Christs suite to his church a sermon preached at Paules-crosse the third of October 1613 / by Thomas Myriell ...

CHRISTS SVITE TO HIS CHVRCH . CANT. 5.2 . Open vnto mee , my Sister , my Loue , my Doue , my vndefiled .

THose three things which a a Lyran. in praef ad Prou. Solom . Empedocles affirmed to be the chiefe commendation of Philosophy b b Mobilis affluentiae contemptus futurae faelicitatis appetitus , et mentis illustratio . Lyr. ibid. the contempt of this transitory world , the desire of future happinesse , and the illumination of the minde ; may more iustly be said to commend the holy Scriptures , and word of GOD , which is the true Philosophy or Sophie rather , c c 2 Tim. 3.16.17 . able to make a man blessedly wise for euer . For this , first , inlightning the minde with the brightnesse of the knowledge of God , directly teacheth vs to contemne the world present , and earnestly exhorts vs to desire happinesse to come . The which , as it excellently intends in generall ; so , it most diuinely performs by Salomon ( the great Philosopher , d d 1 King . 4.33 . that spake of Beasts , Fowles , Fishes , 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 c c Lyr. & alij . 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 therefore hee beginnes with Prouerbs , To know wisedome , and instruction , to vnderstand the words of knowledge . Prou. 1.2 . Pro. 1.2 . In the second hee exhorts to contemne the world present , and therefore hee saith , Vanity of vanities , and all is vanity . Eccle. 1.1 . 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 . Cant. 1.1 . Whereupon the framing of these three bookes is much after the building of the Temple . There Solomon made , first , the outter Court for the people , then the body of the Temple for the Priests , and lastly the holy of holyes for the high Priest . Here he sets downe first , Prouerbs , for the mostignorant : To giue vnto the simple sharpnèsse of wit , and to the Childe knowledge and discretion . Prouer. 1.3 . Prouer. 1.3 . The Ecclesiastes , or the PREACHER , as it were for the Priest , the man of learning to be busied in ; and lastly , this Song of Songs , into which , as the holy of holyes , no man must presume to enter , 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 .

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 , as the Poet fitly ,

f f Monc. in Sol. hist. delib . Vti habet Ioh. Pin. dereb . Solom . lib. 5. cap. 2. Nil Solomonis in hoc nudum nisi nomen & vmbra Carmine , nil Phariae nisi nomen et vmbra puellae .

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 :

g g Id. ibid. Vox hominem sonat ipsa , meros sonat omnis amores Affectusque hominum , contexius , Atalmus in illis , Nucleus , et coeleste latet sub cortice germen .

The speech indeed is of man and woman , and the bare letter sounds humane loue and affection ; 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 , euen the loue of God himselfe to man .

Hence therefore all prophane eyes and eares ; and come not neare . Prophane eyes , view not the sport of the letter , h h Bern. sup. cant . serm. 61. Nihil enim serium babet literae series , saith Bernard , the series of the letter is nothing serious . Prophane eares heare not the loue-phrases of the speakers , but , i i Origen in Cant. hom. 2. vt spiritualis audi spiritualiter amatoria verbae cantari , saith Origen , as a spirituall man conceiue of these amorous words , and when thou hearest these louers : k k Bern. sup. cant . serm. 61. Non virum et foeminam , sed verbum et animam sentias . Thinke not on a man and a woman , but of GOD and the soule of man and woman both . To conclude , view not so much the out-side of the phrase , as the inside of the sense . The letter is but the chaffe , the corne is in the vnderstanding ; and l l Gregor. proaem . in Cant. fumentorum est paleis , hominum frumentis vesci , saith Gregory : They are but beasts that feed on chaffe , and men which eate the corne . The letter is but the bone , the marrow is the meaning , therefore m m Petrus Bles . ser. 3. Frange os literae et innenies medullam intelligentiae . Breake with mee the bone of the letter , and you shall finde the marrow of sense and vnderstanding . Which as you must doe in the rest , so in these words that I haue read : Open vnto me , Diuision . my Sister , my Loue , my Doue , my Vndefiled .

Where you see , one , commending , and commanding , praising , and praying . 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 .

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 , n n Iun. et . Tremel . in annot. et alij . the Bridegrome which is Christ , figured as is said , by Solomon the King of Israel . The Bride , which is the Church , figured by the King of Egypts daughter , and lastly , the friends of them both , now and then casting in a word , as third persons betweene the Bridegrome and his Bride . Now the wordes read , are spoken by the Bridegrome to his Bride , but recounted ouer againe by the Bride her selfe ; partly in ioy , as commending the Bridegrome for the sweet words he bestowed on her ; o o Lamentatio Ecclesiae , seipsam incusantis , de officio non salis praestito . Iun. in annot. ad loc. Thomp . ad loc. & alij . partly in sorrow , as condemning her selfe for not listning to the request which he made vnto her .

The words which he giues vnto her , are words befitting a Bridegrome , words full of loue . My Sister , my Loue , my Doue , my Vndefiled . He cals her first , his Sister , which shewes how neare shee is to him in affinity : Secondly , his Loue , which declares how deare shee is to him in affection . p p Bern. sup. Cant. serm. 8. Soror , quia ab vno patre , Sponsa , quia in vno spiritu , saith Bernard ; His Sister , as comming from the same father ; his Loue , as liuing by the same spirit . Thirdly , his Doue , which shewes that she is spightlesse . Fourthly , his vndefiled , which declares that she is spotlesse . q q Isidor . Hisp . comment . ad loc. Columba , quia spiritus sui done illustrata , saith Isidore , Immaculata , quia sola aspectu sui digna . His Doue , as onely graced with his spirit on earth ; his vndefiled , as onely glorified with his presence in heauen .

Againe , the request hee makes vnto her is reasonable . [ 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 : done good to thee , whilest I haue married thee , and made thee a Queene : Suffered euill for thee , r r Nullum malum aut incommodum defugi , quin susceperim propter te . Iun. annot. ad loc . by wayting abroad so long till My head is wet with the dewe , and my lockes with the drops of the night . Iustly therefore may shee complaine , that shee was eyther so drowsie , as not to be moued at so kinde intreatie , or so hard-hearted , as not to yeeld to so iust a demand . To begin with the first .

My Sister .

THE Church in Scripture is vsually compared to a woman , and their analogie is apparant many wayes .

First , in the manner of their birth . The first woman s s Gen. 2.22 . Eue was built out of Adams side whilst he lay asleepe . This woman , the Church , had her t t Ecclesia enim coniux domini , facta est de latere , quomodo Eua illa facta est de latere . August . in Psal. 126. birth and building too out of Christs side , which is the second Adam , in his sleepe of death vpon the Crosse . The Souldier with a Speare pierced Christs side , and v v Iohn 19.34 . immediately there came out bloud and water , Ioh. 19.34 . u u Chrysost. in Iohan. hom. 84. Non casu , & simpliciter hi fontes scaturierunt , saith Chrysost. Sed quoniam ex ambobus Ecclesia constituta est : This came not to passe by a simple chance , but because by these fountaines the Church liues , drinking water in Baptisme , and bloud in the Lords Supper . So that as x x Numb . 20.11 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 y y Psal. 46.6 . make glad the Citie of God , and preserues life in it for euermore .

Secondly , in the account of their husbands . Adam ioyed in his Eue , rested in her loue , and prized her more then the whole world that GOD had giuen him before . So hath Christ done by his Church ; he hath ioyed in her more then in all things beside , yea , more then in himselfe . Shee is that z z Gen. 24.67 . Rebeccah , which hee like Isaac hath brought into his owne Tabernacle , and sets his minde on her so much , as for her loue hee hath forgotten the death of his Mother , the Synagogue , and sports himselfe alone with her , Gen. 24.67 . Shee that a a Gen. 24.20 . Rachel so much prized aboue bleare-eyed b b Leah populus vester est & Synagoga , Rachel vero nostra Ecclesia . Iust. Mart. colloq. cum Tryph. Leah her Sister , for whom , like Iacob , hee hath serued not seauen yeeres , but almost fiue times seauen , and they seemed short vnto him because hee loued her , Gen. 29.20 . Shee , that c c Esther 2.17 . Esther , to whom Christ , our Assuerus , hath held out the Scepter of peace , and hath made of a Captiue a Queene , in the roome of rebellious Vashti , the stiffe-necked Synagogue . Esth. 2.17 .

Thirdly , in the end of their creations . The woman at first was made to be an help to man , her Lord , and such an helpe , as should be d d Septnag . Gen. 2.18 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , euermore at his elbow , ministring and seruing , to expell sorrow from him , and to bring content to him : so is the Church made to e e Psal. 45.11 . serue her Lord , Christ ; Psal. 45.11 . Hee is thy Lord God , and worship thou him : For , as before the womans creation , though all creatures serued Adam , and were ready attendants on him , yet none was found worthy to ioyne with him in friendship ( a thing naturally desired of man , who is f f Arist. eth. lib. 8. cap. 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a creature desirous of Friendship ) or if in friendship , yet by no meanes in wed-locke , which hee notwithstanding , ( being g g Arist. ib. lib. 8. cap. 12. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , more naturally inclined to loue a wife in a house , then a friend in a citie ) desires aboue all other things . Euen so , although Infidels and reprobates , like beasts as they are , cannot but serue Christ in the setting forth of his Iustice : 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 , 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 . For , there is no state happening to a woman in nature , but the same is suiting to the Church in resemblance . 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 .

Shee is an hand-maid , waiting and attending on Gods Seruice . Therefore those words , Psal. 123.2 . 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. h h August . in Psal. 122. Augustine saith , are spoken of the Church , which is Seruus , quia populus , ancilla quia Ecclesia : Gods Seruant , because his people , Gods Hand-maid because his Church : And wee which are of his familie , must loue him and his Church , but after a different manner , i i Aug. in Ps. 88. Illum sicut Dominum , hanc sicut Ancillam , him as our Lord , her , as his handmaid .

And yet shee is also a Mistris . A Mistris to rule and guide her folke , yea and to correct them too , if they doe offend . Therefore the same k k Aug. epis . 48. Nonne contumacem ancillam Sara potius affligebat ? &c. S Saint Augustine compares her to Sarah , who when her handmayd contemned her , thrust her out of dores , l l Gen. 21.14 . Genes. 21.14 . So the CHVRCH foras mittit puts out of dores , by Ecclesiasticall discipline , such as be rebellious and contumatious against her . True it is , some men cannot indure to heare of this , that the Church should be their mistris . Hence it is , that they neglect her commaunds , and contemne her censures . 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 forgets the power of binding & loosing that is committed to the Church . So that ecclesiasticall discipline , which m m Disciplina custos spei , retinaculum fidei , dux itineris salutaris , fomes ac nutrimentum bonae indolis , &c. Cyp. de disc. & hab. Virg. 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 , and hath lost his due reputation amongst wicked men . The Church they thinke should not constraine , but intreate , not compell , but counsaile .

