fell in time of persecution; Doleo fratres, doleo, nec mihi ad leniendos dolores integritas propria, & sanitas priuata blanditur:
Therefore Cyprian writes thus to them that fell in time of persecution; Dole Brothers, Dole, nec mihi ad leniendos Dolores integritas propria, & sanitas privata blanditur:
av jp vvz av p-acp pno32 cst vvd p-acp n1 pp-f n1; np1 fw-la, n1, fw-la fw-la fw-la fw-la fw-la fw-la fw-la, cc fw-la fw-la fw-la:
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O my brethren, weepe I must with you, and for you:
Oh my brothers, weep I must with you, and for you:
uh po11 n2, vvb pns11 vmb p-acp pn22, cc c-acp pn22:
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for to stay my griefe is neither able the sincerity of my soule, nor soundnesse of my body.
for to stay my grief is neither able the sincerity of my soul, nor soundness of my body.
c-acp pc-acp vvi po11 n1 vbz dx j dt n1 pp-f po11 n1, ccx n1 pp-f po11 n1.
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And Bernard to Eugenius; si doles condoleo, si non doles doleo:
And Bernard to Eugenius; si doles condoleo, si non doles Dole:
cc np1 p-acp np1; fw-mi n2 n1, fw-fr fw-fr n2 n1:
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If thou be sory I am sory with thee, if thou be not sory I am sory for thee. See we now her Eyes:
If thou be sorry I am sorry with thee, if thou be not sorry I am sorry for thee. See we now her Eyes:
cs pns21 vbb j pns11 vbm j p-acp pno21, cs pns21 vbb xx j pns11 vbm j p-acp pno21. vvb pns12 av po31 n2:
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and these are both attentiue against euill, and intentiue toward good. Attentiue against euill;
and these Are both attentive against evil, and intentive towards good. Attentive against evil;
cc d vbr d j p-acp n-jn, cc j p-acp j. j p-acp n-jn;
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Ferunt Columbas cum ad aquas venerint, &c. saith Origen, The report is that the Doue comming to the water, espies there the shadow of her enemy the Hawke, Ferunt Columbas cum ad Aquas venerint, etc. Says Origen, The report is that the Dove coming to the water, espies there the shadow of her enemy the Hawk,
fw-la np1 fw-la fw-la fw-la fw-la, av vvz np1, dt n1 vbz d dt n1 vvg p-acp dt n1, vvz a-acp dt n1 pp-f po31 n1 dt n1,
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and so, Oculorum perspicacia, by the quicke sight of her eye auoids the danger.
and so, Oculorum perspicacia, by the quick sighed of her eye avoids the danger.
cc av, fw-la fw-it, p-acp dt j n1 pp-f po31 n1 vvz dt n1.
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So, the Church comming to the Scripture, which is, the Fountaine of the gardens, the Well of liuing waters,
So, the Church coming to the Scripture, which is, the Fountain of the gardens, the Well of living waters,
np1, dt n1 vvg p-acp dt n1, r-crq vbz, dt n1 pp-f dt n2, dt av pp-f j-vvg n2,
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and the Springs of Lebanon, Cant. 4.15. findes there the traines of her arch-enemie the Diuell, and accordingly escapes them.and the Springs of Lebanon, Cant 4.15. finds there the trains of her archenemy the devil, and accordingly escapes them.
cc dt n2 pp-f np1, np1 crd. vvz a-acp dt n2 pp-f po31 n1 dt n1, cc av-vvg vvz pno32.
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Happy man that is euer sitting on the banckes of these waters, euer hauing his eyes fixed in this cleare fountaine, which may serue him as a glasse to see his faults and his fals, both the sinne of his soule,
Happy man that is ever sitting on the banks of these waters, ever having his eyes fixed in this clear fountain, which may serve him as a glass to see his Faults and his falls, both the sin of his soul,
j n1 cst vbz av vvg p-acp dt n2 pp-f d n2, av j-vvg po31 n2 vvn p-acp d j n1, r-crq vmb vvi pno31 p-acp dt n1 pc-acp vvi po31 n2 cc po31 j, d dt n1 pp-f po31 n1,
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and the punishment of his sinne, and so eschew the perill.
and the punishment of his sin, and so eschew the peril.
cc dt n1 pp-f po31 n1, cc av vvb dt n1.
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The Lauer that was set vp by Moyses in the Tabernacle, was made of the peoples Glasses, Exod. 38.8. so as that which at first shewed them their blemishes, did afterwards afford them water to wash them off.
The Laver that was Set up by Moses in the Tabernacle, was made of the peoples Glasses, Exod 38.8. so as that which At First showed them their blemishes, did afterwards afford them water to wash them off.
dt n1 cst vbds vvn a-acp p-acp np1 p-acp dt n1, vbds vvn pp-f dt ng1 n2, np1 crd. av c-acp d r-crq p-acp ord vvd pno32 po32 n2, vdd av vvi pno32 n1 pc-acp vvi pno32 a-acp.
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Such a Lauer is the Scripture, that when it hath once made the blemish appeare, yeelds also matter to purge vs from it.
Such a Laver is the Scripture, that when it hath once made the blemish appear, yields also matter to purge us from it.
d dt n1 vbz dt n1, cst c-crq pn31 vhz a-acp vvn dt n1 vvi, vvz av n1 pc-acp vvi pno12 p-acp pn31.
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Here then let vs continually fixe our eyes, that it may be said of each Christian,
Here then let us continually fix our eyes, that it may be said of each Christian,
av av vvb pno12 av-j vvi po12 n2, cst pn31 vmb vbi vvn pp-f d njp,
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as the Church saith of Christ. Cant. 5.12. His eyes are like the Doues vpon the riuers of waters.
as the Church Says of christ. Cant 5.12. His eyes Are like the Dove upon the Rivers of waters.
c-acp dt n1 vvz pp-f np1. np1 crd. po31 n2 vbr av-j dt n2 p-acp dt n2 pp-f n2.
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Againe, the Doues eyes are intentiue to her good. For ordinarily they are cast vpward, and fixed toward heauen:
Again, the Dove eyes Are intentive to her good. For ordinarily they Are cast upward, and fixed towards heaven:
av, dt ng1 n2 vbr j p-acp po31 j. p-acp av-j pns32 vbr vvn av-j, cc vvn p-acp n1:
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there being this difference between the Doue and the Swine, hee cloaseth his eyes with the vpper lid,
there being this difference between the Dove and the Swine, he closeth his eyes with the upper lid,
a-acp vbg d n1 p-acp dt n1 cc dt n1, pns31 vvz po31 n2 p-acp dt jc n1,
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and so is blinde toward heauen; shee with the neather lid, and so is blinde toward earth.
and so is blind towards heaven; she with the nether lid, and so is blind towards earth.
cc av vbz j p-acp n1; pns31 p-acp dt j n1, cc av vbz j p-acp n1.
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And when she drinkes at the brooke, she casts vp a looke to heauen in token of thankfulnesse for the same. Such eyes hath the Church.
And when she drinks At the brook, she Cast up a look to heaven in token of thankfulness for the same. Such eyes hath the Church.
cc c-crq pns31 vvz p-acp dt n1, pns31 vvz a-acp dt n1 p-acp n1 p-acp n1 pp-f n1 p-acp dt d. d n2 vhz dt n1.
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Oculi tui columbarum, saith Christ, thine eyes are like the Doues. Cant. 1.14. Like the Doues, id est, spirituales ▪ saith Bernard, spirituall eyes. Oculi tui Columbarum, Says christ, thine eyes Are like the Dove. Cant 1.14. Like the Dove, id est, spirituales ▪ Says Bernard, spiritual eyes.
fw-la fw-la fw-la, vvz np1, po21 n2 vbr av-j dt n2. np1 crd. j dt n2, fw-la fw-la, fw-la ▪ vvz np1, j n2.
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Not deceiued with the faire shewes of temporall vanities, but delighted with the glorious beauty of celestiall verities, saith Theodoret. These eyes Bernard saith are two, Rerum labentium consideratio, &c. Coelestis patriae digna aestimatio.
Not deceived with the fair shows of temporal vanities, but delighted with the glorious beauty of celestial verities, Says Theodoret These eyes Bernard Says Are two, Rerum labentium consideratio, etc. Coelestis patriae Digna aestimatio.
xx vvn p-acp dt j n2 pp-f j n2, cc-acp vvd p-acp dt j n1 pp-f j n2, vvz np1 d n2 np1 vvz vbr crd, fw-la fw-la fw-la, av fw-la fw-la fw-la fw-la.
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One, a due consideration of the ficklenesse of our earthly tabernacle; The other, a worthy valuation of the permanency of our heauenly country.
One, a due consideration of the fickleness of our earthly tabernacle; The other, a worthy valuation of the permanency of our heavenly country.
crd, dt j-jn n1 pp-f dt n1 pp-f po12 j n1; dt n-jn, dt j n1 pp-f dt n1 pp-f po12 j n1.
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With this latter eye, shee hath wounded Christs heart. Can. 4.9. Thou hast wounded mine heart with one of thine eyes, and a chaine of thy necke.
With this latter eye, she hath wounded Christ heart. Can. 4.9. Thou hast wounded mine heart with one of thine eyes, and a chain of thy neck.
p-acp d d n1, pns31 vhz vvn npg1 n1. vmb. crd. pns21 vh2 vvn po11 n1 p-acp crd pp-f po21 n2, cc dt n1 pp-f po21 n1.
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Let vs then, O let vs giue our selues to meditation, and often study of heauenly things.
Let us then, Oh let us give our selves to meditation, and often study of heavenly things.
vvb pno12 av, uh vvb pno12 vvi po12 n2 p-acp n1, cc av vvi pp-f j n2.
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For, so much as wee see by diuine meditation, so much wee see indeede.
For, so much as we see by divine meditation, so much we see indeed.
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NONLATINALPHABET, saith Periander. Meditation is all in all Meditatio, mentis ditatio, saith Augustine, Meditation is the inriching of the minde. , Says Periander. Meditation is all in all Meditatio, mentis ditatio, Says Augustine, Meditation is the enriching of the mind.
, vvz np1. n1 vbz d p-acp d fw-la, fw-la fw-la, vvz np1, n1 vbz dt vvg pp-f dt n1.
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Haec mentem purificat, regit affectus, dirigit actus, &c. This, saith Bernard, purifies the minde, rules the affections, gouernes the actions, frames the manners, orders the life. Haec mentem purificat, regit affectus, dirigit actus, etc. This, Says Bernard, Purifies the mind, rules the affections, governs the actions, frames the manners, order the life.
fw-la fw-la fw-la, fw-la fw-la, fw-la fw-la, av d, vvz np1, vvz dt n1, vvz dt n2, vvz dt n2, vvz dt n2, n2 dt n1.
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And hee which spends not some part of his life this quiet way, casteth his whole life quite away.
And he which spends not Some part of his life this quiet Way, Cast his Whole life quite away.
cc pns31 r-crq vvz xx d n1 pp-f po31 n1 d j-jn n1, vvz po31 j-jn n1 av av.
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No meruaile then, if there bee so many poore soules in the world, seeing they regard not to inrich themselues with contemplation.
No marvel then, if there be so many poor Souls in the world, seeing they regard not to enrich themselves with contemplation.
uh-dx vvb av, cs pc-acp vbi av d j n2 p-acp dt n1, vvg pns32 vvb xx pc-acp vvi px32 p-acp n1.
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No meruaile, if so many loose their liues in businesse, and toyles of things earthly ▪ seeing they regard not to spend their liues in meditation, and study of things heauenly. Next followes her Necke: commendable two wayes: For strength, for beautie.
No marvel, if so many lose their lives in business, and toils of things earthly ▪ seeing they regard not to spend their lives in meditation, and study of things heavenly. Next follows her Neck: commendable two ways: For strength, for beauty.
dx n1, cs av d vvb po32 n2 p-acp n1, cc n2 pp-f n2 j ▪ vvg pns32 vvb xx pc-acp vvi po32 n2 p-acp n1, cc n1 pp-f n2 j. ord vvz po31 n1: j crd n2: p-acp n1, p-acp n1.
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For strength, for if there be any force in her bill, either for defence, or offence, it comes from her necke.
For strength, for if there be any force in her bill, either for defence, or offence, it comes from her neck.
p-acp n1, c-acp cs pc-acp vbb d n1 p-acp po31 n1, av-d p-acp n1, cc n1, pn31 vvz p-acp po31 n1.
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For beautie, because, that, of all parts of her body casts out the most radiant hew, according to Nero his verse in Seneca. Colla Cytheriacae splendent agita•a columbae.
For beauty, Because, that, of all parts of her body Cast out the most radiant hew, according to Nero his verse in Senecca. Colla Cytheriacae splendent agita•a columbae.
p-acp n1, c-acp, cst, pp-f d n2 pp-f po31 n1 vvz av dt av-ds j n1, vvg p-acp np1 po31 n1 p-acp np1. n1 np1 j fw-la fw-la.
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The necke of Ʋenus doues shines bright when it moues. Thus the Churches necke is most strong, most comely.
The neck of Ʋenus Dove shines bright when it moves. Thus the Churches neck is most strong, most comely.
dt n1 pp-f np1 n2 vvz j c-crq pn31 vvz. av dt ng1 n1 vbz av-ds j, av-ds j.
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Wherevpon he saith i Thy necke is like a tower of Iuory. Cant. 7.4. Firmum, or, rectum ad modum turris, album ad modum eboris, saith Lyra. Strong, or straight after the manner of a tower, white or beauteous after the manner of iuory.
Whereupon he Says i Thy neck is like a tower of Ivory. Cant 7.4. Firmum, or, rectum ad modum Turris, album ad modum eboris, Says Lyra. Strong, or straight After the manner of a tower, white or beauteous After the manner of ivory.
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Now the necke of the Church, through which the voyce passeth out, and the meate passeth in,
Now the neck of the Church, through which the voice passes out, and the meat passes in,
av dt n1 pp-f dt n1, p-acp r-crq dt n1 vvz av, cc dt n1 vvz p-acp,
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and by whom the body and head are coupled together, are the Ministers and Preachers of Gods word.
and by whom the body and head Are coupled together, Are the Ministers and Preachers of God's word.
cc p-acp ro-crq dt n1 cc n1 vbr vvn av, vbr dt n2 cc n2 pp-f npg1 n1.
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They are the voyce both of head and body.
They Are the voice both of head and body.
pns32 vbr dt n1 av-d pp-f n1 cc n1.
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Of the head Christ, when they preach his word to the Church Of the body the Church,
Of the head christ, when they preach his word to the Church Of the body the Church,
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when they put vp her prayers to Christ.
when they put up her Prayers to christ.
c-crq pns32 vvd a-acp po31 n2 p-acp np1.
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They are the throate, quia acceptos verbi dei cibos nutriendo corpori transmittunt, saith Cassiodore, because they receiue the meate of instruction first of all themselues,
They Are the throat, quia acceptos verbi dei cibos nutriendo corpori transmittunt, Says Cassiodorus, Because they receive the meat of instruction First of all themselves,
pns32 vbr dt n1, fw-la j fw-la fw-la fw-mi fw-la fw-la fw-la, vvz np1, c-acp pns32 vvb dt n1 pp-f n1 ord pp-f d px32,
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and then conuay it into the bowels of others. These are beautifull, because they adorne others with wholesome doctrine;
and then convey it into the bowels of Others. These Are beautiful, Because they adorn Others with wholesome Doctrine;
cc av vvi pn31 p-acp dt n2 pp-f n2-jn. d vbr j, c-acp pns32 vvb n2-jn p-acp j n1;
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and strong, quia exemplo, vitae, alios muniunt, because they confirme and strengthen others by good example.
and strong, quia exemplo, vitae, Alioth muniunt, Because they confirm and strengthen Others by good Exampl.
cc j, fw-la fw-la, fw-la, n2 fw-la, c-acp pns32 vvb cc vvi n2-jn p-acp j n1.
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The very same thing is signified by her Wings: which are not ordinary, but rare, like the wings of a Phoenix.
The very same thing is signified by her Wings: which Are not ordinary, but rare, like the wings of a Phoenix.
dt j d n1 vbz vvn p-acp po31 n2: r-crq vbr xx j, cc-acp j, av-j dt n2 pp-f dt n1.
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This Doue, saith Dauid, is couered with siluer wings, and her feathers like gold. Psal. 68.13.
This Dove, Says David, is covered with silver wings, and her Feathers like gold. Psalm 68.13.
d n1, vvz np1, vbz vvn p-acp n1 n2, cc po31 n2 av-j n1. np1 crd.
