THE
ROSE
AND
LILY.
Solomons
Song
.
2.1
.
J
am
the
Rose
of
Sharon
,
and
the
Lily
of
the
Valleys
.
THE
summe
of
mans
duty
to
God
consists
in
the
keeping
of
the
ten
Commandements
which
(
for
the
brevity
of
them
)
Moses
,
that
man
of
God
,
calles
[
a
](A09013-e33810-b)
a
Exod
34.28
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Gnasereth
haddebarim
,
decem
verba
,
ten
words
:
our
Saviour
Christ
reduceth
those
ten
to
two
:
and
the
Apostle
S.
Paul
reduceth
those
two
to
one
,
when
he
sayes
;
that
[
b
](A09013-e33850-b)
b
Golat.
5.14
.
love
is
the
fulfilling
of
the
Law
.
But
all
love
is
not
lovely
in
us
,
nor
likeing
to
God
:
for
as
there
is
the
love
of
God
;
so
there
is
the
love
of
our selves
,
and
the
love
of
the
world
,
which
two
last
,
like
Pharaohs
leane
kine
[
c
](A09013-e33870-b)
c
Gen.
41.21
.
,
eat
up
and
devour
the
former
,
and
yet
are
never
the
better
;
and
therefore
they
must
bee
pruned
away
,
that
the
former
may
be
grafted
in
.
Now
Solomon
(
who
passed
[
d
](A09013-e33890-b)
d
2
Chron.
9.22
all
the
Kings
of
the
earth
in
wisdome
)
wrote
three
books
;
the
booke
of
the
Proverbs
,
to
prune
away
the
love
of
our selves
;
we
must
not
thinke
our selves
to
be
wiser
than
all
others
,
and
[
e
](A09013-e33910-b)
e
Pro.
v
1.7
despise
instruction
lest
wee
prove
fooles
:
And
the
booke
of
Ecclesiastes
,
to
prune
away
the
love
of
the
world
;
because
[
f
](A09013-e33930-b)
f
Eccles
1
4.
all
is
but
vanity
and
vexation
of
spirit
.
Cum
enim
duo
sunt
mala
,
quae
vel
sola
vel
maxime
militant
adversus
animum
,
vanus
scilicet
amor
mundi
,
et
superfluus
sui
;
pesti
vtrique
duo
illi
libri
obviare
noscuntur
,
saith
S.
Bernard
[
g
](A09013-e33960-b)
g
In
Cant.
Ser.
1
.
Whereas
there
are
two
evills
,
which
either
solely
or
cheifely
doe
fight
against
the
soule
,
to
wit
,
the
vaine
love
of
the
world
,
and
the
over-weaning
love
of
our selves
;
those
two
Bookes
yeeld
a
remedy
for
each
malady
:
Alter
sarculo
disciplinae
prava
quaeque
in
moribus
,
et
superflua
carnis
resecans
;
alter
luce
rationis
in
omni
gloria
mundi
fucum
vanitatis
sagaciter
deprehendens
,
veraciterque
distinguens
à
solido
veritatis
:
The
one
by
the
pruning-hooke
of
instruction
cuts
off
the
rudenesse
of
manners
,
and
the
superfluous
desires
of
the
flesh
;
the
other
by
the
light
of
reason
doth
quickly
apprehend
the
smoake
of
vanity
in
the
glory
of
the
world
,
and
distinguish
it
from
the
truth
:
And
he
wrote
this
third
booke
of
the
Canticles
,
to
ingraffe
the
love
of
God
in
our
hearts
.
As
the
inmost
part
of
the
Temple
was
called
[
h
](A09013-e34000-b)
h
Heb
9.3
.
Exod
26.34
.
the
Sanctum
Sanctorum
,
the
Holy
of
Holies
as
being
the
Most
holy
place
,
so
is
this
booke
called
Canticum
canticorum
,
the
Song
of
Songs
from
the
excellency
of
it
,
as
being
the
cheefest
Song
,
not
only
of
Solomons
(
who
wrote
[
i
](A09013-e34040-b)
i
1
Kings
4
23.
a
thousand
and
five
)
but
also
the
most
excellent
Song
that
ever
was
pend
,
as
describing
the
union
and
Communion
betweene
Christ
and
his
Church
more
excellently
and
elegantly
then
any
other
.