But this donatisticall opinion is confuted : first , by reason , because , n n Aug. ad Vinc. Epist. 48. Non omnis qui parcit est amicus , nec omnis qui verberat inimicus , saith Aug●stine , Not euery one that spareth is a friend , nor euery one that punisheth , an enemy . There is as well a punishing mercy , as a sparing cruelty . For when mildnesse will doe no good , wee must vse seuerity . o o Hier. ad . Helio . Debet amor laesus irasci , saith Ierome , loue too much prouoked must grow angry , p p Hieron . ibid. Qui rogantem contempserat , audiat obiurgantem : Hee which contemned one praying , let him heare him chiding . Secondly , by example , and that euen of God himselfe , q q 1 Sam. 2.6 . who casts downe that hee may lift vp , killeth that hee may make aliue , turnes downe to hell that hee may exalt to heauen . As also of all good men ; for r r Aug. ad Vinc. epist. 48. Semper , et mali persecuti sunt bonos , et boni malos , saith Augustine . It hath euer beene seene , that euill men haue persecuted the good , and the good haue persecuted euill men . s s Id. ibid. Illi nocendo per iniustitiam , hi consulendo per disciplinam . The one by iniustice hurting , the other by discipline amending . Thus the Apostles being deliuered t t Mat. 10.17 . Aug. vt supra . potestati humanae , to the power of men , deliuered their deliuerers v v 1 Cor. 5.5 . potestati Satanae , to the power of Satan .

The Church is a Mother . u u Gal. 4.26 . Gal. 4.26 . Ierusalem which is aboue is free , which is the mother of vs all . She it is that brings forth in faith , and brings vp in loue . x x Cypryan . de vnitat . Eccles. § 5. 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 . Hence that resolute speach of so many y y August . Hierom. Cyprian , &c. Fathers : he can neuer haue God for his father in heauen , that doth not acknowledge the Church his mother on earth . 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 . Isa. 1.2 . I haue nourished vp children , but they haue rebelled against me . Or with the Synagogue , 2 Esdr. 2.3 . I brought you vp with ioy and gladnesse , 2 Esdr. 2.3 . but with sorrow and heauinesse haue I loft you .

She is also a daughter . Sion was called so : z z Zach. 9.9 . Tell ye the daughters of Sion . And the Church of the Gentiles , a a Psal. 45.11 . Hearken O daughter , and consider . For if each faithfull soule be Gods daughter , as being borne of him , from aboue ; then much more the Church , which is , b b Bern. super Cant. Serm. 61. Multarum vnitas , vel potius vnanimitas animarum ; the vnitie or rather vnanimitie of many soules together . And she is a daughter to God , c c Chrysost. in Psalm . 44. Quia ipse ipsam regenerauit , & ipse quoque eam despondit , sayth Chrysostome , because he hath begotten her after his owne image , and because he hath betroathed her to his owne sonne .

Againe , the Church is a Wife ; and that by a perfect Matrymonie betweene Christ and her . For whether you take matrimony from d d Tho. Aquin. p. 3. q. 44. a. 2. Matris munium , a Mothers Office ; or from e e Id. ibid. Matrem muniens , a Mothers defence ; or from f f Id. ibid. Matrem monens , from admonishing a Mother ; or lastly , from g g Id. ibid. supra . materia and monos ; vnitie of matter : it agreeth to Christ & the Church excellently wel . She hauing an office vnder Christ to instruct her children well , & an admonition from Christ , to demeane her selfe well ; & a defence in Christ against the gates of hell ; and an interest in Christ to the ioyes of Heauen . Vnder him by deputation to gouerne his seruants , with him by imputation to partake of his inheritance .

Shee is also a Widow : a Widow sayth Gregory , h h Greg. Moral . lib. 16. cap. 22. Quae occisi viri sui , interim visione priuata est . Whose Husband Christ being dead , shee marries no more to the delights of the World , but mourneth for want of his vision in Heauen . Therefore shee doth , sayth i i August . in 50. Homil. Hom. 18. Augustine , like the Widdow of Sareptah , eates her meale with resolution to die , that being once dead she may liue for euer . To this end she is gathering two stickes , k k August . ibid. 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 . 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 , and her sonnes , and the Prophets to .

This Church is also a Virgine : For though , sayth l l August . de verbis Dom ser. 32. Tota Ecclesia quae constat ex pueris , & virginibus , & maritatis faeminis , & vxoratis viris , vno nomine virgo est appellata . Augustine , She consists of diuers conditions , of men , women , children and maydes , yet is shee commonly called by the one name of a Virgine . And the resemblance stands many wayes : First , In regard of puritie , m m August . in Psal. 147. Virginitas carnis , corpus intactum , virginitas mentis fides incorrupta . The virginitie of the body is puritie of flesh , the virginitie of the Church , is integritie of Fayth . Secondly , In respect of innocency : for virginity is a harmelesse estate ; it is n n Cyprian . de bono pudicit . Perseuerans infantia , sayth Cyprian ; A perpetuall infancie . And the Church is a company of new-borne o o 1 Pet. 2.2 . Babes , feeding vpon the sincere Milke of the word , 1 Pet. 2.2 . Thirdly , In respect of beauty ; we all know that beautie is in virgins , as in her proper subiect . Therefore virginitie is compared to a flower : p p Cyp. de discip . & habit . virg. Flos est ille Ecclesiastici germinis , decus atque ornamentum gratiae spiritualis . Chaste virginitie is the flower of all Ecclesiasticall branches , and the comely ornament of spirituall grace . So is the Church her selfe , euen by Christs owne verdict , Cant. 4.7 . q q 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 . Therefore r r Digna viginitas quae apibus comparetur . Ambr. de virg. lib. 1. Ambrose compared a virgine to a Bee , which creature is in the s s Pierius lib. 26. hieroglyphicke of chastitie . So the Church is a chaste virgine , presented by the Ministers vnto Christ without spot or wrinckle ; yet in the midst of her chastitie shee is farre from barrennesse : t t Cyp. de bono pudic . Non habet faecunditatem , sed non habet orbitatem , saith Cyprian ; She hath no fruitfulnesse , and yet is void of barrennesse . Shee hath no children of the flesh , but she hath the off-spring of the Spirit . v v Ambr. de virgin . lib. 1. Partus virginis faetus labiorum , saith Ambrose , The virgins Issue is the calues of the lips . Therefore Anselme compares the u u Ansel . Comment. in 2 Cor. 11. Virgin Church our mother , to the Virgin Mary Christs mother . 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 .

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 . Reu. 21.2 . Trimmed I say , but at the Bridegromes cost , who hath adorned her with graces , x x Isa. 61.10 . 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 . It is well obserued by y y Bernard . super Cant. ser. 47. Bernard , that Solomon in this Booke , makes mention of three sorts of flowers .

1 Flos campi : The flower of the field , and that is Christ , z z Bernard . ibid. nec sulcatus vomere , nec defossus sarculo , &c. whose flesh was not eared with the share of any humane information , 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 , 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 fenced by the wall of the Sacraments . 3 Flos thalami : The flower of the bed-chamber , and that is a a Conscientia bonis refarta operibus . Ber. super . Cant. ser. 15. the soule , filled with good works , which are the flowers that the Bride decks her selfe with , and deckes her selfe with them euery day . For shee is euery day a Bride , and euery day puts on fresh flowers of good workes . b b Bern. ibid. Otherwise Cito iacet & marcet flos boni operis ( saith Bernard ) atque in breui omnis ex eo exterminatur & nitor & vigor : soone dies and withers the flower of a good worke , and fayles both in sauour and fauour , if it be not eftsoones renewed afresh . 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 . c c Cypr. ad martyres . epist. 9. O beatam Ecclesiam nostram , saith Saint Cyprian ; O blessed Church that wee haue : Floribus eius nec Lillia nec Rosae desunt ; her flowers want neyther Lillies nor Roses . All men striue now to wreathe themselues garlands , eyther d d Aut de opere candidas , aut de passione purpureas . Cyp. vt sup . white by action , or purple by passion . And sure the Church was then in her flowers indeed , the sweet smell whereof hath reached to our dayes , and shall continue to the end of the world .

Lastly , the Church is Christs Sister : not a Sister by similitude or imitation onely , but e e Isid. Hisp . orig. lib. 9. cap. 6. germana , that is , ex eadem genitrice manaens ( saith Isidore ) borne as it were both in a belly . For , there is a greater consanguinitie betweene Christ and man , then betweene the Angels and Christ : for , the f f Iob. 1.6 . Angels indeede are Gods progenie , and so Christ is their brother by the Fathers side : but to man he is allyed nearer ; for man is of Gods linage , g g Act. 17.17 . Ipsius genus sumus , Acts 17.17 . Wee are his generation : and Christ againe is of mans linage , h h Rom. 1.3 . Borne of the Seede of Dauid according to the flesh , Rom. 1.3 . So that , as God made our soule of him , so hath hee made his body of vs . And the affinitie is continued both wayes : 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 . 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 .

And by this further you may see two other points . First , the chastnesse of his loue vnto her . Hee cals her his Sister , saith i i Hieron . aduers . Iouinian . lib. 1. Ierome , vt tolleretur suspicio foedi amoris , to take away the suspition of vnchaste loue . For the name of Sister implies a detestation of fleshly impuritie , which made him to say , k k Plautus . Tam a me pudica est , quam mea si soror sis : Shee is as chaste for mee , as if shee were my Sister . Secondly , the greatnesse of his loue vnto her , as being tyed together in a double band ; of Consanguinitie , which makes them one bloud ; and Matrimonie , which makes them one flesh . 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 . l l Bern. super Cant. ser. 20. 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 . For , if hee neglect me as a brother , yet will he loue me as a husband . And thus much of the first .

My Loue .

AS of all Societies none is so neere as that of man and wife ; so , neyther amongst any is loue so feruent as betweene them . 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 , as some translate it , Proximam ; his neerest : but as the m m Paguin . Vatablus . Montan. Tremellius . &c. most and the best , Amicam , his dearest : as if he were by loue gone out of himselfe , and turned wholy into her : according to that of n n Anima verius est vhi amat , quam vbi animat . Augustine , The Soule is rather where it loueth then where it liueth . And so indeed it is with God , saith Bernard , o o Bern. sup. cant . serm. 59. Quia amorem non tam habet quam hoc ipse est , because hee cannot be said so much to haue loue , as to be euen loue it selfe . Hence it is , that he hath put off his roabes of Maiestie , and cloathed himselfe with our flesh , and so is become the same with his Church on earth , that his Church might become the same with him in heauen . Neuer louer so changed like him , and therefore neuer loue so vnchangeable as his .

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 ; after whom yet , giue mee leaue to throw my mite , and to say something of that , of which we can neuer say enough .