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Where by the way, noate, that in Palestina, as I reade, were faire large white doues, whose feathers toward their backe looked yealowish,
Where by the Way, noate, that in Palestine, as I read, were fair large white Dove, whose Feathers towards their back looked yealowish,
c-crq p-acp dt n1, n1, cst p-acp np1, c-acp pns11 vvb, vbdr j j j-jn n2, rg-crq n2 p-acp po32 n1 vvd j,
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and so as white, had the colour of siluer, and as yealowish, the colour of gold.
and so as white, had the colour of silver, and as yealowish, the colour of gold.
cc av c-acp j-jn, vhd dt n1 pp-f n1, cc p-acp j, dt n1 pp-f n1.
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For which goodlinesse, in part, they of Assyria worshipped the doue, as the Poet insinuates: Alba Palaestino sancto columba Syro.
For which goodliness, in part, they of Assyria worshipped the dove, as the Poet insinuates: Alba Palaestino sancto Columbam Syrian.
p-acp r-crq n1, p-acp n1, pns32 pp-f np1 vvd dt n1, c-acp dt n1 vvz: np1 fw-la fw-la n1 np1.
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Now, alae columbae, doctores ecclesiae saith one. The doues siluered feathers, are the Churches siluer headed fathers.
Now, alae columbae, Doctors ecclesiae Says one. The Dove silvered Feathers, Are the Churches silver headed Father's.
av, fw-la fw-la, n2 fw-la vvz pi. dt n2 vvn n2, vbr dt ng1 n1 j-vvn n2.
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For as the wings of a doue beare vp the whole bulk of her body, from the earth into the aire;
For as the wings of a dove bear up the Whole bulk of her body, from the earth into the air;
p-acp p-acp dt n2 pp-f dt n1 vvb a-acp dt j-jn n1 pp-f po31 n1, p-acp dt n1 p-acp dt n1;
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so the Pastors and Teachers of the Church beare vp the whole body thereof, from earthly conceits to heauenly meditations:
so the Pastors and Teachers of the Church bear up the Whole body thereof, from earthly conceits to heavenly meditations:
av dt ng1 cc n2 pp-f dt n1 vvb a-acp dt j-jn n1 av, p-acp j n2 p-acp j n2:
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truely there fore called Pennae argentatae, Pennes and that of siluer. Pennes, because they declare the minde of the holy Ghost. Psal. 45.2. My tongue is the pen of a ready writer.
truly there before called Pennae argentatae, Pens and that of silver. Pens, Because they declare the mind of the holy Ghost. Psalm 45.2. My tongue is the pen of a ready writer.
av-j a-acp a-acp vvd np1 fw-la, n2 cc d pp-f n1. n2, c-acp pns32 vvb dt n1 pp-f dt j n1. np1 crd. po11 n1 vbz dt n1 pp-f dt j n1.
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Siluer pennes, Quia diuinis eloquijs eruditi, saith Augustine, because they shine with the brightnes of Gods word, which is as siluer tryed seauen times in the fire. Psal. 12.6.
Silver pens, Quia Diuinis eloquijs eruditi, Says Augustine, Because they shine with the brightness of God's word, which is as silver tried seauen times in the fire. Psalm 12.6.
n1 n2, fw-la fw-la fw-la fw-la, vvz np1, c-acp pns32 vvb p-acp dt n1 pp-f npg1 n1, r-crq vbz c-acp n1 vvd crd n2 p-acp dt n1. np1 crd.
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With the helpe of these wings the doue of Christs Church flyes the net of the fowler,
With the help of these wings the dove of Christ Church flies the net of the Fowler,
p-acp dt n1 pp-f d n2 dt n1 pp-f npg1 n1 vvz dt n1 pp-f dt n1,
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and mounts vp to her neast in heauen.
and mounts up to her nest in heaven.
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Therefore when the Dragon, the Diuell, would haue deuoured the woman, the Church, wings were giuen her, Pastors bestowed on her, to carry her into a place of rest and security. Reu. 12.14.
Therefore when the Dragon, the devil, would have devoured the woman, the Church, wings were given her, Pastors bestowed on her, to carry her into a place of rest and security. Reu. 12.14.
av c-crq dt n1, dt n1, vmd vhi vvn dt n1, dt n1, n2 vbdr vvn pno31, ng1 vvn p-acp pno31, pc-acp vvi pno31 p-acp dt n1 pp-f n1 cc n1. np1 crd.
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Wherefore, let these siluer wings of the doue, be like the golden wings of the Seraphins: as these were continually extended out in the top of the Temple:
Wherefore, let these silver wings of the dove, be like the golden wings of the Seraphim: as these were continually extended out in the top of the Temple:
c-crq, vvb d n1 n2 pp-f dt n1, vbb av-j dt j n2 pp-f dt n2: p-acp d vbdr av-j vvn av p-acp dt n1 pp-f dt n1:
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so let the other be alwayes stretched out in the middest of the Church.
so let the other be always stretched out in the midst of the Church.
av vvb dt j-jn vbi av vvn av p-acp dt n1 pp-f dt n1.
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And as the seraphins wings were so ordered that one touched another, so let the pastors of the Church be so animated that one second another.
And as the Seraphim wings were so ordered that one touched Another, so let the Pastors of the Church be so animated that one second Another.
cc c-acp dt n2 n2 vbdr av vvn cst pi vvd j-jn, av vvb dt n2 pp-f dt n1 vbb av vvn d crd vvb j-jn.
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To conclude, let each wing of the Church bee as the wings of Ezekiels beasts, which sent out from them the voyce of speach,
To conclude, let each wing of the Church be as the wings of Ezekiel's beasts, which sent out from them the voice of speech,
p-acp vvi, vvb d n1 pp-f dt n1 vbb p-acp dt n2 pp-f n2 n2, r-crq vvd av p-acp pno32 dt n1 pp-f n1,
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like the voyce of the Almighty. Ezek. 1.24. Let them preach diligently.like the voice of the Almighty. Ezekiel 1.24. Let them preach diligently.
av-j dt n1 pp-f dt j-jn. np1 crd. vvb pno32 vvi av-j.
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For a dumbe Minister is as a clipt wing, which lets the body fall, when hee should make it flye.
For a dumb Minister is as a clipped wing, which lets the body fallen, when he should make it fly.
p-acp dt j n1 vbz p-acp dt vvn n1, r-crq vvz dt n1 vvb, c-crq pns31 vmd vvi pn31 vvi.
(6) part (DIV2)
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Such were the false Prophets among the Iewes ▪ Ierem. 2.34. In thy wings is found the blood of the soules of the poore innocents.
Such were the false prophets among the Iewes ▪ Jeremiah 2.34. In thy wings is found the blood of the Souls of the poor Innocents.
d vbdr dt j n2 p-acp dt np2 ▪ np1 crd. p-acp po21 n2 vbz vvn dt n1 pp-f dt n2 pp-f dt j n2-jn.
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And such is euery lasie Pastor, who being Gods messenger, yet saith nothing for him, but liues as it were possessed with a dumbe Diuell.
And such is every lazy Pastor, who being God's Messenger, yet Says nothing for him, but lives as it were possessed with a dumb devil.
cc d vbz d j n1, r-crq vbg npg1 n1, av vvz pix p-acp pno31, cc-acp vvz c-acp pn31 vbdr vvn p-acp dt j n1.
(6) part (DIV2)
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Of euery such, a man may say, as Blesensis said of Richard of Canterburie the Popes Legate, Hee is ligatus, potius quam legatus.
Of every such, a man may say, as Blesensis said of Richard of Canterbury the Popes Legate, He is Ligature, potius quam legatus.
pp-f d d, dt n1 vmb vvi, c-acp np1 vvd pp-f np1 pp-f np1 dt ng1 n1, pns31 vbz fw-la, fw-la fw-la fw-la.
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Not an eloquent embassador, but a tonguetyed mumbler. Lastly, the Doue hath no gall. Such is the common iudgement of all men:
Not an eloquent ambassador, but a tonguetyed mumbler. Lastly, the Dove hath no Gall. Such is the Common judgement of all men:
xx dt j n1, cc-acp dt j n1. ord, dt n1 vhz dx n1. d vbz dt j n1 pp-f d n2:
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vpon the truth of it I will not stand, but take it as I finde it;
upon the truth of it I will not stand, but take it as I find it;
p-acp dt n1 pp-f pn31 pns11 vmb xx vvi, cc-acp vvb pn31 c-acp pns11 vvb pn31;
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yet all auncient writers, saith Pierius, are of opinion that she hath none;
yet all ancient writers, Says Pierius, Are of opinion that she hath none;
av d j-jn n2, vvz np1, vbr pp-f n1 cst pns31 vhz pix;
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or if any, in vropygio esse tradunt, they thinke it to bee in the lower part of her chine:
or if any, in vropygio esse tradunt, they think it to be in the lower part of her chine:
cc cs d, p-acp fw-la fw-la fw-la, pns32 vvb pn31 pc-acp vbi p-acp dt jc n1 pp-f po31 n1:
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but Diuines, I am sure are wholly this way, that shee wants it.
but Divines, I am sure Are wholly this Way, that she Wants it.
cc-acp n2-jn, pns11 vbm j vbr av-jn d n1, cst pns31 vvz pn31.
(6) part (DIV2)
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Sine felle, & a malitia fellis alienum, saith Ierome: without gall, or any bitternesse of malice. Sine fell, & a malitia fellis Alienum, Says Jerome: without Gall, or any bitterness of malice.
fw-la vvd, cc dt fw-la fw-la fw-la, vvz np1: p-acp n1, cc d n1 pp-f n1.
(6) part (DIV2)
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Non felle amarum, non morsibus saenum, saith Cyprian, Not bitter in gall nor violent in biting. Non fell amarum, non morsibus saenum, Says Cyprian, Not bitter in Gall nor violent in biting.
pix vvd fw-la, fw-la fw-la fw-la, vvz jp, xx j p-acp n1 ccx j p-acp vvg.
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Which made the Graecians, when they went about to expresse the image of meekenesse, to name NONLATINALPHABET, the quiet & stil doue,
Which made the Greeks, when they went about to express the image of meekness, to name, the quiet & still dove,
r-crq vvd dt njp2, c-crq pns32 vvd a-acp pc-acp vvi dt n1 pp-f n1, pc-acp vvi, dt j-jn cc j n1,
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and to say of a most patient man, NONLATINALPHABET, in the same sense.
and to say of a most patient man,, in the same sense.
cc pc-acp vvi pp-f dt av-ds j n1,, p-acp dt d n1.
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And this, some thinke vvas the reason, why Dauid being much disquieted in minde about the falsehood of some of his friends in Sauls court, cryed out, O that I had wings like a Doue,
And this, Some think was the reason, why David being much disquieted in mind about the falsehood of Some of his Friends in Saul's court, cried out, Oh that I had wings like a Dove,
cc d, d vvb vbds dt n1, q-crq np1 vbg av-d vvd p-acp n1 p-acp dt n1 pp-f d pp-f po31 n2 p-acp np1 n1, vvd av, uh cst pns11 vhd n2 av-j dt n1,
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for then would I flie away, and be at rest. for then would I fly away, and be At rest.
c-acp av vmd pns11 vvi av, cc vbb p-acp n1.
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Not wishing for Eagles vvings vvhich are more lofty, nor for Hawkes wings which are more liuely, Not wishing for Eagles wings which Are more lofty, nor for Hawks wings which Are more lively,
xx vvg p-acp n2 n2 r-crq vbr av-dc j, ccx p-acp n2 n2 r-crq vbr av-dc j,
(6) part (DIV2)
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because, these indeed vvould carry a man away, but not bring him to rest, quietnesse being purchased, not so much by departing from our enemye that is about vs,
Because, these indeed would carry a man away, but not bring him to rest, quietness being purchased, not so much by departing from our enemy that is about us,
c-acp, d av vmd vvi dt n1 av, cc-acp xx vvi pno31 pc-acp vvi, n1 vbg vvn, xx av av-d p-acp vvg p-acp po12 n1 cst vbz p-acp pno12,
(6) part (DIV2)
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as by fleeing from the enimitie that is within vs. Such a Doue is the Church.
as by fleeing from the enmity that is within us Such a Dove is the Church.
c-acp p-acp vvg p-acp dt n1 cst vbz p-acp pno12 d dt n1 vbz dt n1.
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As the one hath not the bitternesse of gall, no more hath the other the gall of bitternesse.
As the one hath not the bitterness of Gall, no more hath the other the Gall of bitterness.
p-acp dt pi vhz xx dt n1 pp-f n1, av-dx av-dc vhz dt j-jn dt n1 pp-f n1.
(6) part (DIV2)
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In domo dei, in Ecclesia Christi, vnanimes habitant, saith Cyprian, concordes et simplices perseuerant. In domo dei, in Ecclesia Christ, unanimous habitant, Says Cyprian, concords et simplices perseuerant.
p-acp fw-la fw-la, p-acp np1 fw-la, av n1, vvz jp, ng1 fw-fr fw-la fw-la.
(6) part (DIV2)
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In Gods house, which is Christes Church, men are of one minde, holding out in simplicity and concord.
In God's house, which is Christ's Church, men Are of one mind, holding out in simplicity and concord.
p-acp npg1 n1, r-crq vbz npg1 n1, n2 vbr pp-f crd n1, vvg av p-acp n1 cc n1.
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Their guide is the spirit of God, whose company hath no bitternesse, nor fellowship tediousnesse. §ap. 8.16.
Their guide is the Spirit of God, whose company hath no bitterness, nor fellowship tediousness. §ap. 8.16.
po32 n1 vbz dt n1 pp-f np1, rg-crq n1 vhz dx n1, ccx n1 n1. n1. crd.
(6) part (DIV2)
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As for the viperous brood of malignant miscreants, that breath out nothing but treacherous conclusions,
As for the viperous brood of malignant miscreants, that breath out nothing but treacherous conclusions,
p-acp p-acp dt j n1 pp-f j n2, cst n1 av pix cc-acp j n2,
(6) part (DIV2)
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and subuerting stratagems, they are of the sinagogue of Satan, and of the faction of Antichrist.
and subverting stratagems, they Are of the synagogue of Satan, and of the faction of Antichrist.
cc vvg n2, pns32 vbr pp-f dt n1 pp-f np1, cc pp-f dt n1 pp-f np1.
(6) part (DIV2)
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Their vine is of the vine of Sodome, and of the vines of Gomorrhah, their grapes are grapes of gall; their clusters be bitter. Their vine is of the vine of Sodom, and of the vines of Gomorrah, their grapes Are grapes of Gall; their clusters be bitter.
po32 n1 vbz pp-f dt n1 pp-f np1, cc pp-f dt n2 pp-f np1, po32 n2 vbr n2 pp-f n1; po32 n2 vbb j.
(6) part (DIV2)
61
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Their wine is of the poyson of Dragons, and the cruell gall of Aspes, Deut. 32.32, Such sauour not of Simon Peter, but of Simon Magus, of whom it is said, that hee was fallen, NONLATINALPHABET. Act. 8.23. Into the gall of bitternesse, and bond of iniquitie. Their wine is of the poison of Dragons, and the cruel Gall of Asps, Deuteronomy 32.32, Such savour not of Simon Peter, but of Simon Magus, of whom it is said, that he was fallen,. Act. 8.23. Into the Gall of bitterness, and bound of iniquity.
po32 n1 vbz pp-f dt n1 pp-f n2, cc dt j n1 pp-f n2, np1 crd, d vvb xx pp-f np1 np1, p-acp pp-f np1 np1, pp-f ro-crq pn31 vbz vvn, cst pns31 vbds vvn,. n1 crd. p-acp dt n1 pp-f n1, cc n1 pp-f n1.
(6) part (DIV2)
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Wherefore let vs follow Christs Doue in simplicitie, not Satans Serpent in subtiltie. In our Baptisme GOD sends his Doue, that is, his spirit to vs;
Wherefore let us follow Christ Dove in simplicity, not Satan Serpent in subtlety. In our Baptism GOD sends his Dove, that is, his Spirit to us;
q-crq vvb pno12 vvi npg1 n1 p-acp n1, xx npg1 n1 p-acp n1. p-acp po12 n1 np1 vvz po31 n1, cst vbz, po31 n1 p-acp pno12;
(6) part (DIV2)
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as the Doue came downe at the baptisme of CHRIST.
as the Dove Come down At the Baptism of CHRIST.
c-acp dt n1 vvd a-acp p-acp dt n1 pp-f np1.