The
pen-man
of
this
booke
is
Solomon
,
which
is
a
name
of
peace
:
he
begins
his
booke
with
a
[
k
](A09013-e34060-b)
k
Sol.
Song
.
1
2
kisse
,
which
is
a
signe
of
peace
:
and
the
whole
subject
of
the
booke
is
love
,
which
is
[
l
](A09013-e34080-b)
l
Calvin
.
fomentum
pacis
,
the
fomentation
of
peace
;
for
it
is
a
Divine
Epithalamium
,
or
marriage
song
upon
the
holy
nuptialls
betweene
Christ
and
his
Church
.
And
although
some
(
perhapps
)
would
understand
it
literally
of
the
marriage
betweene
Salomon
and
Pharaohs
daughter
:
yet
as
our
Saviour
Christ
said
once
,
[
m
](A09013-e34130-b)
m
Mat.
12.42
.
a
greater
then
Salomon
is
here
;
so
may
I
say
now
,
a
greater
then
Solomon
is
here
meant
,
and
a
Spowse
farr
more
glorious
and
beautifull
,
then
Pharoahs
daughter
.
As
there
were
two
Alexanders
,
the
one
Apellis
opus
,
the
other
Philippi
filius
,
the
one
portrayed
by
Apelles
,
being
unmatchable
for
the
skilfulnes
of
the
art
,
the
other
the
sonne
of
Philip
,
being
invincible
for
the
valour
of
his
heart
:
so
there
were
two
Solomons
,
the
one
typricall
,
the
other
mysticall
;
the
one
the
wisest
among
the
sonns
of
men
,
and
yet
but
a
man
;
the
other
excelling
all
men
,
for
he
[
n
](A09013-e34230-b)
n
Psal.
45.7
.
was
annoynted
with
the
oyle
of
gladnes
above
his
fellowes
,
being
both
God
and
man
,
and
he
it
is
that
is
chiefly
spoken
of
in
this
booke
,
which
sets
downe
the
mutuall
and
reciprocall
love
betweene
him
and
his
Church
.
Now
the
Scripture
mentioneth
[
o
](A09013-e34240-b)
o
Hierome
&
Answorth
on
th
.
Cant.
the
Bride
,
the
Bride-Groome
,
and
the
friends
of
them
both
,
and
all
these
in
this
Song
(
especially
the
two
former
)
are
brought
in
as
speakers
every
one
of
and
unto
others
.
The
Text
that
I
have
chosen
is
the
speech
either
of
Christ
,
or
of
th●
Church
;
for
in
respect
of
both
it
may
[
p
](A09013-e34260-b)
p
Em.
Sa.
in
locum
.
be
said
,
I
am
the
Rose
of
Sharon
,
and
the
Lily
of
the
valleys
.
I
have
all
this
while
but
shewed
you
the
Trees
,
I
shall
now
give
you
of
the
Fruit
;
and
open
the
shell
,
that
you
may
tast
the
sweetnes
of
the
kernell
:
wee
have
hitherto
,
as
in
hortis
inclusis
,
stood
without
,
I
shall
now
bring
you
into
the
Spouses
garden
,
where
you
may
gather
Roses
,
and
feed
on
Lilies
.
The
words
conteyne
three
parts
First
,
Subjectum
,
a
Subject
,
in
the
first
word
,
I
,
and
that
is
either
Christ
,
or
the
Church
.
Secondly
,
Subjecti
Attributa
,
the
attributes
of
this
subject
,
the
Rose
and
the
Lily
.
Thirdly
,
Attributorum
Limitatio
,
the
Limitation
of
these
Attributes
,
the
Rose
of
Sharon
,
and
the
Lilly
of
the
valleys
.