It is commonly seene , that loue is manifested foure wayes : First , by word of mouth , and this is the least and smallest measure of shewing loue . Euery dissembler will loue verbo tenus , in tongue and in word , though not in deede and veritie . There is therefore a second degree , and that is by bestowing benefits . And this is some point of loue indeede . For , p p Greg. in Euang. hom. 30. Probatio dilectionis exhibitio est operis , ( saith Gregory ) The commendation of true loue , is the performance of some good turne . But because gifts are sometimes bestowed as much for selfe-loue , 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 , and that is by personall seruice , when a man is not onely content to part with his goods , but to impart his labours , and suffer paine himselfe , that his Loue may inioy pleasure . And though this be as much as can be desired , yet there is one degree further , and that is by suffering death for the party beloued . And here loue and all hath his end so that hee which hath this can desire no more .

Now all these wayes hath God loued his Church : for , first , how amiably doth hee vse her in words for her owne good ? words of sweet Epithets , q q Can. 5.2 . My Sister , my Loue , my Doue , my Vndefiled . Of kinde intreaty ; r r 2 Cor. 5.20 . We pray you in Gods stead , euen as if God did beseech you through vs , that yee be reconciled vnto God . Of wholesome admonition ; s s Ezek. 18.31 . 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 ; t t Reuel. 3.18 . I counsell thee to buy of mee , gold tryed by the fire , that thou maist be made rich . And lastly , of alluring prouocation ; v v Mat. 11.29 . Come vnto mee all yee that are heauie laden , and I will refresh you .

For the second : How hath hee spent his gifts vpon vs ? In the Creation hee gaue vs our selues , and all things necessary for our selues . He diuided his substance to man , his youngest sonne ; and when hee like a prodigall had spent all , how did he receiue him againe ? u u Sence . de ira , lib. 2. cap. 27. Nimis nos suspicimus , saith Seneca , si digni nobis videmur , &c. wee are too much in loue with our selues , 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 ; his onely sonne on vs his fugitiue seruants ? In the creation hee gaue vs the best things that he had , when as yet wee had nothing of our owne ; but in the restauration hee makes an exchange with vs , x x In primis de suis meliora contulit in secundis de nostris inferiora suscepit . Aug. de Tempor . ser. 9. hee takes the worst things that wee haue , and hee giues vs the best things that he hath . 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 . And neuer before did God giue a gift like himselfe , infinite : then hee did . Now verily a most worthy gift , as hee is of most worth that is the giuer .

Thirdly , he hath not beene pleased alone to bestow benefites on vs , but in his owne person hath come and serued for vs , yea hath serued vs . y y Math. 20.28 . The sonne of man came not to be ministred vnto but to minister , Math. 20.28 . Euen hee which is Lord of all , made himselfe seruant vnto all . z z Bernard sup. cant ser. 64. 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 . a a Id. ibid. Amor est . It is nothing else but the force of loue . This made him to b b Phil. 2.7 . take on him the forme of a seruant . Philip. 2.7 . Yea , c c Bernard ter . quart. Heb. poenos . non solum serui vt subesset , sed quasi mali serui vt vapularet , saith Bernard not the forme of a seruant onely to bee in subiection , but of a bad seruant to beare correction . 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 . d d Bernard sup. cant . serm. Cibus hominis mutauit se in pabulum pecoris , homine mutato in pecus . When man was become a beast , Christ would become as it were prouender to feede him .

But all this Christ thought not inough for vs , vnlesse hee dyed for vs . So great a degree of loue , as there could bee no greater , which makes his loue so much more sweet , as the loosing of life it selfe is accounted bitter . For it is a truth , euen which comes from the author of vntruth ; e e Iob 2.4 . Skinne for skinne , and all that a man hath will hee giue for his life . Skinne for skinne , that is , the skinne or life of a mans children or cattell for his owne skinne , f f Lyran. annot. in Iob 2. as Lyra expounds it . Or skinne for skinne , that is , the more hard skinne for the more tender skinne ; as when a man catcheth a blow on his hand to saue his eye , as g g Strab. in gloss . ordin . Strabus interprets it . For there is nothing that a man had not rather endure then losse of life . Euery creature , as h h August . de ciuit . dei . lib. 11. cap. 27. Augustine obserues , hath such a loue to haue a being , that it had rather be , though in misery , then not be at all . Wonderfull therefore and vnspeakeable is the loue of Christ Iesus to his Church , who so willingly , and so ioyfully suffered euen the most shamefull and bitter death for her sake . Men may coldly and slightly thinke of it , but principalities and powers stand amazed at it .

That you may yet take a further view of it , compare his loue with the loue of other persons , and you shall see how farre hee goes before them all . 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 . Now the loue of Christ to his Church exceedes the loue of all these each to other .

First , it exceedes the loue that is betweene friend and friend . For what man is there which loues another so as he could be contented to dye for him ? yes , i i Rom. 5.7 . peraduenture , saith Paul , for a good man one would dye . 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 : For , k k Ioh. 15.15 . greater loue then this hath no man , that one should giue his life for his friend . But CHIRST , saith Paul , setteth forth his loue vnto vs , that l l Rom. 5.8 . cum inimici essemus , when wee were his enimies hee was content to dye for vs . Rom. 5.8 . Hee loued vs m m Bern. sup. cant . serm. 20. non existentes , imo & resistentes , saith Bernard , when wee were nothing , and when wee were worse then nothing ; when wee were his very foes , and mortall enemies . If it bee said they are all Christs friends for whom he dyed , we must answere with a father , hee dyed indeed n n Bern. in Psal. Qui habitat ? Pio iam amicis , nondum quidem amantibus , sed tamen iam amatis , for his friends indeede , as being heartily loued of CHRIST , though like vnkinde friends they loued him not againe . o o Tho. Aqui. in Iohannem , vti Barrad . to . 4 lib. 4. cap. 15. Non amici quasi amantes , saith Thomas , tantum amici vt amati . Not his friends as louing him any thing , onely his friends as loued by him alone .

Againe it exceedes the loue that is betweene the parent and the childe . 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 ? p p Esa. 49.14 . Can a woman forget her child , & not think vpon the fruit of her wombe ? You will say , Abraham would haue done it for loue to God . Indeede he is singular in this case , and such an example , as the world neuer afforded the like . q q Origen in Genes. hom. 8. Origen sets it our thus . r r Genes. 22.2 . Take , saith God thine onely son Isaac , whom thou louest , &c. Gense . 22.2 . Esto domine , saith he , quia de filio commemor as paetrem . Be it so Lord that thou puttest the father in minde of his son . s s Fulmen non minus terribile Abrahamo , quam si iubetur cor sibi cruere , imo se cum vniuerso mundo in infernum praecipitare . Pareus in Gen. 22. This is one torture , to thinke , that the father must now become his childes butcher . t t Origen vt supra . Sed addis charissimum , &c. Thou addest thy dearest , or onely sonne , and not content with that , but sayest also u u Id. ibid. quem diligis , whom thou louest . It is likely that Abraham hauing beene so long without a sonne , was well affected towards him now he had him , but was this a fit time to put him in minde of his loue ? v v Id. ibid. Sint et in hoc parenti triplicata supplicia . Let vs obserue here three tortures to the fathers minde , as so many daggers at his heart . But what 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 , and he remembred the promise to , x x Gen. 17.21 . in Isaac shall thy seed be called . Gen. 17.21 . yet God forbeares not to name him , that so y y Origen in Genes. ho. 8. 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 , but his owne soule also , and not that alone , but the soules of all men in the world beside : such a triall neuer lay on any man before , nor neuer shall againe ; and yet Abraham would haue done it .

But if you marke it , there is no comparison betweene the loue of Abraham to God , and the loue of GOD to man . For what equality betweene Isaac a young lad , and Christ the eternall sonne of God ? Againe Isaac must haue dyed once , for he ought God a death , z z Omnia quae de Christo legeris non necessitate , sed sponte facta reperies . Origen in Gen. hom. 8. Christ had no such necessitie , being debter to no man . Isaac sitting , bare a little wood on his necke ; Christ walking carryed an heauy crosse on his shoulders , and bare that which bare him , fainting vnder it , and dying vpon it . Isaac had a Ramme sacrificed for him , held by the hornes in a bush ; Christ was the Ramme himselfe , held by the hornes , a a Quid est enim haerere cornibus , nisi crucifigi ? Aug. in Psal. 30. whilst hee was nayled to the Crosse , and his head in the bush , whilst the bushes were on his head , whilst hee was crowned with thornes . Lastly , Isaac should haue suffred in a mountaine , where none should haue seene him ; it stood b b Gen. 22.4 . three dayes iourney off . Christ suffred afterward in the c c Hieronimus presbyter scripsit ab antiquis et senioribus Iudae is , se certissime cognouisse , quod ibi immolatus sit Isaac , vbi postea Christus crucifixus sit . Aug. de temper . ser. 71. same mountaine , as some thinke , or not farre from it , as is most certaine , and was held in his suffrings three dayes and three nights together .

Thirdly , the loue of God to his Church exceedes the loue that is betweene the husband and the wife . For d d Quis enim potest sic ducere , vt moriatur pro ea quam vult ducere ? Si enim mori pro ea quam vult ducere , volucrit , non erit qui ducat . Securus autem ille pro sponsa mortuus est . quam resurgens erat ducturus . Aug. in Ps. 122. 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 . Therefore hee is said , when she was e e Ezek. 16.16 . polluted in her bloud ▪ to f f Ib. vers. 9. wash her with water , and annoint her with oyle . When she was naked and bare , to g g Ezek. 16.13 . decke her with broyded worke of gold , siluer , and fine linnen . When shee was h h Ezek. 16.8 . cast out , to take her vp , and to enter into a couenant with her , and make her his owne . Ezek. 16.8 . Therefore , this his marriage with his Church , saith i i Per nuptias Moysi nuptiae verbi ostendebantur , et per Aethyopissam coniugem Ecclesiam . Irenae . lib. 4. cap 37. Irenaeus , was like the marriage of Moyses with the Ethiopian blackmore . 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 , as Bernard notes , k k Bernard dom. 1. post , Octa. Epiph. serm. 2. Moyses Aethyopissam quandam duxit vxorem sed eius non potuit mutare colorem , &c. Moyses married a certaine blacke Ethyopian , but was not able to change her skinne from blacke to white ; 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 .

Lastly , it exceedes the loue that is betweene the body and the soule ; betwixt which yet , there is so great loue , that the one grieues to part with the other : yea , euen in the most sanctified men , there is a kinde of reluctation against death , the soule shrinkes at the bodies dissolution . For that which Ierome tells of holy l l Hierm. in vita Hilarion , 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 ; and that death is , m m Bern. super Cant. ser. 26. as Bernard cals it , Horrendum diuortium ; a most wofull separation , not onely of the dead from the liuing , but of the dead from himselfe . 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 .