(6) part (DIV2)
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Now then, saith Chrisostome, Quam veuiam sperare poterimus, si ad serpentem currimus post Columbam? What pardon can wee hope for,
Now then, Says Chrysostom, Quam veuiam sperare poterimus, si ad serpentem Currimus post Columbam? What pardon can we hope for,
av av, vvz np1, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la? q-crq n1 vmb pns12 vvi p-acp,
(6) part (DIV2)
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if leauing the innocency of Doues, we runne to borrow poyson of the serpent? And thus you see,
if leaving the innocency of Dove, we run to borrow poison of the serpent? And thus you see,
cs vvg dt n1 pp-f n2, pns12 vvb pc-acp vvi n1 pp-f dt n1? cc av pn22 vvb,
(6) part (DIV2)
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how the Doue resembles the Church in the seuerall parts of her body. See it now in the practise of her life.
how the Dove resembles the Church in the several parts of her body. See it now in the practice of her life.
c-crq dt n1 vvz dt n1 p-acp dt j n2 pp-f po31 n1. vvb pn31 av p-acp dt n1 pp-f po31 n1.
(6) part (DIV2)
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The practise of her life is suteable to the properties of her nature; and her properties of nature resemble the Church diuers wayes.
The practice of her life is suitable to the properties of her nature; and her properties of nature resemble the Church diverse ways.
dt n1 pp-f po31 n1 vbz j p-acp dt n2 pp-f po31 n1; cc po31 n2 pp-f n1 vvi dt n1 j n2.
(6) part (DIV2)
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First, in respect of matrimoniall fidelitie. Wherein of all Doues the Turtle is most excellent. Compare vno contenta est, saith Bernard, quo amisso, alterum iam non admittit.
First, in respect of matrimonial Fidis. Wherein of all Dove the Turtle is most excellent. Compare vno contenta est, Says Bernard, quo Lost, alterum iam non admittit.
ord, p-acp n1 pp-f j n1. q-crq pp-f d n2 dt n1 vbz av-ds j. vvb fw-la fw-la fw-la, vvz np1, fw-la fw-it, fw-la fw-la fw-fr fw-fr.
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She contents her selfe with one mate, who being lost, shee rests continually a widow.
She contents her self with one mate, who being lost, she rests continually a widow.
pns31 vvz po31 n1 p-acp crd n1, r-crq vbg vvn, pns31 vvz av-j dt n1.
(6) part (DIV2)
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And for more credence herein, you may see her, sanctae viduitatis opus strenue, & infatigabiliter exequentem, euery where executing and performing the office of holy widdowhood stoutly and resolutly:
And for more credence herein, you may see her, sanctae viduitatis opus Strength, & infatigabiliter exequentem, every where executing and performing the office of holy widowhood stoutly and resolutely:
cc p-acp dc n1 av, pn22 vmb vvi pno31, fw-la fw-la fw-la n1, cc fw-la fw-la, d c-crq vvg cc vvg dt n1 pp-f j n1 av-j cc av-j:
(6) part (DIV2)
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Euery where alone, euery where mourning, at no time sitting on greene boughes, but on the withered tops of trees,
Every where alone, every where mourning, At no time sitting on green boughs, but on the withered tops of trees,
d c-crq av-j, d c-crq vvg, p-acp dx n1 vvg p-acp j-jn n2, cc-acp p-acp dt j-vvn n2 pp-f n2,
(6) part (DIV2)
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or on the house, Ʋirentia vt virulenta fugit. Such pleasant mansions she hates as poyson.
or on the house, Ʋirentia vt virulenta Fugitive. Such pleasant mansions she hates as poison.
cc p-acp dt n1, fw-la fw-la fw-la fw-la. d j n2 pns31 vvz p-acp n1.
(6) part (DIV2)
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Such a faithfull doue is the Church, who being in this life a professour of holy widowhood sets her heart wholly on Christ her dead husband, mournes after him, aspires to him,
Such a faithful dove is the Church, who being in this life a professor of holy widowhood sets her heart wholly on christ her dead husband, mourns After him, aspires to him,
d dt j n1 vbz dt n1, r-crq vbg p-acp d n1 dt n1 pp-f j n1 vvz po31 n1 av-jn p-acp np1 po31 j n1, vvz p-acp pno31, vvz p-acp pno31,
(6) part (DIV2)
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and takes delight in nothing beside. Secondly, in respect of her manner of building.
and Takes delight in nothing beside. Secondly, in respect of her manner of building.
cc vvz n1 p-acp pix p-acp. ord, p-acp n1 pp-f po31 n1 pp-f n1.
(6) part (DIV2)
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For the doue commonly makes her nest in a strong and sure place, and therefore chuseth the holes of a rocke,
For the dove commonly makes her nest in a strong and sure place, and Therefore chooseth the holes of a rock,
p-acp dt n1 av-j vvz po31 n1 p-acp dt j cc j n1, cc av vvz dt n2 pp-f dt n1,
(6) part (DIV2)
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or some hollow receptacle of a Church or house. Thus builds Chirsts Spouse.
or Some hollow receptacle of a Church or house. Thus builds Chirsts Spouse.
cc d j-jn n1 pp-f dt n1 cc n1. av vvz vvz n1.
(6) part (DIV2)
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Cant. 214. Columba mea in foraminibus petrae, My doue that art in the holes of the rocke, &c. Now the generall opinion of the Fathers, is, that vulnera Christi are foramina petrae, the wounds of Christ the holes of the rocke. Cant 214. Columba mea in foraminibus Rock, My dove that art in the holes of the rock, etc. Now the general opinion of the Father's, is, that vulnera Christ Are foramina Rock, the wounds of christ the holes of the rock.
np1 crd np1 zz p-acp fw-la fw-la, po11 n1 cst vb2r p-acp dt n2 pp-f dt n1, av av dt j n1 pp-f dt n2, vbz, cst fw-la fw-la vbr fw-la fw-la, dt n2 pp-f np1 dt n2 pp-f dt n1.
(6) part (DIV2)
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In them the Church builds her defence, they are meritorious, with them she feathers her neast, they are plentious.
In them the Church builds her defence, they Are meritorious, with them she Feathers her nest, they Are plenteous.
p-acp pno32 dt n1 vvz po31 n1, pns32 vbr j, p-acp pno32 pns31 n2 po31 n1, pns32 vbr j.
(6) part (DIV2)
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Shee neyther builds with the sticks of mans free-will, nor daubes with the dirt of mans good deserts,
Shee neither builds with the sticks of men freewill, nor daubs with the dirt of men good deserts,
np1 av-dx vvz p-acp dt n2 pp-f ng1 n1, ccx vvz p-acp dt n1 pp-f ng1 j n2,
(6) part (DIV2)
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nor couers with the mosse of his imagined Supererogations:
nor covers with the moss of his imagined Supererogations:
ccx n2 p-acp dt n1 pp-f po31 j-vvn n2:
(6) part (DIV2)
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but goes into the rocke as she findes it open, and there receiues rest and securitie against all feares.
but Goes into the rock as she finds it open, and there receives rest and security against all fears.
cc-acp vvz p-acp dt n1 c-acp pns31 vvz pn31 j, cc a-acp vvz n1 cc n1 p-acp d n2.
(6) part (DIV2)
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Quid non boni in petra? (saith Bernard ) what good can I not hope for in the rocke? In petra exaltatus, in petra securus, in petra firmiter sto: Quid non boni in Petra? (Says Bernard) what good can I not hope for in the rock? In Petra Exalted, in Petra Secure, in Petra firmiter Sto:
fw-la fw-fr fw-la p-acp fw-la? (vvz np1) q-crq j vmb pns11 xx vvi p-acp p-acp dt n1? p-acp fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la fw-la fw-la:
(6) part (DIV2)
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In the rocke I am exalted and lifted towards heauen, in the rocke secured and freed from earth, in the rocke I stand firmely;
In the rock I am exalted and lifted towards heaven, in the rock secured and freed from earth, in the rock I stand firmly;
p-acp dt n1 pns11 vbm vvn cc vvn p-acp n1, p-acp dt n1 vvn cc vvn p-acp n1, p-acp dt n1 pns11 vvb av-j;
(6) part (DIV2)
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securus ab hoste, fortis a casu; without fright of foe, or feare of falling. Thirdly, in respect of faecunditie or fruitfulnesse:Secure ab host, fortis a casu; without fright of foe, or Fear of falling. Thirdly, in respect of facundity or fruitfulness:
fw-la fw-la n1, fw-la dt fw-la; p-acp n1 pp-f n1, cc n1 pp-f vvg. ord, p-acp n1 pp-f n1 cc n1:
(6) part (DIV2)
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506
Aristotle saith, that the Doue breedes tenne times, or eleuen times in the yeere: Aristotle Says, that the Dove breeds tenne times, or eleuen times in the year:
np1 vvz, cst dt n1 vvz crd n2, cc crd n2 p-acp dt n1:
(6) part (DIV2)
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yea, which is strange, by Plinies acount, shee breedes thirteene or foureteene times in the yeer.
yea, which is strange, by Plinies account, she breeds thirteene or foureteene times in the year.
uh, r-crq vbz j, p-acp npg1 n1, pns31 vvz crd cc crd n2 p-acp dt n1.
(6) part (DIV2)
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For in Summer time, within two moneths shee brings forth three paire, in so much as in the same neast, you may see diuers sorts of young ones, alios prouolantes, alios erumpentes, some ready to flye, some but breaking the shell.
For in Summer time, within two months she brings forth three pair, in so much as in the same nest, you may see diverse sorts of young ones, Alioth prouolantes, Alioth erumpentes, Some ready to fly, Some but breaking the shell.
p-acp p-acp n1 n1, p-acp crd n2 pns31 vvz av crd n1, p-acp av av-d c-acp p-acp dt d n1, pn22 vmb vvi j n2 pp-f j pi2, n2 fw-la, n2 n2, d j pc-acp vvi, d p-acp vvg dt n1.
(6) part (DIV2)
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Hence, as some thinke, she is call, Columba, quia colit lumbos saepe parturiendo: for her often breeding.
Hence, as Some think, she is call, Columba, quia colit lumbos saepe parturiendo: for her often breeding.
av, c-acp d vvb, pns31 vbz n1, np1, fw-la n1 fw-mi fw-la fw-la: p-acp pno31 av vvg.
(6) part (DIV2)
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510
Such a carefull breeder is the Church, who brings forth children in abundance, Et crescentes filios (saith Gregory ) quasi plumescentes pullos, charitatis gremio fonet, &c. and keepes her new borne babes in Christ,
Such a careful breeder is the Church, who brings forth children in abundance, Et crescentes Sons (Says Gregory) quasi plumescentes pullos, charitatis gremio fonet, etc. and keeps her new born babes in christ,
d dt j n1 vbz dt n1, r-crq vvz av n2 p-acp n1, fw-la fw-la n2 (vvz np1) fw-la fw-la n1, fw-la fw-la fw-la, av cc vvz po31 j vvn n2 p-acp np1,
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like young Pigeons in the bosome of Charitie, as it were in a safe nest till by Faith they be able to flye vp to God in heauen.
like young Pigeons in the bosom of Charity, as it were in a safe nest till by Faith they be able to fly up to God in heaven.
av-j j n2 p-acp dt n1 pp-f n1, c-acp pn31 vbdr p-acp dt j n1 c-acp p-acp n1 pns32 vbb j pc-acp vvi a-acp p-acp np1 p-acp n1.
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65
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512
Thus was it prophesied to this Bride; Psal. 45.17. In stead of thy Fathers thou shalt haue children, whom thou maist make Princes in all lands.
Thus was it prophesied to this Bride; Psalm 45.17. In stead of thy Father's thou shalt have children, whom thou Mayest make Princes in all Lands.
av vbds pn31 vvn p-acp d n1; np1 crd. p-acp n1 pp-f po21 n2 pns21 vm2 vhi n2, ro-crq pns21 vm2 vvi n2 p-acp d n2.
(6) part (DIV2)
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513
And therefore the Prophet in admiration saith;
And Therefore the Prophet in admiration Says;
cc av dt n1 p-acp n1 vvz;
(6) part (DIV2)
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514
Lift vp thine eyes round about, and behold all these gather themselues together, and come to thee. Lift up thine eyes round about, and behold all these gather themselves together, and come to thee.
vvb a-acp po21 n2 av-j a-acp, cc vvi d d vvb px32 av, cc vvb p-acp pno21.
(6) part (DIV2)
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515
As I liue saith the Lord, thou shalt put them all vpon thee as a garment,
As I live Says the Lord, thou shalt put them all upon thee as a garment,
p-acp pns11 vvb vvz dt n1, pns21 vm2 vvi pno32 d p-acp pno21 p-acp dt n1,
(6) part (DIV2)
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and gird thy selfe with them as a Bride.
and gird thy self with them as a Bride.
cc vvb po21 n1 p-acp pno32 p-acp dt n1.
(6) part (DIV2)
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Behold, I will lift vp mine hands to the Gentiles, and set vp my Standard to the people,
Behold, I will lift up mine hands to the Gentiles, and Set up my Standard to the people,
vvb, pns11 vmb vvi a-acp po11 n2 p-acp dt n2-j, cc vvd a-acp po11 n1 p-acp dt n1,
(6) part (DIV2)
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and they shall bring thy Sonnes in their armes, and thy daughters shall be carryed vpon their shoulders, Isa. 49.18. &c. And thus much for the third Epithet, My Doue: Come we to the fourth.and they shall bring thy Sons in their arms, and thy daughters shall be carried upon their shoulders, Isaiah 49.18. etc. And thus much for the third Epithet, My Dove: Come we to the fourth.
cc pns32 vmb vvi po21 n2 p-acp po32 n2, cc po21 n2 vmb vbi vvn p-acp po32 n2, np1 crd. av cc av av-d c-acp dt ord n1, po11 n1: vvb pns12 p-acp dt ord.
(6) part (DIV2)
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My Vndefiled.
My Undefiled.
po11 j-vvn-u.
(7) part (DIV2)
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THE word signifies without spot, and by consequence pitre. This puritie of the Church is twofolde: Of imputation, of action: that, purity before God; this, before men.
THE word signifies without spot, and by consequence pitre. This purity of the Church is twofold: Of imputation, of actium: that, purity before God; this, before men.
dt n1 vvz p-acp n1, cc p-acp n1 fw-fr. d n1 pp-f dt n1 vbz j: pp-f n1, pp-f n1: cst, n1 p-acp np1; d, c-acp n2.
(7) part (DIV2)
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All her puritie is imputed, whereof some shee hath to iustifie, and some to sanctifie. The Kings Daughter is all glorious within, her soule is precious through imputed righteousnesse;
All her purity is imputed, whereof Some she hath to justify, and Some to sanctify. The Kings Daughter is all glorious within, her soul is precious through imputed righteousness;
av-d po31 n1 vbz vvn, c-crq d pns31 vhz pc-acp vvi, cc d pc-acp vvi. dt ng1 n1 vbz d j p-acp, pno31 n1 vbz j p-acp j-vvn n1;
(7) part (DIV2)
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and yet, her cloathing is of wrought gold: her life is conspicuous with outward holinesse. All her purenesse before God is giuen vnto her of God.
and yet, her clothing is of wrought gold: her life is conspicuous with outward holiness. All her pureness before God is given unto her of God.
cc av, po31 n1 vbz a-acp vvn n1: po31 n1 vbz j p-acp j n1. d po31 n1 p-acp np1 vbz vvn p-acp pno31 pp-f np1.
(7) part (DIV2)
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He it is that hath made her, a chaste virgin, not hauing spot or wrinckle, or any such thing, Ephes. 5.27.
He it is that hath made her, a chaste Virgae, not having spot or wrinkle, or any such thing, Ephesians 5.27.
pns31 pn31 vbz cst vhz vvn pno31, dt j n1, xx vhg n1 cc n1, cc d d n1, np1 crd.
(7) part (DIV2)
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And this he hath done, by hiding her euill with the garment of his goodnesse. For, as in himselfe hee couered the diuine vertue with the vaile of our flesh;
And this he hath done, by hiding her evil with the garment of his Goodness. For, as in himself he covered the divine virtue with the veil of our Flesh;
cc d pns31 vhz vdn, p-acp vvg po31 j-jn p-acp dt n1 pp-f po31 n1. p-acp, c-acp p-acp px31 pns31 vvd dt j-jn n1 p-acp dt n1 pp-f po12 n1;
(7) part (DIV2)
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so in vs he couers the humane infirmitie with the grace of his spirit. Whereupon shee sings.
so in us he covers the humane infirmity with the grace of his Spirit. Whereupon she sings.
av p-acp pno12 pns31 vvz dt j n1 p-acp dt n1 pp-f po31 n1. c-crq pns31 vvz.