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 n n Exinaniuit seipsum . Phil. 2.7 . emptied himselfe of all respect , and made himselfe as nothing at all . Euen hee which at first made all things of nothing , did afterwards make nothing of himselfe . Nazianzen cals loue o o Nazian orat . 28. in Maxim . dulcem tyrannum , a sweet tyrant . And p p Bern. super Cant. ser. 64. Bernard saith , Triumphat de Deo amor , Loue triumphed ouer the vanquished . O strange triumph ! Quis triumphantis currus ? What chariot had this Conquerour thus to triumph in ? Sanè Crux , no other chariot but the Crosse . 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 , 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 fastned him with nayles , himselfe will answere : Loue .

q q Borbon apud Ludouic . Granat . post . ill . To. 2. Huc me sydereo descendere fecit olympo , Hic me crudeli vnluere fixit Amor.

Hither hath the tyrant Loue brought me downe to liue a contemptible & a poore life : here hath the tyrant Loue fastned mee to die an ignominious and a shamefull death . r r D. Wals . ser. life and death of Christ . O the loue it selfe of none , but of such a one as is Loue it selfe !

Wilt thou now be partaker of this great loue of GOD ? Loue him and thou hast it . For this is the rule of loue , s s Isidor . Pelus . lib. 2. epist. 148. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Hee which desires much loue , must himselfe shew much loue . t t Nazian. Apolo . 1. Neque 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 , as when a man sends forth good affections in himselfe . Loue is the Load-stone of Loue . 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 v v Hieron . ad Celunt . Nihil imperiosius charitate , Nothing is more imperious and commanding then loue ; it will force a man in whom it is , to make some testimonie of his good heart to GOD . u u 2 Cor. 5.14 . 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 , x x Rom. 13.8 . The fulfilling of the Law , Rom. 13.8 . Iames , y y Iames 2.17 . The life of Faith , Iam. 2.17 . Chrysostome and Ierome , z z Chrysost. in Mat. hom. Hieron aduers . Iohan. Hierosoly . ad Theop. The mother of all vertues . Fulgentius , a a Necest alia quae sit vera sapientia , &c. Fulgent de praedest . lib 1. The whole wisedome of the reasonable creature . And Augustine , b b August ad Caelestin . epist. 62. A common debt , that can neuer be cleared , but that a man must be paying of it still . c c Ibid. Semper debeo Charitatem ( saith hee ) quae sola etiam reddita , semper detinet debitorem . I am euer in debt with charitie ( and therefore we are commanded to d d Rom. 13.8 . owe it ) which though I pay neuer so oft ▪ yet I am commanded to owe it still . But here is the comfort of it , the more a man payes it to others , the more hee keepes it to himselfe . For , as Tully could tell vs e e Cic. pro Cn. Plane . vti habet A. Gell. lib. 1. cap. 3. Dissimilis est pecuniae debitio & gratiae : There is no likenesse betweene paying money and paying loue . For , a man cannot pay money vnlesse hee haue it ; and when hee hath paid it , hee hath it not : but a man cannot haue loue vnlesse he pay it , and the more he payes it the more he hath it . Therefore , let vs not be such misers and hucksters of our loue , as the men of the world be of their money , but let it flow forth amaine from vs vnto God .

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 . f f 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 . That is , O yee faithfull soules , daughters of your Mother the Church , Come forth , g g Bern. in Epipha . ser. 2. Egredimini de sensu carnis ad intellectum mentis : Come forth out of the sense of the flesh , to the vnderstanding of the minde : Come I say , a little out of your selues , and by holy meditation , Behold your King Solomon , your true h h Eph. 2.14 . peace-maker , and your King to , Christ Iesus : who , i i Licet enim regnum eius non sit de hoc mundo , tamen rex est in hoc mundo . Bern. vt supra . 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 , k k Bern. paru . ser. ser. 6. Quae ei se non matrem exhibuit , sed nouercam , which proued not her selfe to him a kinde mother , but a cruell stepdame : Crowned him , that is , l l Tertul. de coron. milit. 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 , when hee was marryed to his Church built out of his side , as Adam to his Eue created of his rib . In the day of the gladnesse of his heart , that is , in the very season of his suffering , which was as ioyfull to him , as a geniall and nupriall day to a Bridegrome . Come forth I say , see him , consider of him , meditate on him , m m Bernard . in festo omn. Sanct. ser. 5. Pudeat sub spinato capite membrum fieri delicatum ; and let it shame you vnder an head so crowned with thornes , to be as members of wanton and delicate nicenesse .

The same thing which the Church desires of her members , himselfe desires of his Church , n n Cant. 8.6 . Set me as a seale on thine heart , and as a signet on thine arme , Cant. 8.6 . words by some attributed to the Church , but by the o o Ambrose . Gregory . Aponius . Cassiodor . Beda . Bernard . Vide etiam Tuccium . Sotto maio . Ghisterium , & alios ad loc . Fathers applyed to CHRIST , wherein hee desires her continually to remember him . As if hee had said : My dearest , though I am now going from thee for a time , yet forget mee not , but as a louing wife , frames the Image of her deare husband in her heart ; and as a p p Tucci . Lucens . annot. Cincin . pag. 378. longing woman imprints the forme of the thing which shee longs for on the childe in her wombe ; so set me as a seale on thy soule , thinke on me , delight in me , And as that famous q q Id. ib. Artemisia so much affected her dead husband Mausolus , that shee tooke the dead ashes of his vrne , and mingled them with her drinke , and so intombed his dead carke is within her liuing body ; 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 , and at all times , let mee be loued and thought on , on earth , as I am carefull of thee in heauen . Let vs then , ô let vs fulfill his desire now , that hee may accomplish all our desires hereafter . And so much of this .

My Doue .

THAT the Doue signifies the Church , beside the iudgement of wise Esdras saying , r r 2 Esdr. 5.26 . 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 , s s Cant. 2.10 . & Cant. 2.14 . & Cant. 5.2 . & Cant. 6.8 . foure times at least in this booke : the due resemblance which that creature hath with Christs Spouse , doth most sufficiently declare . Due resemblance two manner of wayes , in her seuerall members of body , and her naturall practise of life .

For her members : in at least sixe of them she sweetly resembles the Church . Beginne we with her Bill , which is all the weapon that shee hath ; t t Bern. super Cant. serm. 59. 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 : for with the Kyte , v v Alciat . embl . 128. rostrum is rastrum , her beake a rake to scratch all store of prouision together : whereupon shee is made the u u Pierius lib. 17. hieroglyphicke of a rauenous Extortioner . With Crowes and Rauens , the beake is a bodkin , to picke out the eyes of young Lambes and other harmlesse Creatures . But with the Doue it is quite contrary ; her weapon harmes not , x x Cypr. de vnita . Eccles. Non morsibus saeuum ( saith Cyprian ) it bites not to hurt : but which is more , it is the member of true concord , and the instrument of chaste loue : for , Doues wooe by the Bill ; whence comes the phrase in Seneca , y y Senes . epist. 114. columbari labris , to giue mutuall kisses each to other . Thus fares it with the Church ; hurt shee doth none , euen in her greatest strength . z z Isay 11.9 . 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 , a a Isay . 2.4 . Turnes Swords into Mattockes , and Speares into Sythes , making weapons of crueltie to be instruments of Charitie .

Passe wee forth from her Bill to her voyce , because her voyce passeth forth from her Bill . It is different from the voyce of all Birds . For all other Birds are said Canere , to sing , she b b Nec gemere atreacessabit turtur ab vlmo . Virg. Et cosius turtur atque columba gemunt . Ouid. gemere , to mourne : therefore the voyce of mourning is called the voyce of Doues , c c Nah. 2.7 . Nahum 2.7 . Huzzah shall be led away captiue , and her maides shall leade her as with the voyce of Doues . Such is the voyce of the Church , euen a voyce of mourning and sad lamenting . Hence Christ , d d Cant. 2.12 . Vox Turturis audita est in terra nostra , Can. 2.12 . The voyce of the Turtle is heard in our Land ; which is , when e e Rom. 8.23 . wee , which haue the first fruits of the Spirit , doe mourne in our selues , waiting for the Adoption , euen the redemption of our body , Rom. 8.23 . Thus f f Isa. 38.14 . Hezekiah of himselfe ; I did mourne as a Doue , Isa. 38.14 . Thus g g Isa. 59.11 . Isay of himselfe and others , We all mourne like doues , Isa. 59.11 .

And as God commanded in the Law , to offer h h Luc. 2.24 . Par turturum , a paire of Turtles , i i Ibid. & duos pullos columbinos , two yong Pigions : so in the Gospell , the righteous doe k k Bonau . in Luc. 2.14 . geminare gemitum , mourne doubly . First , for their owne sinnes . Psal. 6.6 . l l Psal. 6.6 . I faint in my mourning , euery night wash I my bed and water my couch with my teares . And this must be done , because it is not enough , saith m m Anselm . lib. de simil . cap. 102. Anselme , Vt se cognoscat quis peccatorem , nisi inde habeat & dolorem ; for a man to know himselfe a sinner , vnlesse also hee shew himselfe to be a sorrower . But if hee grieue for his sin , then his sin shall neuer grieue him . n n Chrys. in Mat. hom. 6. Sicut euim post vehementes imbres , &c. ( saith Chrysostome ) Euen as after most vehement stormes the Sunne shines most faire ; Ita etiam lachrymarum plunias serenitas mentis sequitur ; Euen so after bitter teares there followes a pleasant calme , and an heauenly Sun-shine in the conscience .

Secondly , for the sinnes of other men , Psal. 119.136 . o o Psal. 119.136 Mine eyes gush out with water , because men keepe not thy Law . To which purpose sweetly p p August . ad Sebast . epist. 145. Augustine , Pia est ista tristitia , & si dici potest , beata miseria , vitijs aliorum tribulari , non implicari , moerere , non harere , &c. That is a godly sorrow , 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 ; to ioyne in mourning for it , not in committing of it . And this is not one of the least persecutions which a good man finds in this world ; Because , q q Aug. vt supra . Coram pio , viuens impie , etsi non obligat consentientem , cruciat sentientem : Whilest the wicked man liues ill before the good mans face , though the good mans hand toucheth not the sin , yet the sin toucheth the good mans heart ; and anothers committing of it goes neare to him that is farre from committing of it himselfe . Therefore r r Cypr. ad lapsos §. 3. Cyprian writes thus to them that fell in time of persecution ; Doleo fratres , doleo , nec mihi ad leniendos dolores integritas propria , & sanitas priuata blanditur : O my brethren , weepe I must with you , and for you : for to stay my griefe is neither able the sincerity of my soule , nor soundnesse of my body . And s s Bernard . de consid lib. Bernard to Eugenius ; si doles condoleo , si non doles doleo : If thou be sory I am sory with thee , if thou be not sory I am sory for thee .

See we now her Eyes : and these are both attentiue against euill , and intentiue toward good . Attentiue against euill ; t t Orig. in Leuit. hom. 3. Idem & Greg. in Cant. 5. 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 , and so , Oculorum perspicacia , by the quicke sight of her eye auoids the danger . So , the Church comming to the Scripture , which is , the v v Cant. 4.15 . Fountaine of the gardens , the Well of liuing waters , and the Springs of Lebanon , Cant. 4.15 . findes there the traines of her arch-enemie the Diuell , and accordingly escapes them . 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 , and the punishment of his sinne , and so eschew the perill . The Lauer that was set vp by Moyses in the Tabernacle , was made of the peoples Glasses , u u Exod. 38.8 . Exod. 38.8 . so as that which at first shewed them their blemishes , did afterwards afford them water to wash them off . Such a Lauer is the Scripture , that when it hath once made the blemish appeare , yeelds also matter to purge vs from it . Here then let vs continually fixe our eyes , that it may be said of each Christian , as the Church saith of Christ . Cant. 5.12 . x x Cant. 5.12 . His eyes are like the Doues vpon the riuers of waters .

Againe , the Doues eyes are intentiue to her good . For ordinarily they are cast vpward , and fixed toward heauen : there being this difference between the Doue and the Swine , hee cloaseth his eyes with the vpper lid , and so is blinde toward heauen ; shee with the neather lid , and so is blinde toward earth . 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 . y y Cant. 1.14 . Oculi tui columbarum , saith Christ , thine eyes are like the Doues . Cant. 1.14 . Like the Doues , z z Bernard sup. cant . serm. 45. id est , spirituales ▪ saith Bernard , spirituall eyes . Not deceiued with the faire shewes of temporall vanities , but delighted with the glorious beauty of celestiall verities , saith a a Theod. ad loc. Theodoret. These eyes b b Bern. in sent. Bernard saith are two , Rerum labentium consideratio , &c. Coelestis patriae digna aestimatio . One , a due consideration of the ficklenesse of our earthly tabernacle ; The other , a worthy valuation of the permanency of our heauenly country . With this latter eye , shee hath wounded Christs heart . Can. 4.9 . c c Cant. 4.9 . Thou hast wounded mine heart with one of thine eyes , and a chaine of thy necke .

Let vs then , O let vs giue our selues to meditation , and often study of heauenly things . For , so much as wee see by diuine meditation , so much wee see indeede . d d Periand . in Ausonio . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , saith Periander . Meditation is all in all e e August . in speculo peccatoris . Meditatio , mentis ditatio , saith Augustine , Meditation is the inriching of the minde . f f Bernard de consider . lib. 1. 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 . And hee which spends not some part of his life this quiet way , casteth his whole g g Tam pio , tamque vtili considerationis otio , nullam in vita dare operam nonne vitam perdere est ? Bern. vtsup . life quite away . No meruaile then , if there bee so many poore soules in the world , seeing they regard not to inrich themselues with contemplation . 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 . For strength , for if there be any force in her bill , either for defence , or offence , it comes from her necke . For beautie , because , that , of all parts of her body casts out the most radiant hew , according to Nero his verse in Seneca .

h h Senec. nat. quest. lib. 1. Columbae dictae eo quod eorum colla ad singulas conuersiones colorem mutent . Isid. orig. lib. 12. cap. 7. Colla Cytheriacae splendent agita●a columbae .

The necke of Venus doues shines bright when it moues . Thus the Churches necke is most strong , most comely . Wherevpon he saith ⁱ Thy necke is like a tower of Iuory . Cant. 7.4 . k k Lyra ad loc. 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 .

Now the necke of the Church , through which the voyce passeth out , and the meate passeth in , and by whom the body and head are coupled together , are the l l Per collum Spousae praedicatores Sanctae Ecclesiae designantur . Greg. in Cant. 1. Aponius . in Cant. 7. Serab . in gloss . ordinar. ad Cant. 7. etalij . Ministers and Preachers of Gods word . They are the voyce both of head and body . Of the head Christ , when they preach his word to the Church Of the body the Church , when they put vp her prayers to Christ . They are the throate , n n Cassiod . in Cant. 4. quia acceptos verbi dei cibos nutriendo corpori transmittunt , saith Cassiodore , because they receiue the meate of instruction first of all themselues , and then conuay it into the bowels of others . These are beautifull , because they adorne others with wholesome doctrine ; and strong , o o Strab. ad loc. quia exemplo , vitae , alios muniunt , because they confirme and strengthen others by good example .

The very same thing is signified by her Wings : which are not ordinary , but rare , like the wings of a Phoenix . This Doue , saith Dauid , p p Psal. 68.13 . is couered with siluer wings , and her feathers like gold . Psal. 68.13 . Where by the way , noate , that in Palestina , q q Sebast . Barrad concord . Eu. to . 2. lib. 1. cap. 15. as I reade , were faire large white doues , whose feathers toward their backe looked yealowish , and so as white , had the colour of siluer , and as yealowish , the colour of gold . For which goodlinesse , in part , they of Assyria worshipped the doue , as the Poet insinuates :

r r Tibull . eleg. 7. lib. 1. Alba Palaestino sancto columba Syro .

Now , s s Strab. in gloss . ord. Psal. 67. alae columbae , doctores ecclesiae saith one . The doues siluered feathers , are the Churches siluer headed fathers . For as the wings of a doue beare vp the whole bulk of her body , from the earth into the aire ; so the Pastors and Teachers of the Church beare vp the whole body thereof , from earthly conceits to heauenly meditations : truely there fore called t t Psal. 68.13 . Pennae argentatae , Pennes and that of siluer . Pennes , v v Psal. 45.2 . because they declare the minde of the holy Ghost . Psal. 45.2 . My tongue is the pen of a ready writer . Siluer pennes , u u August . in Psal. 67. Quia diuinis eloquijs eruditi , saith Augustine , because they shine with the brightnes of Gods word , which is x x Psal 12.7 . as siluer tryed seauen times in the fire . Psal. 12.6 . With the helpe of these wings the doue of Christs Church flyes the net of the fowler , and mounts vp to her neast in heauen . Therefore when the Dragon , the Diuell , would haue deuoured the woman , the Church , y y Reu. 12.14 . wings were giuen her , Pastors bestowed on her , to carry her into a place of rest and security . Reu. 12.14 .

Wherefore , let these siluer wings of the doue , be like the golden wings of the Seraphins : z z 2 Chro. 3.11 . as these were continually extended out in the top of the Temple : so let the other be alwayes stretched out in the middest of the Church . 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 . To conclude , let each wing of the Church bee as the a a Ezek. 1.34 . wings of Ezekiels beasts , which sent out from them the voyce of speach , like the voyce of the Almighty . Ezek. 1.24 . Let them preach diligently . For a dumbe Minister is as a clipt wing , which lets the body fall , when hee should make it flye . Such were the false Prophets among the Iewes ▪ Ierem. 2.34 . b b Ierem. 2.34 . In thy wings is found the blood of the soules of the poore innocents . 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 . Of euery such , a man may say , as Blesensis said of Richard of Canterburie the Popes Legate , c c Blesens . ad Richar. Cant. Epi. 5. Hee is ligatus , potius quam legatus . Not an eloquent embassador , but a tongue-tyed mumbler .

Lastly , the Doue hath no gall . Such is the common iudgement of all men : vpon the truth of it I will not stand , but take it as I finde it ; yet all auncient writers , saith Pierius , d d Pierius hieroglyp . lib. 22. are of opinion that she hath none ; or if any , in vropygio esse tradunt , they thinke it to bee in the lower part of her chine : but Diuines , I am sure are wholly this way , that shee wants it . e e Hieron . in Psal. 54. Sine felle , & a malitia fellis alienum , saith Ierome : without gall , or any bitternesse of malice . f f Cyprian . de vnitat . Eccles. Item Chrysost. in Mat. hom. 12. et in Genes. hom. 26. et Bed . commen . in Mar. 1. Non felle amarum , non morsibus saenum , saith Cyprian , Not bitter in gall nor violent in biting .

Which made the Graecians , g g Pierius hierog . lib. 22. when they went about to expresse the image of meekenesse , to name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the quiet & stil doue , and to say of a most patient man , h h Columbae mansuetior . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the same sense . And this , some thinke was the reason , why Dauid being much disquieted in minde about the falsehood of some of his friends in Sauls court , cryed out , i i Psal. 55.6 . O that I had wings like a Doue , for then would I flie away , and be at rest . k k Nazianz. orat . in Sanct. baptis . et Nicet . Scholi . ibidem . Not wishing for Eagles wings which are more lofty , nor for Hawkes wings which are more liuely , because , these indeed would 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 , as by fleeing from the enimitie that is within vs .

Such a Doue is the Church . As the one hath not the bitternesse of gall , no more hath the other the gall of bitternesse . l l Cyprian de vnitat . Eccl. In domo dei , in Ecclesia Christi , vnanimes habitant , saith Cyprian , concordes et simplices perseuerant . In Gods house , which is Christes Church , men are of one minde , holding out in simplicity and concord . Their guide is the spirit of God , m m Wisd. 8.16 . whose company hath no bitternesse , nor fellowship tediousnesse . §ap . 8.16 . As for the viperous brood of malignant miscreants , that breath out nothing but treacherous conclusions , and subuerting stratagems , they are of the sinagogue of Satan , and of the faction of Antichrist . n n Deut. 32.32 . 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 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 , o o Act. 8.23 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Act. 8.23 . Into the gall of bitternesse , and bond of iniquitie .

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 ; as the Doue came downe at the baptisme of CHRIST . Now then , saith p p Chryso . in Mat. hom. 12. Chrisostome , Quam veuiam sperare poterimus , si ad serpentem currimus post Columbam ? What pardon can wee hope for , if leauing the innocency of Doues , we runne to borrow poyson of the serpent ? And thus you see , how the Doue resembles the Church in the seuerall parts of her body . See it now in the practise of her life .

The practise of her life is suteable to the properties of her nature ; and her properties of nature resemble the Church diuers wayes . First , in respect of matrimoniall fidelitie . Wherein of all Doues the Turtle is most excellent . q q Bern. super Cant. serm. 59. Compare vno contenta est , saith Bernard , quo amisso , alterum iam non admittit . She contents her selfe with one mate , who being lost , shee rests continually a widow . And for more credence herein , r r Bern. vt sup. you may see her , sanctae viduitatis opus strenue , & infatigabiliter exequentem , euery where executing and performing the office of holy widdowhood stoutly and resolutly : Euery where alone , euery where mourning , at no time sitting on greene boughes , but on the withered tops of trees , or on the house , s s Id. ibid. Virentia vt virulenta fugit . Such pleasant mansions she hates as poyson . 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 , and takes delight in nothing beside .