(7) part (DIV2)
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Hee hath cloathed me with the garment of saluation, and couered me with the roabe of righteousnesse. Isa. 61.10. He hath clothed me with the garment of salvation, and covered me with the robe of righteousness. Isaiah 61.10.
pns31 vhz vvn pno11 p-acp dt n1 pp-f n1, cc vvd pno11 p-acp dt n1 pp-f n1. np1 crd.
(7) part (DIV2)
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If any man say, Christs garment is his owne, Bernard tels vs, Non est breue pallium, quod non possit operire duos, It is not so short a cloake,
If any man say, Christ garment is his own, Bernard tells us, Non est breve pallium, quod non possit operire duos, It is not so short a cloak,
cs d n1 vvi, npg1 n1 vbz po31 d, np1 vvz pno12, fw-fr fw-fr vvb fw-la, fw-la fw-fr fw-la fw-la fw-la, pn31 vbz xx av j dt n1,
(7) part (DIV2)
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but it may couer him and the Church to.
but it may cover him and the Church to.
cc-acp pn31 vmb vvi pno31 cc dt n1 p-acp.
(7) part (DIV2)
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And after Christ hath cloathed her with his righteousnesse, she defiles herselfe no more with any old pollutions,
And After christ hath clothed her with his righteousness, she defiles herself no more with any old pollutions,
cc p-acp np1 vhz vvn pno31 p-acp po31 n1, pns31 vvz px31 dx dc p-acp d j n2,
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but shines forth in the midst of the darknesse of impietie, with the heauenly workes of true Christianitie.
but shines forth in the midst of the darkness of impiety, with the heavenly works of true Christianity.
cc-acp vvz av p-acp dt n1 pp-f dt n1 pp-f n1, p-acp dt j n2 pp-f j np1.
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Like the Lilly among the Thornes, so is my Loue among the Daughters, Cant. 2.2. Like the Lily among the Thorns, so is my Love among the Daughters, Cant 2.2.
av-j dt n1 p-acp dt n2, av vbz po11 n1 p-acp dt n2, np1 crd.
(7) part (DIV2)
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And hence it is, that CHRIST himselfe acknowledgeth of her, Thou art all fayre, my Loue, thou art all fayre,
And hence it is, that CHRIST himself acknowledgeth of her, Thou art all fair, my Love, thou art all fair,
cc av pn31 vbz, cst np1 px31 vvz pp-f pno31, pns21 vb2r d j, po11 n1, pns21 vb2r d j,
(7) part (DIV2)
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and there is no spot in thee, Cant. 4.7. But here take heede of an opinion of too much perfection, and too much puritie:and there is no spot in thee, Cant 4.7. But Here take heed of an opinion of too much perfection, and too much purity:
cc pc-acp vbz dx n1 p-acp pno21, np1 crd. p-acp av vvb n1 pp-f dt n1 pp-f av d n1, cc av d n1:
(7) part (DIV2)
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the one hatched by the Fryers of Rome, the other by the Brethren of Amsterdam. For, they arrogate to the Church the greatest height of perfection;
the one hatched by the Friars of Room, the other by the Brothers of Amsterdam. For, they arrogate to the Church the greatest height of perfection;
dt pi vvn p-acp dt n2 pp-f vvi, dt j-jn p-acp dt n2 pp-f np1. p-acp, pns32 vvi p-acp dt n1 dt js n1 pp-f n1;
(7) part (DIV2)
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these reiect from the Church the least blemish of infirmitie. The first, an error of presumptuous pride;
these reject from the Church the least blemish of infirmity. The First, an error of presumptuous pride;
d vvb p-acp dt n1 dt ds n1 pp-f n1. dt ord, dt n1 pp-f j n1;
(7) part (DIV2)
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the second a conceit of preposterous zeale.
the second a conceit of preposterous zeal.
dt ord dt n1 pp-f j n1.
(7) part (DIV2)
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That they of Rome hold, that perfection may be attained in this life, it is euident by their writings:
That they of Room hold, that perfection may be attained in this life, it is evident by their writings:
cst pns32 pp-f vvb vvi, cst n1 vmb vbi vvn p-acp d n1, pn31 vbz j p-acp po32 n2:
(7) part (DIV2)
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and that not onely, Monkes be in a state of perfection adipiscendae, to be attained vnto;
and that not only, Monks be in a state of perfection adipiscendae, to be attained unto;
cc cst xx av-j, n2 vbi p-acp dt n1 pp-f n1 fw-la, pc-acp vbi vvn p-acp;
(7) part (DIV2)
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Bishops and Prelates in a state of perfection, adeptae, attained already; and by consequence, that their Church cannot erre:
Bishops and Prelates in a state of perfection, adeptae, attained already; and by consequence, that their Church cannot err:
n2 cc n2 p-acp dt n1 pp-f n1, n1, vvn av; cc p-acp n1, cst po32 n1 vmbx vvi:
(7) part (DIV2)
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but that also all other men, which are regenerate, are perfect, we haue their Councell auerring the point, In renatis nihil odit Deus, God hates nothing in the regenerate.
but that also all other men, which Are regenerate, Are perfect, we have their Council averring the point, In renatis nihil odit Deus, God hates nothing in the regenerate.
cc-acp cst av d j-jn n2, r-crq vbr vvn, vbr j, pns12 vhb po32 n1 vvg dt n1, p-acp fw-la fw-la fw-la fw-la, np1 vvz pix p-acp dt j-vvn.
(7) part (DIV2)
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Now if God hate nothing in them, then haue they no sinne, and to haue no sinne is the greatest perfection that can be.
Now if God hate nothing in them, then have they no sin, and to have no sin is the greatest perfection that can be.
av cs np1 vvb pix p-acp pno32, av vhb pns32 dx n1, cc pc-acp vhi dx n1 vbz dt js n1 cst vmb vbi.
(7) part (DIV2)
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Againe, they of Amsterdam dreame of too much puritie of a Church, and therefore they separate themselues from the true spouse of Christ,
Again, they of Amsterdam dream of too much purity of a Church, and Therefore they separate themselves from the true spouse of christ,
av, pns32 pp-f np1 n1 pp-f av d n1 pp-f dt n1, cc av pns32 vvb px32 p-acp dt j n1 pp-f np1,
(7) part (DIV2)
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because of some pretended blemishes, and frame to themselues a Donatisticall conuenticle; chusing for the loue of an imagined puritie, to become obstinate and vaine-glorious Puritanes.
Because of Some pretended blemishes, and frame to themselves a Donatistically conventicle; choosing for the love of an imagined purity, to become obstinate and vainglorious Puritanes.
c-acp pp-f d j-vvn n2, cc vvi p-acp px32 dt j n1; vvg p-acp dt n1 pp-f dt j-vvn n1, pc-acp vvi j cc j np2.
(7) part (DIV2)
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But alas what comes of it? whilest they would be the onely Church, they become indeede no Church.
But alas what comes of it? whilst they would be the only Church, they become indeed no Church.
p-acp uh q-crq vvz pp-f pn31? cs pns32 vmd vbi dt j n1, pns32 vvb av dx n1.
(7) part (DIV2)
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Quidam insipientiam simulando sapiunt: (saith one) quidam nimis sapiendo desipiunt: Some men by the shew of folly are wise; Quidam insipientiam simulando sapiunt: (Says one) quidam nimis sapiendo desipiunt: some men by the show of folly Are wise;
fw-la fw-la fw-la fw-la: (vvz pi) n1 fw-la fw-la fw-la: d n2 p-acp dt n1 pp-f n1 vbr j;
(7) part (DIV2)
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and others againe by shewing their wisedome become fooles. And what else doe these men by all their endeuours, but bewray their owne folly,
and Others again by showing their Wisdom become Fools. And what Else do these men by all their endeavours, but bewray their own folly,
cc n2-jn av p-acp vvg po32 n1 vvi n2. cc q-crq av vdb d n2 p-acp d po32 n2, cc-acp vvb po32 d n1,
(7) part (DIV2)
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whilest they make of a remedy to vs, a disease to themselues? For our part, wee know the difference betweene the Church militant,
whilst they make of a remedy to us, a disease to themselves? For our part, we know the difference between the Church militant,
cs pns32 vvb pp-f dt n1 p-acp pno12, dt n1 p-acp px32? p-acp po12 n1, pns12 vvb dt n1 p-acp dt n1 j,
(7) part (DIV2)
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and the Church triumphant, Illa in terris non amittit nisi malos, haec in coelum non admittit nisi bonos:
and the Church triumphant, Illa in terris non Amittit nisi Malos, haec in coelum non admittit nisi bonos:
cc dt n1 j, fw-la p-acp fw-la fw-la fw-la fw-la fw-la, fw-la p-acp fw-la fw-la fw-la fw-la fw-la:
(7) part (DIV2)
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The one looseth none but bad men from her on earth, the other receiues none but good men to her in heauen.
The one loses none but bad men from her on earth, the other receives none but good men to her in heaven.
dt pi vvz pix cc-acp j n2 p-acp pno31 p-acp n1, dt n-jn vvz pix cc-acp j n2 p-acp pno31 p-acp n1.
(7) part (DIV2)
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The Church militant may haue her imperfections, but must not therefore be forsaken. It is her owne request, Nolite considerare me quod fusca sim, Cant. 1.6. Esteeme mee not so much for my brownnesse, as for my soundnesse.
The Church militant may have her imperfections, but must not Therefore be forsaken. It is her own request, Nolite considerare me quod Fusca sim, Cant 1.6. Esteem me not so much for my brownness, as for my soundness.
dt n1 j vmb vhi po31 n2, cc-acp vmb xx av vbi vvn. pn31 vbz po31 d n1, fw-la fw-la pno11 fw-la fw-la fw-la, np1 crd. vvb pno11 xx av av-d c-acp po11 n1, c-acp p-acp po11 n1.
(7) part (DIV2)
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And therefore for our part, wee had rather be of the browne Church, then of Brownes Church;
And Therefore for our part, we had rather be of the brown Church, then of Brownes Church;
cc av p-acp po12 n1, pns12 vhd av-c vbi pp-f dt j-jn n1, av pp-f np1 n1;
(7) part (DIV2)
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rather defiled in something as wee stand, then filed away to nothing as they be;
rather defiled in something as we stand, then filed away to nothing as they be;
av-c vvn p-acp pi p-acp pns12 vvb, av vvn av p-acp pix p-acp pns32 vbb;
(7) part (DIV2)
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their reformation being like childrens pilling of an Onion, pilling alway till all be pilled away.
their Reformation being like Children's pilling of an Onion, pilling always till all be peeled away.
po32 n1 vbg j ng2 vvg pp-f dt n1, vvg av p-acp d vbb vvn av.
(7) part (DIV2)
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Leauing therefore both these, let vs goe the middle way, and that we may haue an vndefiled Congregation, let vs striue to haue an vndefiled conuersation.
Leaving Therefore both these, let us go the middle Way, and that we may have an undefiled Congregation, let us strive to have an undefiled Conversation.
vvg av d d, vvb pno12 vvi dt j-jn n1, cc cst pns12 vmb vhi dt j n1, vvb pno12 vvi pc-acp vhi dt j n1.
(7) part (DIV2)
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For our Church is not stained with the lies of her foes, but with the liues of her friends, Omnes amici, inimici, and, necessarij, aduersarij; They are her friends that most fight against her,
For our Church is not stained with the lies of her foes, but with the lives of her Friends, Omnes Friends, Inimici, and, necessarij, aduersarij; They Are her Friends that most fight against her,
p-acp po12 n1 vbz xx vvn p-acp dt n2 pp-f po31 n2, cc-acp p-acp dt n2 pp-f po31 n2, fw-la fw-la, fw-la, cc, fw-la, fw-la; pns32 vbr po31 n2 cst ds n1 p-acp pno31,
(7) part (DIV2)
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and her mothers sonnes that are most angry at her, Cant. 1.5. Shee may say with Dauid Peccatum meū contra me semper.
and her mother's Sons that Are most angry At her, Cant 1.5. She may say with David Peccatum meū contra me semper.
cc po31 ng1 n2 cst vbr av-ds j p-acp pno31, np1 crd. pns31 vmb vvi p-acp np1 fw-la fw-la fw-la pno11 fw-la.
(7) part (DIV2)
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It is my sinne, my sinne that hurts mee. Peccatum, morbus animae, & corruptio mentis. Sinne it is, that is the soules sore, and the minds misery.
It is my sin, my sin that hurts me. Peccatum, morbus Spirits, & Corruption mentis. Sin it is, that is the Souls soar, and the minds misery.
pn31 vbz po11 n1, po11 n1 cst vvz pno11. fw-la, fw-la fw-la, cc fw-la fw-la. n1 pn31 vbz, cst vbz dt ng1 av-j, cc dt ng1 n1.
(7) part (DIV2)
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And therefore God complaines of his Church, From the sole of the foote to the crowne of the head, there is no soundnesse,
And Therefore God complains of his Church, From the sole of the foot to the crown of the head, there is no soundness,
cc av np1 vvz pp-f po31 n1, p-acp dt j pp-f dt n1 p-acp dt n1 pp-f dt n1, pc-acp vbz dx n1,
(7) part (DIV2)
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but wounds of swelling, and sores of corruption. Nulla sanitas, quia nulla sanctitas, No vvholenesse, because no holinesse. but wounds of swelling, and sores of corruption. Nulla sanitas, quia nulla Sanctitas, No vvholenesse, Because no holiness.
cc-acp n2 pp-f vvg, cc n2 pp-f n1. fw-la fw-la, fw-la fw-la fw-la, dx n1, c-acp dx n1.
(7) part (DIV2)
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Couetousnesse is like a thirsty dropsie.
Covetousness is like a thirsty dropsy.
n1 vbz av-j dt j n1.
(7) part (DIV2)
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For euen as men sicke of an hydropicall disease, non solum non extingunt ardorem potu, verum etiam incendunt, sayth Chrysostome, by drinking are so farre from alaying their heate, that the more they drinke, the more they may.
For even as men sick of an hydropical disease, non solum non extingunt ardorem potu, verum etiam incendunt, say Chrysostom, by drinking Are so Far from allaying their heat, that the more they drink, the more they may.
p-acp av-j c-acp n2 j pp-f dt j n1, fw-fr fw-la fw-fr fw-la fw-la fw-la, fw-la fw-la fw-la, vvz np1, p-acp n-vvg vbr av av-j p-acp vvg po32 n1, cst dt av-dc pns32 vvb, dt av-dc pns32 vmb.
(7) part (DIV2)
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Euen so, such as are sicke of Couetousnes, the more they get, the more they thirst for,
Eve so, such as Are sick of Covetousness, the more they get, the more they thirst for,
np1 av, d c-acp vbr j pp-f n1, dt av-dc pns32 vvb, dt av-dc pns32 vvb p-acp,
(7) part (DIV2)
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and neuer leaue swallowing, till Foenus pecuniae proues funus animae, as Leo speakes, the birth of money proues the death of man.
and never leave swallowing, till Foenus pecuniae Proves funus Spirits, as Leo speaks, the birth of money Proves the death of man.
cc av-x vvb vvg, c-acp np1 fw-la n2 fw-la fw-la, p-acp np1 vvz, dt n1 pp-f n1 vvz dt n1 pp-f n1.
(7) part (DIV2)
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Enuy is a ranckling stripe in the soule.
Envy is a rankling stripe in the soul.
n1 vbz dt j-vvg n1 p-acp dt n1.
(7) part (DIV2)
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And therefore it is called Liuor, because the enuious man doth continually beate himselfe blacke and blew vvith spight,
And Therefore it is called Liuor, Because the envious man does continually beat himself black and blue with spite,
cc av pn31 vbz vvn fw-la, p-acp dt j n1 vdz av-j vvi px31 j-jn cc j-jn p-acp n1,
(7) part (DIV2)
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as Cyprian truely, Dum ab inuidis liuor nunquaem exponitur, die bus ac noctibus pectus obsessum sine intermissione laniatur.
as Cyprian truly, Dum ab inuidis liuor nunquaem exponitur, die bus ac noctibus pectus obsessum sine intermission laniatur.
c-acp jp av-j, fw-la fw-la fw-la fw-la fw-la fw-la, vvi fw-la fw-la fw-la fw-la fw-la fw-la n1 fw-la.