Secondly , in respect of her manner of building . For the doue commonly makes her nest in a strong and sure place , and therefore chuseth the holes of a rocke , or some hollow receptacle of a Church or house . Thus builds Chirsts Spouse . Cant. 214. t t Cant. 2.14 . 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 v v Vide Michael . Ghislerium ad locum . Cant. 2.14 . vulnera Christi are foramina petrae , the wounds of Christ the holes of the rocke . In them the Church builds her defence , they are meritorious , with them she feathers her neast , they are plentious . Shee neyther builds with the sticks of mans free-will , nor daubes with the dirt of mans good deserts , nor couers with the mosse of his imagined Supererogations : but goes into the rocke as she findes it open , and there receiues rest and securitie against all feares . u u Bernard sup. Cant-serm . 61. 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 : In the rocke I am exalted and lifted towards heauen , in the rocke secured and freed from earth , in the rocke I stand firmely ; securus ab hoste , fortis a casu ; without fright of foe , or feare of falling .

Thirdly , in respect of faecunditie or fruitfulnesse : x x Arist. hist. anim . lib. 5. cap. 13. Aristotle saith , that the Doue breedes tenne times , or eleuen times in the yeere : yea , which is strange , by y y Plin. nat. hist. lib. 10. cap. 58. Plinies acount , shee breedes thirteene or foureteene times in the yeer . 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 . Hence , as some thinke , she is call , z z Scalig. Pierius & alij . Columba , quia colit lumbos saepe parturiendo : for her often breeding . Such a carefull breeder is the Church , who brings forth children in abundance , a a Greg. Moral . lib. 19.24 . Et crescentes filios ( saith Gregory ) quasi plumescentes pullos , charitatis gremio fonet , &c. and keepes her new borne babes in Christ , 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 . Thus was it prophesied to this Bride ; b b Psal. 45.17 . Psal. 45.17 . In stead of thy Fathers thou shalt haue children , whom thou maist make Princes in all lands . And therefore the Prophet in admiration saith ; c c Isa. 49.18 . Lift vp thine eyes round about , and behold all these gather themselues together , and come to thee . As I liue saith the Lord , thou shalt put them all vpon thee as a garment , and gird thy selfe with them as a Bride . Behold , I will lift vp mine hands to the Gentiles , and set vp my Standard to the people , 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 .

My Vndefiled .

THE word signifies d d Immaculata . without spot , and by consequence pitre . This puritie of the Church is twofolde : Of imputation , of action : that , purity before God ; this , before men . All her puritie is imputed , whereof some shee hath to iustifie , and some to sanctifie . e e Psal. 45.13 . The Kings Daughter is all glorious within , her soule is precious through imputed righteousnesse ; 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 . He it is that hath made her , f f Ephes. 5.27 . a chaste virgin , not hauing spot or wrinckle , or any such thing , Ephes. 5.27 . 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 ; so in vs he couers the humane infirmitie with the grace of his spirit . Whereupon shee sings . g g Isa. 61.10 . Hee hath cloathed me with the garment of saluation , and couered me with the roabe of righteousnesse . Isa. 61.10 . If any man say , Christs garment is his owne , h h Bern. super . Cant. ser. 61. Bernard tels vs , Non est breue pallium , quod non possit operire duos , It is not so short a cloake , but it may couer him and the Church to .

And after Christ hath cloathed her with his righteousnesse , she defiles herselfe no more with any old pollutions , but shines forth in the midst of the darknesse of impietie , with the heauenly workes of true Christianitie . i i Cant. 2.2 . Like the Lilly among the Thornes , so is my Loue among the Daughters , Cant. 2.2 . And hence it is , that CHRIST himselfe acknowledgeth of her , k k Cant. 4.7 . Thou art all fayre , my Loue , thou art all fayre , 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 : 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 ; these reiect from the Church the least blemish of infirmitie . The first , an error of presumptuous pride ; the second a conceit of preposterous zeale .

That they of Rome hold , that l l Aquin. 22. quae. 184. a. 2. perfection may be attained in this life , it is euident by their writings : and that not onely , m m Bellar. de monac . lib. 2. cap. 2. Item Aquin. p. 22. quae. 184.2.6 . Monkes be in a state of perfection adipiscendae , to be attained vnto ; Bishops and Prelates in a state of perfection , adeptae , attained already ; and by consequence , that their Church cannot erre : but that also all other men , which are regenerate , are perfect , we haue their n n Concil. Trid. Sess. 5. §. 5. Councell auerring the point , In renatis nihil odit Deus , God hates nothing in the regenerate . Now if God hate nothing in them , then haue they no sinne , and to haue no sinne is the greatest perfection that can be .

Againe , they of Amsterdam dreame of too much puritie of a Church , and therefore they separate themselues from the true spouse of Christ , 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 . But alas what comes of it ? whilest they would be the onely Church , they become indeede no Church . o o Petrus Bles●ns . epist. 12. Quidam insipientiam simulando sapiunt : ( saith one ) quidam nimis sapiendo desipiunt : Some men by the shew of folly are wise ; and others againe by shewing their wisedome become fooles . And what else doe these men by all their endeuours , but bewray their owne folly , whilest they make of a remedy to vs , a disease to themselues ? For our part , wee know the difference betweene the Church militant , and the Church triumphant , p p August . ad Glor. epist. 162. Illa in terris non amittit nisi malos , haec in coelum non admittit nisi bonos : The one looseth none but bad men from her on earth , the other receiues none but good men to her in heauen . The Church militant may haue her imperfections , but must not therefore be forsaken . It is her owne request , q q Cant. 1.6 . Nolite considerare me quod fusca sim , Cant. 1.6 . Esteeme mee not so much for my brownnesse , as for my soundnesse . And therefore for our part , wee had rather be of the browne Church , then of Brownes Church ; rather defiled in something as wee stand , then filed away to nothing as they be ; their reformation being like childrens pilling of an Onion , pilling alway till all be pilled away .

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 . For our Church is not stained with the lies of her foes , but with the liues of her friends , r r Bern. super Cant. ser. 33. Omnes amici , inimici , and , necessarij , aduersarij ; They are her friends that most fight against her , and her mothers sonnes that are most s s Cant. 1.5 . angry at her , Cant. 1.5 . Shee may say with Dauid t t Psal. 51.2 . Peccatum meum contra me semper . It is my sinne , my sinne that hurts mee . v v Bern. Dom. adu . ser. 6. Peccatum , morbus animae , & corruptio mentis . Sinne it is , that is the soules sore , and the minds misery . And therefore God complaines of his Church , v v Isa. 1.6 . From the sole of the foote to the crowne of the head , there is no soundnesse , but wounds of swelling , and sores of corruption . x x Bern. Nulla sanitas , quia nulla sanctitas , No wholenesse , because no holinesse .

Couetousnesse is like a thirsty dropsie . For euen as men sicke of an hydropicall disease , y y Chrysost. in Matth. hom. 64. 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 . Euen so , such as are sicke of Couetousnes , the more they get , the more they thirst for , and neuer leaue swallowing , till z z Leo de iciun . dec . mens . Serm. 6. Foenus pecuniae proues funus animae , as Leo speakes , the birth of money proues the death of man .

Enuy is a ranckling stripe in the soule . And therefore it is called a a Lyra in Isa. 1. Liuor , because the enuious man doth continually beate himselfe blacke and blew with spight , as Cyprian truely , b b Cypr. de zelo & liuore . Dum ab inuidis liuor nunquaem exponitur , die bus ac noctibus pectus obsessum sine intermissione laniatur . 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 : for , as a noxious and noysome humour , being met together in the flesh , makes the body swell : so pride , seated in the soule , makes the heart to swell . Hence comes high thoughts in the minde , big lookes in the face , great words in the mouth , as so many outward Symptomes of that inward disease . Hence exoticke fashions in the apparrell , fantasticke gestures in the body , and disguized lookes in the countenance , as so many vlcerous scabs of such a ranckling sore . Wee men are ashamed of our owne fashions , and women of their owne faces , therefore the one seekes to be new shaped , and the other to be new dyed . But ô , that men would chuse Tertullians stuffe , c c Tertul. ‛ Vestite 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 : of whom her brother Nazianzen reports , d d Nazian. orat . in laud Gorg. Vnus isli placebat rubor quem gignit pudor , vnus candor quem parit abstinentia . The onely red that pleased her was the mayden blush , the only white the palenesse of fasting .

Oppression is a deuouring gangrene . For as that corrupts and putrifies so farre , as that it leaues the member without any thing to keepe life in it : so oppression deuoures and wasts so long that it leaues a man nothing to maintaine his life withall .

But howsoeuer all iniquitie doth inquinare , all sinne doth soyle , yet of all , adultery is commonly , and properly to , called the sinne f f 2 Cor. 12.21 . Col. 3.5 . 2 Pet. 2.10 . of vncleannesse , and is said , g g Pro. 6.33 . turpitudinem congregare , to gather filth vpon him that commits it . Hence it is , that h h Lexicon Theo. D. Boyes . Fr. Holyoke . peccare is pellicare , all sinne is named of adultery . For as adulterie is the leauing of a mans owne wife , and going to a i i Pro. 2.16 . strange woman ( whereupon k k Iac. de vorag . adulter , quasi ad alter ) so sinne is a falling away from God , to whom our soule is ioyned in mariage , and a coupling with Satan , with whom wee ought to haue nothing to do . Now , if each sin be a kind of adultery , then adultery hath kinred with each sinne : and kinred with sin , is like kinred with sinners ; the neerer the worser , l l Deut. 7.3.7 . 2 King . 8.26 . as Scripture shewes both in expresse words and euident examples .

This sinne is one of the principall which defiles the Church of GOD . For it is lamentable to see , how men staine and spot themselues with the lusts of the flesh , whilst as Beares for a bone , so they for the flesh , doe euen rend and teare one another in pieces . Hence so many loathsome diseases in the body ; hence so many duels and combates in the field ; hence so many franticke butcherings , and stabbings in the house . O that euer valour should come to be prostituted in so vaine a cause ! But wee are like m m Vide Iunij adag. Sybar . Sybarites , and haue chaunged manhood into womanishnesse , that if Diogenes were passing his iourney from them to vs , he would say as once of his iourney from the Lacedemonians to the Athenians , n n Diog. laer . de vit. philo . Eo à viris ad foeminas . I am going from men to very women . So as a man may say to our Gallants , as o o Eras . Apoph . lib. 6. Alexis to Calimedon , Many haue died 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but thou 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , many , for the loue of a Common-wealth , but thou for the loue of a common wench .

For remedy hereof , remember Pauls words , p p 1 Thes. 4.3 . 1 Thes. 4.3 . 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 , and not in the lust of concupiscence . Where marke , how hee bids you keepe your bodies , viz. possesse them . For harlots , and harlot-mongers doe not possesse their bodies themselues , but set them out to hire , and giue possession of them to others .

Againe , marke what he cals the body ; a vessell : euen , q q 2 Tim. 2.20 . Vas in honorem , a vessell of honour in Gods house : but by lust a man makes it r r Ierem. 1.13 . ollam succensam , a seething pot in the Deuils Kitchin , that boyles in the minde . Now , if thy body be in this case , s s Ierem. 6.7 . Frigidam fac malitiam , ( there is such a phrase in Ieremy ) coole thy naughtinesse , euen as Cookes doe their pots ; and that , eyther by infusion of water , or by substraction of wood , or by remouing it from the fire .

First , I say , if the vessell of thy body boyle ouer with lust , runne to the waters ; but not to the waters which the harlot speakes of , t t Prou. 9.17 . Stolne waters are sweet , Prou. 9.17 . but to the waters which Solomon directed to , v v Prou. 5.15 . Drinke the water of thine owne Cisterne , and let them be thine , and not the strangers with thee . I am not ignorant that lust is sometime compared to water , but that is not a cooling but a kindling water . u u August . de ciuit . Dei . lib. 21. cap. 5. Saint Augustine makes mention of a Well in Epirus , that , when firebrands were put into it , it would quench them : but ( which is strange ) when they were quenched , would set them on fire againe . Such a water is an harlot which quencheth lust for a time , & sets the body on fire euer after . Haue therefore a Well of thine own , for x x Pro. 23.27 . an harlot is as a deepe ditch , and a strange woman as a narrow pit .

Secondly , if thy concupiscence be not allayed this way , take away the wood . For y y Eccles. 28.10 . Secundum syluae ligna exardescit ignis , Eccles. 28.10 . As is the wood of the fire so is the fire it selfe . Now the fewell of lust is gluttony and drunkennesse . z z August . de temp. Ser. 69. Semper iuncta est saturitati lasciuia , saith Augustine . Saturity is the breeder of impuritie , & foulenesse the childe of fulnesse . See it in Noah , a a Incert . author . Noam , qui euasit aquam , euicit vinum . Noah that escaped the water , could not escape the Wine , for wine did make him sinke , whom water made to swimme . See it in Lot , b b Origen . in Gen. hom. 8. Ebrietas decipit quem Sodoma non decipit . Drunkennesse deceiued him whom Sodome deceiued not . Vritur 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 . No maruaile then , if vncleannesse be so hardly auoyded , when drunkennesse and gluttony be so much affected .

Thirdly , to quench lust vtterly , remoue thy body quite from the fire : auoyd the company of vnchaste women . For this by the wisest men hath beene iudged the wisest course . c c Gen. 39.10 . 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 . d d Isid. Pelus . lib. 2. Epist. 62. Lectione didici saith Isidore of Pelusium , I haue learned by reading , of a certaine King ( it was Antiochus the third , as I haue learned ) who at Ephesus beholding the priest of Diana , ( a woman of incomparable beautie ) went presently out of the Citie , e e Id. ib. ne praeter voluntatem nefarij aliquid admittere cogeretur . Least , more then hee was willing to , hee should be tempted to commit vncleanenesse with her . 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 would not yeeld so much as to see her . f f Isid. Pelus . vt sup. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

g g Eras . annot. in Hieron . Epist. ad Innocent . Erasmus somewhat tartly , cals adultery Magnatum ludus , the sport of Nobles . For my part I had rather speake of Magnatum laudes , then Magnatum ludos , rather of their praise , then of their plaies ; onely I wish that greatnes would not be a patrone to gracelesnes , nor riches a couer for base actions . Excellent is that , which is reported of Dionysius the tyrant , Tacitus . who reprouing his sonne for deflowring a woman , asked him , if euer hee had heard , that himselfe , his father , had done any such thing . No , saith the young man , and no meruaile , for you had not a King to your father . True , saith hee , neither wilt thou haue a King to thy sonne , if thou ceasest not quickly to follow such courses as these .

Therefore , great cause haue wee to blesse God , who hath giuen vnto vs so gracious a King , who , as in other vertues hee excels other Kings , so in chastity , hee excels himselfe ; No doubt , but his royall sonne , our Noble Prince Charles , as he was borne of the mirrour of chastitie , so also , ( which yet let vs not cease to pray for ) he will continue a mirrour thereof , to the glory of himselfe , and the admiration of the whole Christian world . And let this suffice for the first part of my Text. Now to the second .

Open vnto me .

WEe haue heard in this speach of Christs to his Church , the sweet words he gaue vnto her ; 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 , or sitting at the chamber dore of his loue , desiring to bee let in ; Together also with an insinuation of some dislike in his minde , that hee is made to waite so long , before he can be receiued in to her .

As if hee had said , What my deare Spouse , dost thou sleepe all night , and I thy louer , yea , they Sauiour , here shiuer in the colde ? hauing my head wet with dew , and my lockes with the drops of the night . Nay , my dearest , vse mee not so . Arise , Open vnto mee .

Temporanoctis eunt , Ouid. excute poste seram . l l Rom. 15.12 . The night is past and the day is come , Vp , let me in ; put me on . Cast away the workes of darkenesse , and clothe thee with the armour of light . m m Bernard sup. Cant. serm. 61. Hic literalis lusus . This , saith Bernard , is the sport of the letter . The sence we must further inquire for . 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.

A word it is of liberty , and of liberall signification : yet all that in this place it imports may be reduced to two actions . Something , that she is to doe to her children ; Something that her children are to do to themselues .

That which the Church is to doe to her Children , is to Preach Christ vnto them , n n Isa. 1.1 . which is an opening of the prison dore , and setting the prisoner at liberty , Isa. 61. 1. Thus Augustin vnderstands the place , o o August . in Iohan. tract. 57. Aperi mihi , id est , praedica me . Open vnto me , that is , Open me ; Preach and declare me . p p Id. ibid. Ad eos quippe quiclauserunt contra me , quomo do intrabo sine aperiente ? For vnto such as haue shut me out , how shall I enter without an opener ? How shall they heare without a q q Rom. 10.14 . Preacher ? This thing Christ else-where desires of his Church , Cant. 2.10 . r r Cant. 2.10 . Arise my loue , my faire one , and come thy way . Arise out of thy bed of contemplation , Come away , looke about , and s s Ioh. 4.35 . behold the regions white vnto haruest , Ioh. 4.35 . Make hast and be quicke in preaching . A businesse indeede of important celerity ; in respect whereof wee must passe by men t t Luc. 10.4 . vnsaluted , Luc. 10 4. And leaue euen our father u u Math. 8.12 . vnburied . Mat. 8.22 And it may be , Christ therefore a little before his death washed his disciples v v Iohn . 13.15 . feete , that they might be nimble , and expedite in preaching , that others seeing them , might cry out in admiration x x Rom. 10.15 . How beautifull are the feete of them that bring glad tydings of peace , and glad tidings of good things ! Rom. 10.15 . Vndoubtedly a most worthy worke of the Church , as can be . 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 .

Seeing then this businesse of preaching is committed to the Church , it is her duetie to chuse men that can , and men that will , vndertake so weighty a businesse as preaching is : Men that can . For euery blocke is not apt for a Mercury , nor euery honest man to be a teacher . It is y y Nazi . Apol. pag. 6. ars artium et scientiarum regere hominem , saith Nazianzen , an Arte of all Artes and sciences to be a teacher and ruler of men . Therefore Paul saith , he must nor be a z z 1 Tim. 3.6 . Neophyte , a young Scholler . 1 Tim. 3.6 . a a Cyprian exhortat . ad marty . Neque 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 . Which made Nazianzen so pittifully to complaine , that some in his time did b b Figulinam in dolio discere . Gilber . Cog. paraem . 2.7 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as the prouerbe saith , that is , as he expounds it , learne knowledge of CHRIST by the destruction of soules , like vnto bad Phisitians , who learne skill by hurting their patients . For my part , saith hee , I haue euer preferred it as a point of wisedome , c c Nazian. apol. candidam potius aurem submittere , quam stolidam linguam mouere . Rather to vse an ingenuous eare in hearing , then to moue a blockish tongue in speaking .

Againe , it is the Churches duety to chuse men that will Preach . For as good be silent with ignorance , as with idlenesse . 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 . d d Exod. 28.34 . Moyses commanded Aaron the high Priest , to make him a coate , at the skirts whereof were to be pomegranates of blew silke , and bels of Gold , that his sound might bee heard , when hee went into the holy place , and when hee went out , that he might not dye . Exod. 28.34 . Hereupon e e Greg. Past . lib. 2. cap. 14. et Epist. lib. 1. ep. 24. 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 . f f Idem vt sup. Sacerdos quippe ingrediens vel egrediens moritur , si de eo sonitus non audiatur . For the Priest going in and comming out dyeth , if there be no sound of preaching , nor no sound preaching come from his mouth . Wherefore let vs bee continually following our businesse . Let vs , saith Origen g imitate Moyses and Aron . Orig. in Leuit. hom. 6. What is said of them ? That they departed not out of the Tabernacle day nor night . What did they there ? Aut à Deo aliquid discere , aut populum àocere . Either learne something of God . or teach something to the people . 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 ; or by expounding the Scripture to teach something to the people . And thus much of this .

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 : 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 , as another soule to his soule , quickning him with another life , which Paul cals h h Ephes. 4.18 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 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 i i 1 Cor. 15.28 . GOD shall be all in all , 1 Cor. 15.28 . But when by the subtiltie of the Diuell , it was mans vnhappy case to fall from God , then did hee banish and expell that sweet guest out of his soule , and was himselfe expelled and banished out of Paradise . And looke how God in Iustice then , shut the gate of Paradise against man , that hee should not any more come thither : so hath man by sinne , euer since , shut the dore of his heart against God , that hee cannot lodge there . Hence it is , that God who doth neuer cease to seeke and to saue , doth beg and craue of vs , 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 .

Now the dores by which hee is to enter in to vs , are the dores of our senses , and the dores of our vnderstanding . By the one wee heare and see him ; by the other wee loue and beleeue in him . And because there is nothing in the vnderstanding which is not first in the sense , therefore ( as I take it ) we must first Open the dore of our senses , heare him in the Word , see him in the Sacrament , and then , the dores of our vnderstanding , apprehend him by Faith , and retayne him by Loue .