(7) part (DIV2)
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Whilest enuious men continually pine at other mens happinesse, they doe day and night but gash and wound their owne heart. Pride is a swelling tumour:
Whilst envious men continually pine At other men's happiness, they do day and night but gash and wound their own heart. Pride is a swelling tumour:
cs j n2 av-j vvi p-acp j-jn ng2 n1, pns32 vdb n1 cc n1 p-acp n1 cc vvi po32 d n1. n1 vbz dt j-vvg n1:
(7) part (DIV2)
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for, as a noxious and noysome humour, being met together in the flesh, makes the body swell:
for, as a noxious and noisome humour, being met together in the Flesh, makes the body swell:
c-acp, c-acp dt j cc j n1, vbg vvn av p-acp dt n1, vvz dt n1 vvb:
(7) part (DIV2)
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so pride, seated in the soule, makes the heart to swell.
so pride, seated in the soul, makes the heart to swell.
av n1, vvn p-acp dt n1, vvz dt n1 pc-acp vvi.
(7) part (DIV2)
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Hence comes high thoughts in the minde, big lookes in the face, great words in the mouth,
Hence comes high thoughts in the mind, big looks in the face, great words in the Mouth,
av vvz j n2 p-acp dt n1, j n2 p-acp dt n1, j n2 p-acp dt n1,
(7) part (DIV2)
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as so many outward Symptomes of that inward disease.
as so many outward Symptoms of that inward disease.
c-acp av d j n2 pp-f d j n1.
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Hence exoticke fashions in the apparrell, fantasticke gestures in the body, and disguized lookes in the countenance,
Hence exotic fashions in the apparel, fantastic gestures in the body, and disguised looks in the countenance,
av j n2 p-acp dt n1, j n2 p-acp dt n1, cc j-vvn n2 p-acp dt n1,
(7) part (DIV2)
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as so many vlcerous scabs of such a ranckling sore.
as so many ulcerous scabs of such a rankling soar.
c-acp av d j n2 pp-f d dt j-vvg n1.
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Wee men are ashamed of our owne fashions, and women of their owne faces, therefore the one seekes to be new shaped,
we men Are ashamed of our own fashions, and women of their own faces, Therefore the one seeks to be new shaped,
pns12 n2 vbr j pp-f po12 d n2, cc n2 pp-f po32 d n2, av dt crd vvz pc-acp vbi j vvn,
(7) part (DIV2)
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and the other to be new dyed.
and the other to be new died.
cc dt n-jn pc-acp vbi j vvn.
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But ô, that men would chuse Tertullians stuffe, ' Ʋestite vos serico sanctitatis, byssino probitatis, purpura pudicitiae, Clothe you with the Sattin of sanctitie, the Silke of sinceritie, and the Purple of puritie. And women, Gorgonias complexion:
But o, that men would choose Tertullia's stuff, ' Ʋestite vos Serico sanctitatis, byssino probitatis, purpura pudicitiae, Cloth you with the Satin of sanctity, the Silk of sincerity, and the Purple of purity. And women, Gorgonias complexion:
p-acp uh, d n2 vmd vvi n2 n1, pn31 n1 fw-fr fw-la fw-la, n1 fw-la, fw-la fw-la, n1 pn22 p-acp dt n1 pp-f n1, dt n1 pp-f n1, cc dt n-jn pp-f n1. cc n2, np1 n1:
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of whom her brother Nazianzen reports, Vnus isli placebat rubor quem gignit pudor, vnus candor quem parit abstinentia.
of whom her brother Nazianzen reports, Vnus isli placebat rubor Whom gignit pudor, vnus candor Whom parit Abstinentia.
pp-f r-crq po31 n1 np1 n2, fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la n1 fw-la n1 fw-la.
(7) part (DIV2)
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578
The onely red that pleased her was the mayden blush, the only white the palenesse of fasting. Oppression is a deuouring gangrene.
The only read that pleased her was the maiden blush, the only white the paleness of fasting. Oppression is a devouring gangrene.
dt j j-jn cst vvd pno31 vbds dt n1 vvb, dt j j-jn dt n1 pp-f vvg. n1 vbz dt j-vvg n1.
(7) part (DIV2)
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For as that corrupts and putrifies so farre, as that it leaues the member without any thing to keepe life in it:
For as that corrupts and putrifies so Far, as that it leaves the member without any thing to keep life in it:
p-acp a-acp cst vvz cc vvz av av-j, c-acp cst pn31 vvz dt n1 p-acp d n1 pc-acp vvi n1 p-acp pn31:
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so oppression deuoures and wasts so long that it leaues a man nothing to maintaine his life vvithall.
so oppression devours and wasts so long that it leaves a man nothing to maintain his life withal.
av n1 vvz cc vvz av av-j cst pn31 vvz dt n1 pix pc-acp vvi po31 n1 av.
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But howsoeuer all iniquitie doth inquinare, all sinne doth soyle, yet of all, adultery is commonly,
But howsoever all iniquity does inquinare, all sin does soil, yet of all, adultery is commonly,
p-acp c-acp d n1 vdz fw-la, d n1 vdz n1, av pp-f d, n1 vbz av-j,
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and properly to, called the sinne of vncleannesse, and is said, turpitudinem congregare, to gather filth vpon him that commits it.
and properly to, called the sin of uncleanness, and is said, turpitudinem Congregare, to gather filth upon him that commits it.
cc av-j p-acp, vvd dt n1 pp-f n1, cc vbz vvn, fw-la fw-la, pc-acp vvi n1 p-acp pno31 cst vvz pn31.
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583
Hence it is, that peccare is pellicare, all sinne is named of adultery.
Hence it is, that Peccare is pellicare, all sin is nam of adultery.
av pn31 vbz, cst uh vbz fw-la, d n1 vbz vvn pp-f n1.
(7) part (DIV2)
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For as adulterie is the leauing of a mans owne wife, and going to a strange woman (whereupon adulter, quasi ad alter ) so sinne is a falling away from God, to whom our soule is ioyned in mariage,
For as adultery is the leaving of a men own wife, and going to a strange woman (whereupon adulter, quasi ad alter) so sin is a falling away from God, to whom our soul is joined in marriage,
p-acp p-acp n1 vbz dt vvg pp-f dt ng1 d n1, cc vvg p-acp dt j n1 (c-crq fw-la, fw-la fw-la fw-la) av n1 vbz dt vvg av p-acp np1, p-acp ro-crq po12 n1 vbz vvn p-acp n1,
(7) part (DIV2)
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and a coupling with Satan, with whom wee ought to haue nothing to do.
and a coupling with Satan, with whom we ought to have nothing to do.
cc dt vvg p-acp np1, p-acp ro-crq pns12 vmd pc-acp vhi pix pc-acp vdi.
(7) part (DIV2)
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586
Now, if each sin be a kind of adultery, then adultery hath kinred with each sinne:
Now, if each since be a kind of adultery, then adultery hath kindred with each sin:
av, cs d n1 vbi dt n1 pp-f n1, cs n1 vhz n1 p-acp d n1:
(7) part (DIV2)
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and kinred with sin, is like kinred with sinners; the neerer the worser, as Scripture shewes both in expresse words and euident examples.
and kindred with since, is like kindred with Sinners; the nearer the Worse, as Scripture shows both in express words and evident Examples.
cc n1 p-acp n1, vbz av-j n1 p-acp n2; dt jc dt av-jc, c-acp n1 vvz d p-acp j n2 cc j n2.
(7) part (DIV2)
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588
This sinne is one of the principall which defiles the Church of GOD.
This sin is one of the principal which defiles the Church of GOD.
d n1 vbz pi pp-f dt n-jn r-crq vvz dt n1 pp-f np1.
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589
For it is lamentable to see, how men staine and spot themselues with the lusts of the flesh,
For it is lamentable to see, how men stain and spot themselves with the Lustiest of the Flesh,
p-acp pn31 vbz j pc-acp vvi, c-crq n2 vvb cc vvi px32 p-acp dt n2 pp-f dt n1,
(7) part (DIV2)
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whilst as Beares for a bone, so they for the flesh, doe euen rend and teare one another in pieces.
while as Bears for a bone, so they for the Flesh, do even rend and tear one Another in Pieces.
cs p-acp n2 p-acp dt n1, av pns32 p-acp dt n1, vdb av vvi cc vvi pi j-jn p-acp n2.
(7) part (DIV2)
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591
Hence so many loathsome diseases in the body; hence so many duels and combates in the field;
Hence so many loathsome diseases in the body; hence so many duels and combats in the field;
av av d j n2 p-acp dt n1; av av d n2 cc n2 p-acp dt n1;
(7) part (DIV2)
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hence so many franticke butcherings, and stabbings in the house. O that euer valour should come to be prostituted in so vaine a cause!
hence so many frantic butcherings, and stabbings in the house. O that ever valour should come to be prostituted in so vain a cause!
av av d j n2, cc n2-vvg p-acp dt n1. sy cst av n1 vmd vvi pc-acp vbi vvn p-acp av j dt n1!
(7) part (DIV2)
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593
But vvee are like Sybarites, and haue chaunged manhood into womanishnesse, that if Diogenes vvere passing his iourney from them to vs, he would say as once of his iourney from the Lacedemonians to the Athenians, Eo à viris ad foeminas.
But we Are like Sybarites, and have changed manhood into womanishness, that if Diogenes were passing his journey from them to us, he would say as once of his journey from the Lacedaemonians to the Athenians, Eo à Viris ad foeminas.
cc-acp pns12 vbr av-j np2, cc vhb vvn n1 p-acp n1, cst cs np1 vbdr vvg po31 n1 p-acp pno32 p-acp pno12, pns31 vmd vvi c-acp a-acp pp-f po31 n1 p-acp dt njp2 p-acp dt njp2, fw-la fw-fr n1 fw-la fw-la.
(7) part (DIV2)
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594
I am going from men to very women.
I am going from men to very women.
pns11 vbm vvg p-acp n2 p-acp j n2.
(7) part (DIV2)
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595
So as a man may say to our Gallants, as Alexis to Calimedon, Many haue died NONLATINALPHABET,
So as a man may say to our Gallants, as Alexis to Calimedon, Many have died,
av c-acp dt n1 vmb vvi p-acp po12 n2-jn, c-acp np1 p-acp np1, d vhb vvn,
(7) part (DIV2)
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but thou NONLATINALPHABET, many, for the loue of a Common-wealth, but thou for the loue of a common vvench.
but thou, many, for the love of a Commonwealth, but thou for the love of a Common wench.
cc-acp pns21, d, c-acp dt n1 pp-f dt n1, cc-acp pns21 p-acp dt n1 pp-f dt j n1.
(7) part (DIV2)
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For remedy hereof, remember Pauls words, 1 Thes. 4.3.
For remedy hereof, Remember Paul's words, 1 Thebes 4.3.
p-acp n1 av, vvb npg1 n2, crd np1 crd.
(7) part (DIV2)
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598
This is the will of God, euen your sanctification, that euery one of you should know how to possesse his vessell in holinesse and honour, This is the will of God, even your sanctification, that every one of you should know how to possess his vessel in holiness and honour,
d vbz dt n1 pp-f np1, av po22 n1, cst d crd pp-f pn22 vmd vvi c-crq pc-acp vvi po31 n1 p-acp n1 cc n1,
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and not in the lust of concupiscence. Where marke, how hee bids you keepe your bodies, viz. possesse them.and not in the lust of concupiscence. Where mark, how he bids you keep your bodies, viz. possess them.
cc xx p-acp dt n1 pp-f n1. q-crq n1, c-crq pns31 vvz pn22 vvb po22 n2, n1 vvi pno32.
(7) part (DIV2)
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For harlots, and harlot-mongers doe not possesse their bodies themselues, but set them out to hire,
For harlots, and harlot-mongers do not possess their bodies themselves, but Set them out to hire,
p-acp n2, cc n2 vdb xx vvi po32 n2 px32, cc-acp vvd pno32 av pc-acp vvi,
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and giue possession of them to others. Againe, marke vvhat he cals the body; a vessell:
and give possession of them to Others. Again, mark what he calls the body; a vessel:
cc vvi n1 pp-f pno32 pc-acp n2-jn. av, vvb r-crq pns31 vvz dt n1; dt n1:
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euen, Vas in honorem, a vessell of honour in Gods house:
even, Vas in Honor, a vessel of honour in God's house:
av, fw-la p-acp fw-la, dt n1 pp-f n1 p-acp ng1 n1:
(7) part (DIV2)
80
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603
but by lust a man makes it ollam succensam, a seething pot in the Deuils Kitchin, that boyles in the minde.
but by lust a man makes it ollam succensam, a seething pot in the Devils Kitchen, that boils in the mind.
cc-acp p-acp n1 dt n1 vvz pn31 fw-la n1, dt j-vvg n1 p-acp dt ng1 n1, cst vvz p-acp dt n1.
(7) part (DIV2)
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604
Now, if thy body be in this case, Frigidam fac malitiam, (there is such a phrase in Ieremy ) coole thy naughtinesse,
Now, if thy body be in this case, Frigidam fac Malitiam, (there is such a phrase in Ieremy) cool thy naughtiness,
av, cs po21 n1 vbi p-acp d n1, fw-la fw-la fw-la, (pc-acp vbz d dt n1 p-acp np1) vvb po21 n1,
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euen as Cookes doe their pots;
even as Cooks do their pots;
av c-acp n2 vdb po32 n2;
(7) part (DIV2)
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606
and that, eyther by infusion of water, or by substraction of vvood, or by remouing it from the fire.
and that, either by infusion of water, or by substraction of wood, or by removing it from the fire.
cc cst, av-d p-acp n1 pp-f n1, cc p-acp n1 pp-f n1, cc p-acp vvg pn31 p-acp dt n1.
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First, I say, if the vessell of thy body boyle ouer vvith lust, runne to the waters;
First, I say, if the vessel of thy body boil over with lust, run to the waters;
ord, pns11 vvb, cs dt n1 pp-f po21 n1 vvi a-acp p-acp n1, vvn p-acp dt n2;
(7) part (DIV2)
81
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but not to the waters which the harlot speakes of, Stolne waters are sweet, Prou. 9.17.
but not to the waters which the harlot speaks of, Stolen waters Are sweet, Prou. 9.17.
cc-acp xx p-acp dt n2 r-crq dt n1 vvz pp-f, vvn n2 vbr j, np1 crd.
(7) part (DIV2)
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609
but to the vvaters which Solomon directed to, Drinke the water of thine owne Cisterne, and let them be thine, and not the strangers with thee.
but to the waters which Solomon directed to, Drink the water of thine own Cistern, and let them be thine, and not the Strangers with thee.
cc-acp p-acp dt n2 r-crq np1 vvn p-acp, vvi dt n1 pp-f po21 d n1, cc vvb pno32 vbi png21, cc xx dt n2 p-acp pno21.
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610
I am not ignorant that lust is sometime compared to water, but that is not a cooling but a kindling water.
I am not ignorant that lust is sometime compared to water, but that is not a cooling but a kindling water.
pns11 vbm xx j cst n1 vbz av vvn p-acp n1, cc-acp cst vbz xx dt j-vvg p-acp dt vvg n1.
(7) part (DIV2)
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Saint Augustine makes mention of a Well in Epirus, that, when firebrands vvere put into it, it would quench them: Saint Augustine makes mention of a Well in Epirus, that, when firebrands were put into it, it would quench them:
n1 np1 vvz n1 pp-f dt av p-acp np1, cst, c-crq n2 vbdr vvn p-acp pn31, pn31 vmd vvi pno32:
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but (which is strange) when they were quenched, would set them on fire againe.
but (which is strange) when they were quenched, would Set them on fire again.
cc-acp (r-crq vbz j) c-crq pns32 vbdr vvn, vmd vvi pno32 p-acp n1 av.
(7) part (DIV2)
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613
Such a water is an harlot which quencheth lust for a time, & sets the body on fire euer after.
Such a water is an harlot which quenches lust for a time, & sets the body on fire ever After.
d dt n1 vbz dt n1 r-crq vvz n1 p-acp dt n1, cc vvz dt n1 p-acp n1 av a-acp.
(7) part (DIV2)
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Haue therefore a Well of thine own, for an harlot is as a deepe ditch, and a strange woman as a narrow pit.
Have Therefore a Well of thine own, for an harlot is as a deep ditch, and a strange woman as a narrow pit.
vhb av dt n1 pp-f po21 d, c-acp dt n1 vbz p-acp dt j-jn n1, cc dt j n1 p-acp dt j n1.
(7) part (DIV2)
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615
Secondly, if thy concupiscence be not allayed this way, take away the wood. For Secundū syluae ligna exardescit ignis, Eccles. 28.10.
Secondly, if thy concupiscence be not allayed this Way, take away the wood. For Secundū syluae Ligna exardescit ignis, Eccles. 28.10.
ord, cs po21 n1 vbb xx vvn d n1, vvb av dt n1. p-acp fw-la fw-la fw-la fw-la fw-la, np1 crd.
(7) part (DIV2)
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616
As is the vvood of the fire so is the fire it selfe. Now the fewell of lust is gluttony and drunkennesse.
As is the wood of the fire so is the fire it self. Now the fuel of lust is gluttony and Drunkenness.
p-acp vbz dt n1 pp-f dt n1 av vbz dt n1 pn31 n1. av dt n1 pp-f n1 vbz n1 cc n1.
(7) part (DIV2)
82
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617
Semper iuncta est saturitati lasciuia, saith Augustine. Saturity is the breeder of impuritie, & foulenesse the childe of fulnesse. Semper Iuncta est saturitati lasciuia, Says Augustine. Saturity is the breeder of impurity, & foulness the child of fullness.
fw-la fw-la fw-la n1 fw-la, vvz np1. n1 vbz dt n1 pp-f n1, cc n1 dt n1 pp-f n1.
(7) part (DIV2)
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618
See it in Noah, Noam, qui euasit aquam, euicit vinum.
See it in Noah, Noam, qui euasit aquam, euicit vinum.
vvb pn31 p-acp np1, np1, fw-la fw-la fw-la, fw-la fw-la.
(7) part (DIV2)
82
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619
Noah that escaped the water, could not escape the Wine, for wine did make him sinke, whom water made to swimme.Noah that escaped the water, could not escape the Wine, for wine did make him sink, whom water made to swim.
np1 cst vvd dt n1, vmd xx vvi dt n1, p-acp n1 vdd vvi pno31 vvi, ro-crq n1 vvd pc-acp vvi.
(7) part (DIV2)
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See it in Lot, Ebrietas decipit quem Sodoma non decipit. Drunkennesse deceiued him whom Sodome deceiued not.
See it in Lot, Ebrietas decipit Whom Sodom non decipit. drunkenness deceived him whom Sodom deceived not.
vvb pn31 p-acp n1, np1 fw-la fw-la np1 fw-fr fw-la. n1 vvd pno31 ro-crq np1 vvd xx.
(7) part (DIV2)
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621
Ʋritur ille flammis mulierum, quem sulphurea flamma non essit, and he is scorched with the flames of lust, that could not be touched with the flames of vengeance.Ʋritur Isle flammis mulierum, Whom sulphurea Flamma non essit, and he is scorched with the flames of lust, that could not be touched with the flames of vengeance.
fw-la fw-la fw-la fw-la, fw-la fw-la n1 fw-la fw-la, cc pns31 vbz vvn p-acp dt n2 pp-f n1, cst vmd xx vbi vvn p-acp dt n2 pp-f n1.
(7) part (DIV2)
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No maruaile then, if vncleannesse be so hardly auoyded, vvhen drunkennesse and gluttony be so much affected.
No marvel then, if uncleanness be so hardly avoided, when Drunkenness and gluttony be so much affected.
dx n1 av, cs n1 vbb av av vvn, c-crq n1 cc n1 vbb av av-d vvn.
(7) part (DIV2)
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623
Thirdly, to quench lust vtterly, remoue thy body quite from the fire: auoyd the company of vnchaste vvomen.
Thirdly, to quench lust utterly, remove thy body quite from the fire: avoid the company of unchaste women.
ord, pc-acp vvi n1 av-j, vvb po21 n1 av p-acp dt n1: vvi dt n1 pp-f j n2.
(7) part (DIV2)
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624
For this by the wisest men hath beene iudged the wisest course.
For this by the Wisest men hath been judged the Wisest course.
p-acp d p-acp dt js n2 vhz vbn vvn dt js n1.
(7) part (DIV2)
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625
Ioseph, when hee would not haue his Mistres desire his company, would not so much as offer to be seene in her company. Gen. 39.10. Ioseph, when he would not have his Mistress desire his company, would not so much as offer to be seen in her company. Gen. 39.10.
np1, c-crq pns31 vmd xx vhi po31 n1 vvi po31 n1, vmd xx av av-d c-acp vvb pc-acp vbi vvn p-acp po31 n1. np1 crd.
(7) part (DIV2)
83
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626
Lectione didici saith Isidore of Pelusium, I haue learned by reading, of a certaine King (it was Antiochus the third, Lectione didici Says Isidore of Pelusium, I have learned by reading, of a certain King (it was Antiochus the third,
fw-la fw-la vvz np1 pp-f np1, pns11 vhb vvn p-acp vvg, pp-f dt j n1 (pn31 vbds np1 dt ord,
(7) part (DIV2)
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as I haue learned) who at Ephesus beholding the priest of Diana, (a woman of incomparable beautie) went presently out of the Citie, ne praeter voluntatem nefarij aliquid admittere cogeretur.
as I have learned) who At Ephesus beholding the priest of Diana, (a woman of incomparable beauty) went presently out of the city, ne praeter voluntatem nefarij Aliquid admittere cogeretur.
c-acp pns11 vhb vvn) r-crq p-acp np1 vvg dt n1 pp-f np1, (dt n1 pp-f j n1) vvd av-j av pp-f dt n1, fw-fr fw-la fw-la fw-la j n1 fw-la.
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Least, more then hee was willing to, hee should be tempted to commit vncleanenesse with her.
lest, more then he was willing to, he should be tempted to commit uncleanness with her.
cs, dc cs pns31 vbds j pc-acp, pns31 vmd vbi vvn pc-acp vvi n1 p-acp pno31.
(7) part (DIV2)
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629
And hee addes, that Cyrus the great Monarch of Persia, when he had heard of the great Beautie of Panthea, the wife of Abradalus King of Susa, hee vvould not yeeld so much as to see her.
And he adds, that Cyrus the great Monarch of Persiam, when he had herd of the great Beauty of Panthea, the wife of Abradalus King of Susa, he would not yield so much as to see her.
cc pns31 vvz, cst np1 dt j n1 pp-f np1, c-crq pns31 vhd vvn pp-f dt j n1 pp-f np1, dt n1 pp-f np1 n1 pp-f np1, pns31 vmd xx vvi av av-d c-acp pc-acp vvi pno31.
(7) part (DIV2)
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630
NONLATINALPHABET. Erasmus somewhat tartly, cals adultery Magnatum ludus, the sport of Nobles. . Erasmus somewhat tartly, calls adultery Magnatum ludus, the sport of Nobles.
. np1 av av-j, vvz n1 fw-la fw-la, dt n1 pp-f np1.
(7) part (DIV2)
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631
For my part I had rather speake of Magnatum laudes, then Magnatum ludos, rather of their praise, then of their plaies;
For my part I had rather speak of Magnatum laudes, then Magnatum ludos, rather of their praise, then of their plays;
p-acp po11 n1 pns11 vhd av-c vvb pp-f fw-la fw-la, av fw-la fw-la, av-c pp-f po32 n1, av pp-f po32 n2;
(7) part (DIV2)
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632
onely I wish that greatnes would not be a patrone to gracelesnes, nor riches a couer for base actions.
only I wish that greatness would not be a patron to gracelessness, nor riches a cover for base actions.
av-j pns11 vvb d n1 vmd xx vbi dt n1 p-acp n1, ccx n2 dt n1 p-acp j n2.
(7) part (DIV2)
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633
Excellent is that, vvhich is reported of Dionysius the tyrant, who reprouing his sonne for deflowring a woman, asked him,
Excellent is that, which is reported of Dionysius the tyrant, who reproving his son for deflowering a woman, asked him,
j vbz d, r-crq vbz vvn pp-f np1 dt n1, r-crq vvg po31 n1 p-acp vvg dt n1, vvd pno31,
(7) part (DIV2)
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if euer hee had heard, that himselfe, his father, had done any such thing.
if ever he had herd, that himself, his father, had done any such thing.
cs av pns31 vhd vvn, cst px31, po31 n1, vhd vdn d d n1.
(7) part (DIV2)
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635
No, saith the young man, and no meruaile, for you had not a King to your father.
No, Says the young man, and no marvel, for you had not a King to your father.
uh-dx, vvz dt j n1, cc dx n1, c-acp pn22 vhd xx dt n1 p-acp po22 n1.
(7) part (DIV2)
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True, saith hee, neither wilt thou haue a King to thy sonne, if thou ceasest not quickly to follow such courses as these.
True, Says he, neither wilt thou have a King to thy son, if thou ceasest not quickly to follow such courses as these.
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Therefore, great cause haue wee to blesse God, who hath giuen vnto vs so gracious a King, vvho,
Therefore, great cause have we to bless God, who hath given unto us so gracious a King, who,
av, j n1 vhb pns12 pc-acp vvi np1, r-crq vhz vvn p-acp pno12 av j dt n1, r-crq,
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as in other vertues hee excels other Kings, so in chastity, hee excels himselfe;
as in other Virtues he excels other Kings, so in chastity, he excels himself;
c-acp p-acp j-jn n2 pns31 vvz j-jn n2, av p-acp n1, pns31 vvz px31;
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No doubt, but his royall sonne, our Noble Prince Charles, as he was borne of the mirrour of chastitie,
No doubt, but his royal son, our Noble Prince Charles, as he was born of the mirror of chastity,
dx n1, cc-acp po31 j n1, po12 j n1 np1, c-acp pns31 vbds vvn pp-f dt n1 pp-f n1,
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so also, (which yet let vs not cease to pray for) he will continue a mirrour thereof, to the glory of himselfe,
so also, (which yet let us not cease to pray for) he will continue a mirror thereof, to the glory of himself,
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and the admiration of the whole Christian world. And let this suffice for the first part of my Text. Now to the second.
and the admiration of the Whole Christian world. And let this suffice for the First part of my Text. Now to the second.
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Open vnto me.
Open unto me.
j p-acp pno11.
(8) part (DIV2)
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VVEe haue heard in this speach of Christs to his Church, the sweet words he gaue vnto her;
We have herd in this speech of Christ to his Church, the sweet words he gave unto her;
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now are we to heare the request which hee desires of her: which is to Open vnto him. Wherein you must imagine Christ as a louer, standing,
now Are we to hear the request which he Desires of her: which is to Open unto him. Wherein you must imagine christ as a lover, standing,
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or sitting at the chamber dore of his loue, desiring to bee let in;
or sitting At the chamber door of his love, desiring to be let in;
cc vvg p-acp dt n1 n1 pp-f po31 n1, vvg pc-acp vbi vvn p-acp;
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Together also with an insinuation of some dislike in his minde, that hee is made to waite so long,
Together also with an insinuation of Some dislike in his mind, that he is made to wait so long,
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before he can be receiued in to her.
before he can be received in to her.
c-acp pns31 vmb vbi vvn p-acp p-acp pno31.
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As if hee had said, What my deare Spouse, dost thou sleepe all night, and I thy louer,
As if he had said, What my deer Spouse, dost thou sleep all night, and I thy lover,
c-acp cs pns31 vhd vvn, q-crq po11 j-jn n1, vd2 pns21 vvi d n1, cc pns11 po21 n1,
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yea, they Sauiour, here shiuer in the colde? hauing my head wet with dew, and my lockes with the drops of the night.
yea, they Saviour, Here shiver in the cold? having my head wet with due, and my locks with the drops of the night.
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Nay, my dearest, vse mee not so. Arise, Open vnto mee.
Nay, my dearest, use me not so. Arise, Open unto me.
uh, po11 js-jn, vvb pno11 xx av. vvb, j p-acp pno11.
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Temporanoctis eunt, excute poste serā. The night is past and the day is come, Vp, let me in; put me on. Temporanoctis eunt, excute post serā. The night is past and the day is come, Up, let me in; put me on.
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Cast away the workes of darkenesse, and clothe thee with the armour of light. Hic literalis lusus. This, saith Bernard, is the sport of the letter. Cast away the works of darkness, and cloth thee with the armour of Light. Hic literalis lusus. This, Says Bernard, is the sport of the Letter.
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The sence we must further inquire for.
The sense we must further inquire for.
dt n1 pns12 vmb av-jc vvi p-acp.
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Wherfore, I beseech you, yet a while to Open your cares in attention, whilst I lay Open vnto you the meaning of this word Open.
Wherefore, I beseech you, yet a while to Open your Cares in attention, while I lay Open unto you the meaning of this word Open.
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A word it is of liberty, and of liberall signification: yet all that in this place it imports may be reduced to two actions.
A word it is of liberty, and of liberal signification: yet all that in this place it imports may be reduced to two actions.
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Something, that she is to doe to her children; Something that her children are to do to themselues.
Something, that she is to do to her children; Something that her children Are to do to themselves.
np1, cst pns31 vbz pc-acp vdi p-acp po31 n2; pi cst po31 n2 vbr pc-acp vdi p-acp px32.
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That which the Church is to doe to her Children, is to Preach Christ vnto them, which is an opening of the prison dore,
That which the Church is to do to her Children, is to Preach christ unto them, which is an opening of the prison door,
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and setting the prisoner at liberty, Isa. 61. 1. Thus Augustin vnderstands the place, Aperi mihi, id est, praedica me. Open vnto me, that is, Open me; Preach and declare me.
and setting the prisoner At liberty, Isaiah 61. 1. Thus Augustin understands the place, Aperi mihi, id est, Praedica me. Open unto me, that is, Open me; Preach and declare me.
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Ad cos quippe quiclauserunt contra me, quomo do intrabo sine aperiente? For vnto such as haue shut me out, Ad cos quip quiclauserunt contra me, quomo do intrabo sine aperiente? For unto such as have shut me out,
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how shall I enter without an opener? How shall they heare without a Preacher? This thing Christ else-where desires of his Church, Cant. 2.10. Arise my loue, my faire one, and come thy way.
how shall I enter without an opener? How shall they hear without a Preacher? This thing christ elsewhere Desires of his Church, Cant 2.10. Arise my love, my fair one, and come thy Way.
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Arise out of thy bed of contemplation, Come away, looke about, and behold the regions white vnto haruest, Ioh. 4.35. Make hast and be quicke in preaching.
Arise out of thy Bed of contemplation, Come away, look about, and behold the regions white unto harvest, John 4.35. Make haste and be quick in preaching.
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A businesse indeede of important celerity;
A business indeed of important celerity;
dt n1 av pp-f j n1;
(8) part (DIV2)
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in respect whereof wee must passe by men vnsaluted, Luc. 10 4. And leaue euen our father vnburied. Mat. 8.22 And it may be, Christ therefore a little before his death washed his disciples feete, that they might be nimble,
in respect whereof we must pass by men unsaluted, Luke 10 4. And leave even our father unburied. Mathew 8.22 And it may be, christ Therefore a little before his death washed his Disciples feet, that they might be nimble,
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and expedite in preaching, that others seeing them, might cry out in admiration How beautifull are the feete of them that bring glad tydings of peace,
and expedite in preaching, that Others seeing them, might cry out in admiration How beautiful Are the feet of them that bring glad tidings of peace,
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and glad tidings of good things! Rom. 10.15. Vndoubtedly a most worthy worke of the Church, as can be.and glad tidings of good things! Rom. 10.15. Undoubtedly a most worthy work of the Church, as can be.
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Lord Iesus, let mee euer preach and declare thy name among men, that thou mayst purge and cleare my name before thy father in heauen.
Lord Iesus, let me ever preach and declare thy name among men, that thou Mayest purge and clear my name before thy father in heaven.
n1 np1, vvb pno11 av vvi cc vvi po21 n1 p-acp n2, cst pns21 vm2 vvi cc vvi po11 n1 p-acp po21 n1 p-acp n1.
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Seeing then this businesse of preaching is committed to the Church, it is her duetie to chuse men that can,
Seeing then this business of preaching is committed to the Church, it is her duty to choose men that can,
vvg av d n1 pp-f vvg vbz vvn p-acp dt n1, pn31 vbz po31 n1 pc-acp vvi n2 cst vmb,
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and men that will, vndertake so weighty a businesse as preaching is: Men that can.
and men that will, undertake so weighty a business as preaching is: Men that can.
cc n2 cst vmb, vvb av j dt n1 c-acp vvg vbz: n2 cst vmb.