First then , Open vnto him , that is , Open thine eares to heare him preached : a most necessary worke for a Christian ; for , k k Rom. 10.17 . Faith come by hearing , and hearing by the Word of God , Rom. 10.17 . Yea , euen such as haue seene Christ , and seene him crucified , yet haue not beleeued in him by seeing , but by hearing . The Centurion that watched him at his death , l l Mark . 15.36 . hearing him with a cry giue vp the Ghost , said , Truely this was the Sonne of God . m m Bern. super . Cant. ser. 28. Auditus inuenit quod non visus : ( saith Bernard ) Oculum species fefellit , veritas auri se infudit : His hearing found out that which his seeing could not prie into : and Truth shewed her selfe to his care , that could not be perceiued with his eye . Therefore , God saith to his Church , Psal. 45.11 . n Audi filia & vide , Heare ô Daughter and see , Psal. 45.11 . o o Bern. vbi sup. Quid intendis oculum , aurem para ; Why dost thou bend thine eye , rather prepare thine care , that thou maist say with them in the Psalme , p p Psal. 48.8 . Sieut audiuimus sic vidimus , &c. As wee haue heard , so haue wee seene in the Citie of the Lord of Hoasts , in the Citie of our God , Psal. 48 8.

Then , Open vnto him , that is , open thine eyes to see him crucified . Looke on him in the Sacraments : in Baptisme , washing and purging thee : in the Lords Supper , feeding and nourishing thee . For , these are the signes which hee desires to be shewed by , and which will make vs , with Moyses , q q Heb. 11.26 . to see him that is inuisible . But rest not in the signe , that is but earth , aspire to that which is signified , which is in heauen .

To conclude , as r r Dan. 6.10 . Daniel set his windowes open to Ierusalem , so set thou thine eyes open to heauen , s s Hieron . ad Eustoch . vnde lumen introeat ( saith Ierome ) vnde vide as ciuitatem Domini : from whence thou maist see the light of grace , and behold the Citie of God . It is said of God , that t t Psal. 34.15 . his eyes are ouer the righteous , and his eares open to their prayers : Let thine eyes be toward God , as his are toward thee . Say with Dauid , v v Psal. 123.2 . Behold , as the eyes of seruants looke vnto the hand of their Master , and as the eyes of a Mayden vnto the hand of their Mistresse , so waite our eyes vpon thee O Lord .

When thou hast thus heard him , thus seene him , let him passe from thy sense to thine vnderstanding . There open thine heart to beleeue in him , and thy affections to loue him . Thine heart to beleeue in him : for , x x Rom. 10.10 With the heart man beleeueth vnto righteousnes , Rom. 10.10 . And y y Ephes. 3.17 . Christ doth dwell in the heart by Faith . Ephes. 3.17 . Ianua nostrafides est ( saith z z Ambr. in Psal. 118. serm. 12. Ambrose ) quae totam domum sifuerit robusta communit . Faith is the dore which letteth Christ into the soule , which if it be strong , all the house is the stronger . And strong it is , if any vertue be strong . a a Bernard . sup. Cant. serm. 76. Attingit inaccessa , deprehendit ignota , comprehendit immensa , apprehendit nouissima : 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 ; for that most blessed and glorious Trinitie , which wee cannot conceiue in our hart by knowledge , wee doe receiue into our soules by faith . Per istam ianuam Christus ingreditur , b b Amb. in Psal. 118. ser. 12. saith Ambrose . By this gate Christ enters into the soule , and there rests as in his holy temple . Finally , faith is , c c Lud. Viu . com . in Aug. de ciu. dei lib. 1. cap. 1. huius vitae viaticum . Our whole prouision for this life , without which a man can neither d d Heb. 11.6 . please God , nor e e Nam qui non placeat deo , non potest illi placere deus , Bern. in Cant. ser. 24. God him .

When thou hast thus got him by faith , hold him by Loue : For else hee will soone be gone from thee againe . The two f f Rib. de templ . lib. 1. cap. 21. dores which lead into the Sanctum Sanctorum , had sides round , or folding , and were g g 1 King . 6.24 . se inuicem tenentia , holding or clasping each other : to teach vs , that the two dores of Faith and loue , by which Christ Iesus goes into the soule , as into his holy Temple , must neuer be separate nor diuided , but must se inuicem tenere , claspe hands together : because , h h Leo de collect . & eleemos . ser. 5. Sicut in fide est operum ratio , sic in operibus fidei fortitudo , saith Leo : Euen as in Faith is the order of our workes , so in workes is the life of Faith .

And thus haue wee heard how wee must open to him ; that we may the better doe it , let vs see how he knockes for enterance , and why . For the first , vnderstand that God knockes at the gate of our heart , for lodging there , diuers wayes . First , i i 2 Cor. 5.20 . 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 . Secondly , by wholesome inspiration , Reu. 3.20 . k k Reu. 3.20 . Behold , I stand at the doore and knocke , if any man will heare my voyce , and open vnto mee , I will come in to him , and sup with him . Domine , ( saith l l Aug. confess . lib. 10. cap. 6. Augustine ) amo te , percussisticor meum , & amaui te : Lord , I loue thee , thou hast knocked at my heart , and I haue set my minde on thee . And m m Acts 17.27 . doubtlesse he is not farre from euery one of vs . Not farre , no , n n Senec. epist. 41 Prope est à te Deus , tecum est , intus est , saith diuine Seneca . God is neere thee , with thee , within thee . Ita dico , Lucili , sacer intra nos Spiritus sedet . Yea , it is , as I say , there is an holy spirit resting in vs , or rather , not resting , but stirring & moning vs to holy actions . o o Idi . bid . Bonus vir sine deo nemo est , so impossible is it for any man to be good without God .

Thirdly , by the Creatures : the world is a Booke , Heauen and earth opened leaues , each creature a letter , to teach vs to know and to loue God : p p Aug. confess . lib. 1. cap. 6. Domine ( saith Augustine ) & coelum & terra , & omnia quae in eis sunt , ecce vndique mihi dicunt vt te amem , nec cessant dicere omnibus , vt sint inexcusabiles . Heauen and earth , and all things therein , lo , ( ô Lord ) they all speake to me to loue thee , and so they doe to all other men , to make them without excuse . Lastly , by afflictions . And then God knockes vs somewhat hard indeed . For , as Iob saith , q q Iob 33.15.16 God speakes once or twice , & one seeth it not , in dreames and visions of the night : Then he openeth their eares , euen by their corrections which he hath sealed . So that God Opens mens eares to heare his call , and then men Open their harts to let him in .

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 r r Act. 12.10 . Iron gate of the Citie , which opened vnto Peter of its own accord ? And art not thou our Sampson , able to breake vp , and breake downe the s s Iudg. 16.3 . gates of our Azzah , and to carry them with thee into thy holy mountaine ? Lastly , hast not thou the Key of Dauid , which t t Reuel. 3.7 . 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 ?

Yes my deare brethren , God desires of vs to let him in , because his presence is not pleasing to himselfe , 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 v v Prou. 8.31 . delight to be with the sonnes of men , especially if they againe delight to be with him . And hence it is , that wee haue so many sweet exhortations , u u Eph. 4.30 . not to grieue his spirit , x x 1 Thes. 5.19 not to quench the spirit : but to y y Psal. 31.23 . loue the Lord , and to z z Psal. 37.4 . 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 , nor remaines in any place where he is not welcome .

Therefore , he is not more ready to demaund entertainment of vs , then hee is forward to giue abilitie of the thing vnto vs . For , a a Iohn 15.5 . without him can wee doe nothing . As no man but Christ could b b Reu. 5.5 . Open the clasped Booke , that Gods counsels might be deliuered to vs ; 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 : Our heart , as hee did the c c Acts 16.14 . hart of Lydia , Acts 16.14 . Our d d Luke 24.31 . wits , as the two Disciples that went to Emmaus , Luke 24.31 . Our eyes , as the e e Mar. 10.47 . eyes of blinde Bartimaus , Marke 10.47 . Our eares , as the eares f f Mar. 7.34 . of the deafe and dumbe man , Marke 7.34 . Domine ( saith g g Aug. confess . lib. 10. cap. 27. Augustine , vocasti , & clamasti , & rupisti sur ditat●m meam : Lord , thou hast called , thou hast cryed , and beate through my deafnesse . h h Id. ibid. Coruscasti & splenduisti , & fugasti cacitatem meam : Thou hast glittered , thou hast shined , and driuen away my blindnesse . Then Lord , giue what thou commandest , and command what thou wilt .

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 , whilst hee requests it of you now .

Gouernours and Rulers , heare what is said of Hezekiah , 2 Chro. 29.3 i i 1 Chron. 29.3 Hee opened the dores of the house of the Lord ( which k k 2 Chr. 28.24 Ahaz had shut ) in the first yeere of his raigne , and the first moneth of the yeere . 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 , l l Psal. 118.19 . Open me the gates of righteousnesse , that I may goe in , and praise the Lord .

Yee Reuerend Fathers , and Pastors of the Church , remember what is said of Christ , m m Mat. 5.2 . He opened his mouth and taught , Mat. 5.2 . which signifies , eyther that hee spake of n n Apertio oris profunditatem significat sacramenti . Strab. in Gloss. ad loc. high matters , according to that of Mat. 13.35 . o o Mat. 13.35 . I will open my mouth in Parables , I will declare hard sentences of old : or else , that hee spake boldly and confidently , accordng to that of Ezeck. 29.21 . In that day I p p Ezek. 29.21 . will giue thee an open mouth in the midst of them . And this being remembred , will vntie the strings of their tongues , whose mouthes seeme to be coped vp like Ferrets , and can say nothing at all : or whose practise is q q Origen . in Gen. hom. 10. Linire parietem lapsantem , as Origen speakes , to daube a tottering wall , and colour ouer their sinnes , with silent ouer-passing , which they should rub out with sharpe reprouing .

Ye worshipfull Magistrates and Iudges . Heare what Bethsheba saith to her sonne . Prou. 31.8 . r r Prou. 31.8 . Open thy mouth for the dumbe in the cause of all the children of destruction . Remember that ye be liuing lawes , to teach men by your actions , as well as by your counsailes . And one day we shall all appeare before the iudgement seate of Christ . s s Bern. Epist. Vbi plus valebunt pura corda quam astuta verba , & conscientia bona , quam marsupia plena . When a pure heart shall do more then a subtile tongue , and a good conscience preuaile aboue a full purse .

Ye rich men , Remember what God saith to his people , Deut. 15.8 . t t Deut. 15.8 . Thou shalt not shut thy hand from thy brother , but thou shalt Open thy hand vnto him . And to conclude all , you that are tradesmen , as you Open you shops to men for gaine , so Open your hearts to Christ for godlinesse , v v Heb. 9.8 . 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 : As u u Gen. 8.9 . Noah Opened the window of his arke and tooke in the Doue , that came flying to him with an Oliue leafe in her mouth : so let vs Open the dore of our heart , and receiue Gods Doue , his blessed spirit , that brings the Oliue of peace with him .

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 . x x Psal. 24.9 . Lift your heads O ye gates , and be ye lift vp ye euerlasting dores , and the King of Glory shall goe in . Let the King of glory come into our soules now , that wee may come into his kingdome of glory hereafter . To which King of glory , One eternall , and euer-liuing God , and three persons , the father , sonne , and holy Ghost , be all glory , might , Maiesty , power and dominion for euer and euer Amen .

FINIS .