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For euery blocke is not apt for a Mercury, nor euery honest man to be a teacher.
For every block is not apt for a Mercury, nor every honest man to be a teacher.
p-acp d n1 vbz xx j p-acp dt np1, ccx d j n1 pc-acp vbi dt n1.
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It is ars artium et scientiarum regere hominem, saith Nazianzen, an Arte of all Artes and sciences to be a teacher and ruler of men.
It is ars Arts et scientiarum Regere hominem, Says Nazianzen, an Art of all Arts and sciences to be a teacher and ruler of men.
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Therefore Paul saith, he must nor be a Neophyte, a young Scholler. 1 Tim. 3.6. Ne { que } enim idoneus potest esse miles, qui non exercitatus prius in campo fuerit, saith Cyprian. He can neuer be a fit Soldiour in Christs campe, that was neuer exercised in the field before.
Therefore Paul Says, he must nor be a Neophyte, a young Scholar. 1 Tim. 3.6. Ne { que } enim Idoneus potest esse miles, qui non exercitatus prius in campo fuerit, Says Cyprian. He can never be a fit Soldier in Christ camp, that was never exercised in the field before.
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Which made Nazianzen so pittifully to complaine, that some in his time did NONLATINALPHABET, as the prouerbe saith, that is,
Which made Nazianzen so pitifully to complain, that Some in his time did, as the proverb Says, that is,
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as he expounds it, learne knowledge of CHRIST by the destruction of soules, like vnto bad Phisitians, who learne skill by hurting their patients.
as he expounds it, Learn knowledge of CHRIST by the destruction of Souls, like unto bad Physicians, who Learn skill by hurting their patients.
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For my part, saith hee, I haue euer preferred it as a point of wisedome, candidam potius aurem submittere, quam stolidam linguam mouere.
For my part, Says he, I have ever preferred it as a point of Wisdom, candidam potius Ear submittere, quam stolidam Linguam mouere.
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Rather to vse an ingenuous eare in hearing, then to moue a blockish tongue in speaking.
Rather to use an ingenuous ear in hearing, then to move a blockish tongue in speaking.
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Againe, it is the Churches duety to chuse men that will Preach. For as good be silent with ignorance, as with idlenesse.
Again, it is the Churches duty to choose men that will Preach. For as good be silent with ignorance, as with idleness.
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And it is no lesse impietie, not to be willing to Preach when we can, then not to be able to Preach when we should.
And it is no less impiety, not to be willing to Preach when we can, then not to be able to Preach when we should.
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Moyses commanded Aaron the high Priest, to make him a coate, at the skirts whereof were to be pomegranates of blew silke, Moses commanded Aaron the high Priest, to make him a coat, At the skirts whereof were to be pomegranates of blue silk,
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and bels of Gold, that his sound might bee heard, when hee went into the holy place,
and Bells of Gold, that his found might be herd, when he went into the holy place,
cc n2 pp-f n1, cst po31 n1 vmd vbi vvn, c-crq pns31 vvd p-acp dt j n1,
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and when hee went out, that he might not dye. Exod. 28.34.and when he went out, that he might not die. Exod 28.34.
cc c-crq pns31 vvd av, cst pns31 vmd xx vvi. np1 crd.
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Hereupon Gregory. Moysi praecipitur, &c. Moyses is commanded, that the Priest going into the Tabernacle should be compassed with bels, that is, vt voces praedicationis habeat, that hee should haue the voyce of preaching, and so not dye.
Hereupon Gregory. Moysi praecipitur, etc. Moses is commanded, that the Priest going into the Tabernacle should be compassed with Bells, that is, vt voces praedicationis habeat, that he should have the voice of preaching, and so not die.
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Sacerdos quippe ingrediens vel egrediens moritur, si de eo sonitus non audiatur. Sacerdos quip Ingrediens vel egrediens moritur, si de eo sonitus non audiatur.
np1 n1 n2 av n2 fw-la, fw-la fw-la fw-la fw-la fw-la fw-la.
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For the Priest going in and comming out dyeth, if there be no sound of preaching,
For the Priest going in and coming out Dies, if there be no found of preaching,
p-acp dt n1 vvg p-acp cc vvg av vvz, cs pc-acp vbb dx n1 pp-f vvg,
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nor no sound preaching come from his mouth. Wherefore let vs bee continually following our businesse.
nor no found preaching come from his Mouth. Wherefore let us be continually following our business.
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Let vs, saith Origen g imitate Moyses and Aron. What is said of them? That they departed not out of the Tabernacle day nor night.
Let us, Says Origen g imitate Moses and Aron. What is said of them? That they departed not out of the Tabernacle day nor night.
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What did they there? Aut à Deo aliquid discere, aut populum àocere. Either learne something of God.
What did they there? Or à God Aliquid discere, Or Populum àocere. Either Learn something of God.
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or teach something to the people.
or teach something to the people.
cc vvb pi p-acp dt n1.
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And, Haec duo sunt pontificis opera, These two things are the whole businesse of a Church-man, either by reading the Scriptures to learne something to himselfe;
And, Haec duo sunt Pontiff opera, These two things Are the Whole business of a Churchman, either by reading the Scriptures to Learn something to himself;
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or by expounding the Scripture to teach something to the people. And thus much of this.
or by expounding the Scripture to teach something to the people. And thus much of this.
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The other action I take it, is chiefly intended heere, which each faithfull soule, that is a member of the Church, is to doe for it selfe, viz. to Open to Christ. A speech indeed metaphoricall:
The other actium I take it, is chiefly intended Here, which each faithful soul, that is a member of the Church, is to do for it self, viz. to Open to christ. A speech indeed metaphorical:
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And that you may the better conceiue the Metaphor, wee must call to minde, that man before his fall, being made after the Image of God, had God remayning and abiding in him,
And that you may the better conceive the Metaphor, we must call to mind, that man before his fallen, being made After the Image of God, had God remaining and abiding in him,
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as another soule to his soule, quickning him with another life, which Paul cals NONLATINALPHABET. Eph. 4.18. the life of God. And so for that time, the state of man in paradise was like the happy condition that shall be to Gods children in heauen, when GOD shall be all in all, 1 Cor. 15.28.
as Another soul to his soul, quickening him with Another life, which Paul calls. Ephesians 4.18. the life of God. And so for that time, the state of man in paradise was like the happy condition that shall be to God's children in heaven, when GOD shall be all in all, 1 Cor. 15.28.
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But when by the subtiltie of the Diuell, it was mans vnhappy case to fall from God,
But when by the subtlety of the devil, it was men unhappy case to fallen from God,
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then did hee banish and expell that sweet guest out of his soule, and was himselfe expelled and banished out of Paradise.
then did he banish and expel that sweet guest out of his soul, and was himself expelled and banished out of Paradise.
av vdd pns31 vvi cc vvi d j n1 av pp-f po31 n1, cc vbds px31 vvd cc vvn av pp-f n1.
(8) part (DIV2)
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And looke how God in Iustice then, shut the gate of Paradise against man, that hee should not any more come thither:
And look how God in justice then, shut the gate of Paradise against man, that he should not any more come thither:
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so hath man by sinne, euer since, shut the dore of his heart against God, that hee cannot lodge there.
so hath man by sin, ever since, shut the door of his heart against God, that he cannot lodge there.
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(8) part (DIV2)
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Hence it is, that God who doth neuer cease to seeke and to saue, doth beg and craue of vs,
Hence it is, that God who does never cease to seek and to save, does beg and crave of us,
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as in this place, Open vnto mee, desiring that wee againe would entertaine him, that by receiuing him into our soules againe on earth, we may come to be receiued by him into his celestiall Paradise in heauen.
as in this place, Open unto me, desiring that we again would entertain him, that by receiving him into our Souls again on earth, we may come to be received by him into his celestial Paradise in heaven.
c-acp p-acp d n1, j p-acp pno11, vvg cst pns12 av vmd vvi pno31, cst p-acp vvg pno31 p-acp po12 n2 av p-acp n1, pns12 vmb vvi pc-acp vbi vvn p-acp pno31 p-acp po31 j n1 p-acp n1.
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Now the dores by which hee is to enter in to vs, are the dores of our senses,
Now the doors by which he is to enter in to us, Are the doors of our Senses,
av dt n2 p-acp r-crq pns31 vbz pc-acp vvi p-acp p-acp pno12, vbr dt n2 pp-f po12 n2,
(8) part (DIV2)
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and the dores of our vnderstanding. By the one wee heare and see him; by the other wee loue and beleeue in him.
and the doors of our understanding. By the one we hear and see him; by the other we love and believe in him.
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(8) part (DIV2)
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And because there is nothing in the vnderstanding which is not first in the sense,
And Because there is nothing in the understanding which is not First in the sense,
cc c-acp pc-acp vbz pix p-acp dt n1 r-crq vbz xx ord p-acp dt n1,
(8) part (DIV2)
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therefore (as I take it) we must first Open the dore of our senses, heare him in the Word, see him in the Sacrament,
Therefore (as I take it) we must First Open the door of our Senses, hear him in the Word, see him in the Sacrament,
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(8) part (DIV2)
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and then, the dores of our vnderstanding, apprehend him by Faith, and retayne him by Loue.
and then, the doors of our understanding, apprehend him by Faith, and retain him by Love.
cc av, dt n2 pp-f po12 n1, vvb pno31 p-acp n1, cc vvi pno31 p-acp n1.
(8) part (DIV2)
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First then, Open vnto him, that is, Open thine eares to heare him preached: a most necessary worke for a Christian;
First then, Open unto him, that is, Open thine ears to hear him preached: a most necessary work for a Christian;
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for, Faith come by hearing, and hearing by the Word of God, Rom. 10.17.
for, Faith come by hearing, and hearing by the Word of God, Rom. 10.17.
p-acp, n1 vvn p-acp vvg, cc vvg p-acp dt n1 pp-f np1, np1 crd.
(8) part (DIV2)
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Yea, euen such as haue seene Christ, and seene him crucified, yet haue not beleeued in him by seeing, but by hearing.
Yea, even such as have seen christ, and seen him Crucified, yet have not believed in him by seeing, but by hearing.
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(8) part (DIV2)
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The Centurion that watched him at his death, hearing him with a cry giue vp the Ghost, said, Truely this was the Sonne of God. Auditus inuenit quod non visus:
The Centurion that watched him At his death, hearing him with a cry give up the Ghost, said, Truly this was the Son of God. Auditus inuenit quod non visus:
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(8) part (DIV2)
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(saith Bernard ) Oculum species fefellit, veritas auri se infudit: His hearing found out that which his seeing could not prie into:
(Says Bernard) Oculum species Fooled, veritas auri se infudit: His hearing found out that which his seeing could not pry into:
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and Truth shewed her selfe to his care, that could not be perceiued with his eye.
and Truth showed her self to his care, that could not be perceived with his eye.
cc n1 vvd po31 n1 p-acp po31 n1, cst vmd xx vbi vvn p-acp po31 n1.
(8) part (DIV2)
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Therefore, God saith to his Church, n Audi filia & vide, Heare ô Daughter and see, Psal. 45.11. Quid intendis oculum, aurem para;
Therefore, God Says to his Church, n Audi filia & vide, Hear o Daughter and see, Psalm 45.11. Quid intends Oculum, Ear para;
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(8) part (DIV2)
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Why dost thou bend thine eye, rather prepare thine care, that thou maist say with them in the Psalme, Sieut audiuimus sic vidimus, &c. As wee haue heard,
Why dost thou bend thine eye, rather prepare thine care, that thou Mayest say with them in the Psalm, Sleuth audiuimus sic vidimus, etc. As we have herd,
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(8) part (DIV2)
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so haue wee seene in the Citie of the Lord of Hoasts, in the Citie of our God, Psal. 48 8.
so have we seen in the city of the Lord of Hosts, in the city of our God, Psalm 48 8.
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(8) part (DIV2)
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Then, Open vnto him, that is, open thine eyes to see him crucified. Looke on him in the Sacraments:
Then, Open unto him, that is, open thine eyes to see him Crucified. Look on him in the Sacraments:
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(8) part (DIV2)
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in Baptisme, washing and purging thee: in the Lords Supper, feeding and nourishing thee.
in Baptism, washing and purging thee: in the lords Supper, feeding and nourishing thee.
p-acp n1, vvg cc vvg pno21: p-acp dt n2 n1, vvg cc vvg pno21.
(8) part (DIV2)
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For, these are the signes which hee desires to be shewed by, and which will make vs, with Moyses, to see him that is inuisible.
For, these Are the Signs which he Desires to be showed by, and which will make us, with Moses, to see him that is invisible.
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(8) part (DIV2)
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But rest not in the signe, that is but earth, aspire to that which is signified, which is in heauen.
But rest not in the Signen, that is but earth, aspire to that which is signified, which is in heaven.
p-acp n1 xx p-acp dt n1, cst vbz p-acp n1, vvb p-acp d r-crq vbz vvn, r-crq vbz p-acp n1.
(8) part (DIV2)
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To conclude, as Daniel set his windowes open to Ierusalem, so set thou thine eyes open to heauen, vnde lumen introeat (saith Ierome ) vnde vide as ciuitatem Domini:
To conclude, as daniel Set his windows open to Ierusalem, so Set thou thine eyes open to heaven, vnde lumen introeat (Says Jerome) vnde vide as ciuitatem Domini:
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(8) part (DIV2)
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from whence thou maist see the light of grace, and behold the Citie of God.
from whence thou Mayest see the Light of grace, and behold the city of God.
p-acp c-crq pns21 vm2 vvi dt n1 pp-f n1, cc vvb dt n1 pp-f np1.
(8) part (DIV2)
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It is said of God, that his eyes are ouer the righteous, and his eares open to their prayers:
It is said of God, that his eyes Are over the righteous, and his ears open to their Prayers:
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(8) part (DIV2)
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Let thine eyes be toward God, as his are toward thee.
Let thine eyes be towards God, as his Are towards thee.
vvb po21 n2 vbb p-acp np1, c-acp po31 vbr p-acp pno21.
(8) part (DIV2)
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Say with Dauid, Behold, as the eyes of seruants looke vnto the hand of their Master,
Say with David, Behold, as the eyes of Servants look unto the hand of their Master,
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(8) part (DIV2)
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and as the eyes of a Mayden vnto the hand of their Mistresse, so waite our eyes vpon thee O Lord. and as the eyes of a Maiden unto the hand of their Mistress, so wait our eyes upon thee Oh Lord.
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(8) part (DIV2)
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When thou hast thus heard him, thus seene him, let him passe from thy sense to thine vnderstanding.
When thou hast thus herd him, thus seen him, let him pass from thy sense to thine understanding.
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(8) part (DIV2)
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There open thine heart to beleeue in him, and thy affections to loue him. Thine heart to beleeue in him:
There open thine heart to believe in him, and thy affections to love him. Thine heart to believe in him:
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(8) part (DIV2)
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for, With the heart man beleeueth vnto righteousnes, Rom. 10.10. And Christ doth dwell in the heart by Faith. Ephes. 3.17. Ianua nostrafides est (saith Ambrose ) quae totam domum sifuerit robusta communit.
for, With the heart man Believeth unto righteousness, Rom. 10.10. And christ does dwell in the heart by Faith. Ephesians 3.17. Gate nostrafides est (Says Ambrose) Quae Whole domum sifuerit robusta communit.
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(8) part (DIV2)
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Faith is the dore which letteth Christ into the soule, which if it be strong, all the house is the stronger.
Faith is the door which lets christ into the soul, which if it be strong, all the house is the Stronger.
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(8) part (DIV2)
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And strong it is, if any vertue be strong. Attingit inaccessa, deprehendit ignota, comprehendit immensa, apprehendit nouissima:
And strong it is, if any virtue be strong. Attingit inaccessa, deprehendit ignota, comprehendit immensa, apprehendit nouissima:
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(8) part (DIV2)
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It toucheth things inaccessible, findes out things vnconceiueable, apprehends things invisible, comprehends things vnmeasurable. Yea, it closeth within the spheare thereof, euen eternitie it selfe;
It touches things inaccessible, finds out things unconceivable, apprehends things invisible, comprehends things unmeasurable. Yea, it closeth within the sphere thereof, even eternity it self;
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(8) part (DIV2)
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for that most blessed and glorious Trinitie, which wee cannot conceiue in our hart by knowledge, wee doe receiue into our soules by faith.
for that most blessed and glorious Trinity, which we cannot conceive in our heart by knowledge, we do receive into our Souls by faith.
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(8) part (DIV2)
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Per istam ianuam Christus ingreditur, saith Ambrose. By this gate Christ enters into the soule, and there rests as in his holy temple. Per istam ianuam Christus ingreditur, Says Ambrose. By this gate christ enters into the soul, and there rests as in his holy temple.
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(8) part (DIV2)
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Finally, faith is, huius vitae viaticum. Our whole prouision for this life, without which a man can neither please God, nor God him.
Finally, faith is, Huius vitae viaticum. Our Whole provision for this life, without which a man can neither please God, nor God him.
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(8) part (DIV2)
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When thou hast thus got him by faith, hold him by Loue: For else hee will soone be gone from thee againe.
When thou hast thus god him by faith, hold him by Love: For Else he will soon be gone from thee again.
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(8) part (DIV2)
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The two dores which lead into the Sanctum Sanctorum, had sides round, or folding, and were se inuicem tenentia, holding or clasping each other:
The two doors which led into the Sanctum Sanctorum, had sides round, or folding, and were se Inuicem tenentia, holding or clasping each other:
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(8) part (DIV2)
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to teach vs, that the two dores of Faith and loue, by which Christ Iesus goes into the soule,
to teach us, that the two doors of Faith and love, by which christ Iesus Goes into the soul,
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(8) part (DIV2)
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as into his holy Temple, must neuer be separate nor diuided, but must se inuicem tenere, claspe hands together:
as into his holy Temple, must never be separate nor divided, but must se Inuicem tenere, clasp hands together:
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(8) part (DIV2)
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because, Sicut in fide est operum ratio, sic in operibus fidei fortitudo, saith Leo: Euen as in Faith is the order of our workes,
Because, Sicut in fide est Operum ratio, sic in operibus fidei fortitudo, Says Leo: Even as in Faith is the order of our works,
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(8) part (DIV2)
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so in workes is the life of Faith. And thus haue wee heard how wee must open to him;
so in works is the life of Faith. And thus have we herd how we must open to him;
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(8) part (DIV2)
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that we may the better doe it, let vs see how he knockes for enterance, and why.
that we may the better do it, let us see how he knocks for Entrance, and why.
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(8) part (DIV2)
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For the first, vnderstand that God knockes at the gate of our heart, for lodging there, diuers wayes.
For the First, understand that God knocks At the gate of our heart, for lodging there, diverse ways.
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First, by the open voyce of the ministerie, 2 Cor. 5.20. We pray you euen as if God did beseech you through vs, that yee be reconciled vnto God.
First, by the open voice of the Ministry, 2 Cor. 5.20. We pray you even as if God did beseech you through us, that ye be reconciled unto God.
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(8) part (DIV2)
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Secondly, by wholesome inspiration, Reu. 3.20. Behold, I stand at the doore and knocke, if any man will heare my voyce,
Secondly, by wholesome inspiration, Reu. 3.20. Behold, I stand At the door and knock, if any man will hear my voice,
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(8) part (DIV2)
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and open vnto mee, I will come in to him, and sup with him. Domine, (saith Augustine ) amo te, percussisticor meū, & amaui te: and open unto me, I will come in to him, and sup with him. Domine, (Says Augustine) Amo te, percussisticor meū, & amaui te:
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Lord, I loue thee, thou hast knocked at my heart, and I haue set my minde on thee.
Lord, I love thee, thou hast knocked At my heart, and I have Set my mind on thee.
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(8) part (DIV2)
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And doubtlesse he is not farre from euery one of vs. Not farre, no, Prope est à te Deus, tecum est, intus est, saith diuine Seneca. God is neere thee, with thee, within thee.
And doubtless he is not Far from every one of us Not Far, no, Prope est à te Deus, tecum est, intus est, Says divine Senecca. God is near thee, with thee, within thee.
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(8) part (DIV2)
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Ita dico, Lucili, sacer intra nos Spiritus sedet. Ita dico, Lucilius, Sacer intra nos Spiritus sedet.
fw-la fw-la, np1, fw-la fw-la fw-la fw-la fw-la.
(8) part (DIV2)
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Yea, it is, as I say, there is an holy spirit resting in vs, or rather, not resting,
Yea, it is, as I say, there is an holy Spirit resting in us, or rather, not resting,
uh, pn31 vbz, c-acp pns11 vvb, pc-acp vbz dt j n1 vvg p-acp pno12, cc av-c, xx vvg,
(8) part (DIV2)
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but stirring & moning vs to holy actions.
but stirring & moaning us to holy actions.
cc-acp vvg cc vvg pno12 p-acp j n2.
(8) part (DIV2)
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Bonus vir sine deo nemo est, so impossible is it for any man to be good without God. Thirdly, by the Creatures: Bonus vir sine God nemo est, so impossible is it for any man to be good without God. Thirdly, by the Creatures:
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the world is a Booke, Heauen and earth opened leaues, each creature a letter, to teach vs to know and to loue God:
the world is a Book, Heaven and earth opened leaves, each creature a Letter, to teach us to know and to love God:
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(8) part (DIV2)
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Domine (saith Augustine ) & coelum & terra, & omnia quae in eis sunt, Domine (Says Augustine) & coelum & terra, & omnia Quae in eis sunt,
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ecce vndi { que } mihi dicunt vt te amem, nec cessant dicere omnibus, vt sint inexcusabiles. ecce vndi { que } mihi dicunt vt te amem, nec cessant dicere omnibus, vt sint inexcusabiles.
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Heauen and earth, and all things therein, lo, (ô Lord) they all speake to me to loue thee,
Heaven and earth, and all things therein, lo, (o Lord) they all speak to me to love thee,
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and so they doe to all other men, to make them without excuse. Lastly, by afflictions.
and so they do to all other men, to make them without excuse. Lastly, by afflictions.
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And then God knockes vs somewhat hard indeed.
And then God knocks us somewhat hard indeed.
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For, as Iob saith, God speakes once or twice, & one seeth it not, in dreames and visions of the night:
For, as Job Says, God speaks once or twice, & one sees it not, in dreams and visions of the night:
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Then he openeth their eares, euen by their corrections which he hath sealed. Then he Openeth their ears, even by their corrections which he hath sealed.
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So that God Opens mens eares to heare his call, and then men Open their harts to let him in.
So that God Opens men's ears to hear his call, and then men Open their hearts to let him in.
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But why (Lord) why dost thou beg thus of vs to let thee in? Art not thou able to make enterance thy selfe? Is our heart harder then that Iron gate of the Citie, which opened vnto Peter of its own accord? And art not thou our Sampson, able to breake vp,
But why (Lord) why dost thou beg thus of us to let thee in? Art not thou able to make Entrance thy self? Is our heart harder then that Iron gate of the city, which opened unto Peter of its own accord? And art not thou our Sampson, able to break up,
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and breake downe the gates of our Azzah, and to carry them with thee into thy holy mountaine? Lastly, hast not thou the Key of Dauid, which openest, and no man shutteth, which shuttest and no man openeth? Why dost thou then beg so much to haue vs Open to thee, thou being so well able to Open to thy selfe?
and break down the gates of our Gaza, and to carry them with thee into thy holy mountain? Lastly, hast not thou the Key of David, which openest, and no man shutteth, which shuttest and no man Openeth? Why dost thou then beg so much to have us Open to thee, thou being so well able to Open to thy self?
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Yes my deare brethren, God desires of vs to let him in, because his presence is not pleasing to himselfe,
Yes my deer brothers, God Desires of us to let him in, Because his presence is not pleasing to himself,
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if it be not pleasing vnto vs. Therefore he would haue vs Open to him, receiue him willingly, entertaine him ioyfully, that so hee may ioy to remaine with vs. For, it is his delight to be with the sonnes of men, especially if they againe delight to be with him.
if it be not pleasing unto us Therefore he would have us Open to him, receive him willingly, entertain him joyfully, that so he may joy to remain with us For, it is his delight to be with the Sons of men, especially if they again delight to be with him.
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And hence it is, that wee haue so many sweet exhortations, not to grieue his spirit, not to quench the spirit:
And hence it is, that we have so many sweet exhortations, not to grieve his Spirit, not to quench the Spirit:
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but to loue the Lord, and to delight in him. And all for this end, that hee might please himselfe in the kinde entertainment that comes from vs. For hee tarryes with no man against his will,
but to love the Lord, and to delight in him. And all for this end, that he might please himself in the kind entertainment that comes from us For he tarries with no man against his will,
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nor remaines in any place where he is not welcome.
nor remains in any place where he is not welcome.
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Therefore, he is not more ready to demaund entertainment of vs, then hee is forward to giue abilitie of the thing vnto vs. For, without him can wee doe nothing.
Therefore, he is not more ready to demand entertainment of us, then he is forward to give ability of the thing unto us For, without him can we do nothing.
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As no man but Christ could Open the clasped Booke, that Gods counsels might be deliuered to vs;
As no man but christ could Open the clasped Book, that God's Counsels might be Delivered to us;
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so none but Christ can Open our closed heart, that Gods counsels might be receiued of vs. Euen he which bids vs Open to him, must Open for himselfe:
so none but christ can Open our closed heart, that God's Counsels might be received of us Even he which bids us Open to him, must Open for himself:
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Our heart, as hee did the hart of Lydia, Acts 16.14. Our wits, as the two Disciples that went to Emmaus, Luke 24.31. Our eyes, as the eyes of blinde Bartimaus, Marke 10.47. Our eares, as the eares of the deafe and dumbe man, Marke 7.34. Domine (saith Augustine, vocasti, & clamasti, & rupisti sur ditat•m meam:
Our heart, as he did the heart of Lydia, Acts 16.14. Our wits, as the two Disciples that went to Emmaus, Lycia 24.31. Our eyes, as the eyes of blind Bartimaus, Mark 10.47. Our ears, as the ears of the deaf and dumb man, Mark 7.34. Domine (Says Augustine, vocasti, & clamasti, & rupisti sur ditat•m meam:
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Lord, thou hast called, thou hast cryed, and beate through my deafnesse. Coruscasti & splenduisti, & fugasti cacitatem meam:
Lord, thou hast called, thou hast cried, and beat through my deafness. Coruscasti & splenduisti, & fugasti cacitatem meam:
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Thou hast glittered, thou hast shined, and driuen away my blindnesse. Then Lord, giue what thou commandest, and command what thou wilt.
Thou hast glittered, thou hast shined, and driven away my blindness. Then Lord, give what thou Commandest, and command what thou wilt.
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Wherefore, to draw to a conclusion, and to shut vp this word Open, remember what Christ saith vnto you here, Open vnto mee. Remember what you must say to Christ hereafter, Open vnto vs: that which you shall desire of him then, that doe,
Wherefore, to draw to a conclusion, and to shut up this word Open, Remember what christ Says unto you Here, Open unto me. remember what you must say to christ hereafter, Open unto us: that which you shall desire of him then, that do,
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whilst hee requests it of you now.
while he requests it of you now.
cs pns31 vvz pn31 pp-f pn22 av.
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Gouernours and Rulers, heare what is said of Hezekiah, 2 Chro. 29.3 Hee opened the dores of the house of the Lord (which Ahaz had shut) in the first yeere of his raigne,
Governors and Rulers, hear what is said of Hezekiah, 2 Chro 29.3 He opened the doors of the house of the Lord (which Ahaz had shut) in the First year of his Reign,
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and the first moneth of the yeere. and the First Monn of the year.
cc dt ord n1 pp-f dt n1.
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Hee began to settle his owne kingdome with the setting vp Gods Kingdome, and so fulfilled the request of each faithfull soule, that had cryed out with Dauid, Open me the gates of righteousnesse, that I may goe in, and praise the Lord.
He began to settle his own Kingdom with the setting up God's Kingdom, and so fulfilled the request of each faithful soul, that had cried out with David, Open me the gates of righteousness, that I may go in, and praise the Lord.
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Yee Reuerend Fathers, and Pastors of the Church, remember what is said of Christ, He opened his mouth and taught, Mat. 5.2. which signifies, eyther that hee spake of high matters, according to that of Mat. 13.35. I will open my mouth in Parables, I will declare hard sentences of old:
Ye Reverend Father's, and Pastors of the Church, Remember what is said of christ, He opened his Mouth and taught, Mathew 5.2. which signifies, either that he spoke of high matters, according to that of Mathew 13.35. I will open my Mouth in Parables, I will declare hard sentences of old:
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or else, that hee spake boldly and confidently, accordng to that of Ezeck. 29.21. In that day I will giue thee an open mouth in the midst of them.
or Else, that he spoke boldly and confidently, accordng to that of Ezekiel. 29.21. In that day I will give thee an open Mouth in the midst of them.
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And this being remembred, will vntie the strings of their tongues, whose mouthes seeme to be coped vp like Ferrets,
And this being remembered, will untie the strings of their tongues, whose mouths seem to be coped up like Ferrets,
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and can say nothing at all: or whose practise is Linire parietem lapsantem, as Origen speakes, to daube a tottering wall,
and can say nothing At all: or whose practice is Linire parietem lapsantem, as Origen speaks, to daub a tottering wall,
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and colour ouer their sinnes, with silent ouer-passing, which they should rub out with sharpe reprouing. Ye worshipfull Magistrates and Iudges.
and colour over their Sins, with silent overpassing, which they should rub out with sharp reproving. You worshipful Magistrates and Judges.
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Heare what Bethsheba saith to her sonne. Prou. 31.8. Open thy mouth for the dumbe in the cause of all the children of destruction.
Hear what Bathsheba Says to her son. Prou. 31.8. Open thy Mouth for the dumb in the cause of all the children of destruction.
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Remember that ye be liuing lawes, to teach men by your actions, as vvell as by your counsailes.
remember that you be living laws, to teach men by your actions, as well as by your Counsels.
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And one day we shall all appeare before the iudgement seate of Christ. Vbi plus valebunt pura corda quam astuta verba, & conscientia bona, quam marsupia plena.
And one day we shall all appear before the judgement seat of christ. Vbi plus valebunt Pura Corda quam astuta verba, & conscientia Bona, quam marsupia plena.
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When a pure heart shall do more then a subtile tongue, and a good conscience preuaile aboue a full purse.
When a pure heart shall do more then a subtle tongue, and a good conscience prevail above a full purse.
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Ye rich men, Remember what God saith to his people, Deut. 15.8. Thou shalt not shut thy hand from thy brother, but thou shalt Open thy hand vnto him.
You rich men, remember what God Says to his people, Deuteronomy 15.8. Thou shalt not shut thy hand from thy brother, but thou shalt Open thy hand unto him.
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And to conclude all, you that are tradesmen, as you Open you shops to men for gaine,
And to conclude all, you that Are Tradesmen, as you Open you shops to men for gain,
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so Open your hearts to Christ for godlinesse, Christ hath Opened to vs a way into the holy of holies. Heb. 9.8. Shall Christ Open a way for vs in heauen, and shall not we Open a way for him on earth? Yes:
so Open your hearts to christ for godliness, christ hath Opened to us a Way into the holy of holies. Hebrew 9.8. Shall christ Open a Way for us in heaven, and shall not we Open a Way for him on earth? Yes:
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As Noah Opened the window of his arke and tooke in the Doue, that came flying to him with an Oliue leafe in her mouth:
As Noah Opened the window of his Ark and took in the Dove, that Come flying to him with an Olive leaf in her Mouth:
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so let vs Open the dore of our heart, and receiue Gods Doue, his blessed spirit, that brings the Oliue of peace vvith him.
so let us Open the door of our heart, and receive God's Dove, his blessed Spirit, that brings the Olive of peace with him.
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Finally, let me say to each mans heart, which is the gate of his soule, as Dauid doth to the gates of the Temple. Psalm. 24.9. Lift your heads O ye gates, and be ye lift vp ye euerlasting dores, and the King of Glory shall goe in.
Finally, let me say to each men heart, which is the gate of his soul, as David does to the gates of the Temple. Psalm. 24.9. Lift your Heads Oh you gates, and be you lift up the everlasting doors, and the King of Glory shall go in.
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Let the King of glory come into our soules now, that wee may come into his kingdome of glory hereafter.
Let the King of glory come into our Souls now, that we may come into his Kingdom of glory hereafter.
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To which King of glory, One eternall, and euer-liuing God, and three persons, the father, sonne,
To which King of glory, One Eternal, and everliving God, and three Persons, the father, son,
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and holy Ghost, be all glory, might, Maiesty, power and dominion for euer and euer Amen. FINIS.
and holy Ghost, be all glory, might, Majesty, power and dominion for ever and ever Amen. FINIS.
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