I
will
begin
first
with
the
best
Subject
,
and
shew
you
wherein
Christ
doth
resemble
the
Rose
of
Sharon
:
for
of
him
doh
S.
Hierome
and
others
[
q
](A09013-e34370-b)
q
Orig.
Bernard
Amb.
Angelom
,
et
Doctor
Dove
in
lacum
.
expound
the
Text.
Most
of
the
Fathers
following
the
version
of
the
Septuagint
,
in
stead
of
,
I
am
the
Rose
of
Sharon
,
read
it
,
I
am
the
Flower
of
the
field
;
and
thus
S.
Amb.
[
r
](A09013-e34430-b)
r
Apud
Angelom
.
expounds
it
:
Ante
suam
incarnationem
Salvator
in
Angeli
persona
Patriarchis
et
Prophetis
loquendo
,
solus
cui
nullus
similis
inter
Angelos
,
Thronos
,
Dominationes
,
et
Potestates
,
omnibus
admirandus
,
singularis
flos
in
toto
coelorum
campo
coruscans
,
probatur
.
When
our
Saviour
spake
to
the
Patriarks
and
Prophets
in
the
person
of
the
Angels
,
he
shewed
himselfe
to
be
the
chiefe
sweet-smelling
Flower
of
Heaven
,
having
none
like
him
among
the
Angels
Thrones
,
Dominions
or
Powers
.
But
,
as
a
precious
stone
lying
hid
in
the
earth
,
or
as
a
Iewell
being
lockt
up
in
a
casket
,
though
it
be
glorious
and
beautifull
in
it selfe
,
yet
is
not
beneficiall
unto
us
,
untill
it
be
digged
or
taken
out
for
our
use
;
So
though
Christ
were
alwaies
glorious
in
himselfe
,
while
he
was
yet
insinu
Patris
[
s
](A09013-e34460-b)
s
John
1.18
.
in
the
bosome
of
his
Father
,
and
Gods
goodnes
was
great
in
that
Christ
was
promised
as
soone
as
man
had
sinned
,
that
[
t
](A09013-e34480-b)
t
Gen.
3.15
.
the
seed
of
the
Woman
should
breake
the
head
of
the
Serpent
;
yet
was
not
this
mercy
so
apparent
and
manifest
unto
us
,
untill
the
fulfilling
of
those
gracious
promises
made
to
the
Patriarches
untill
CHRIST
came
into
the
wombe
of
his
mother
,
and
this
pearle
[
u
](A09013-e34510-b)
u
Mat
13.46
.
of
price
was
(
as
it
were
)
taken
out
of
the
Casket
,
untill
he
was
incarnate
and
made
man
for
man
:
and
therefore
give
mee
leave
to
speake
of
this
sweete
smelling
flower
as
he
flourished
upon
earth
,
and
to
follow
the
last
and
best
translation
which
renders
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Chabatsaleth
,
as
it
properly
[
w
](A09013-e34540-b)
w
Arias
montan
.
Pagnin
.
signifies
the
Rose
;
for
Christ
doth
resemble
the
Rose
in
three
respects
.
First
the
rednes
and
the
prickles
of
the
Rose
do
represent
unto
us
Christs
passion
.
Secondly
,
the
sweet
smell
of
the
Rose
notes
unto
us
his
comfortable
doctrine
,
and
sweet
conversation
upon
earth
.
Thirdly
,
the
Rose
lying
dead
in
winter
,
but
budding
out
againe
in
spring
,
signifies
his
resurrection
from
the
dead
:
in
these
respects
he
resembles
the
Rose
.
And
first
of
the
first
,
the
rednes
and
prickles
of
the
Rose
represent
Christs
passion
.
Not
only
Pliny
,
[
x
](A09013-e34640-b)
x
Liber
.
2
Cop.
4
but
experience
teacheth
us
,
that
the
Rose
Tree
is
very
full
of
prickles
;
so
was
the
life
of
Christ
,
from
his
cratch
to
his
crosse
it
was
even
a
continuall
passion
,
and
therefore
in
the
Creed
Christs
suffering
doth
immediatly
follow
his
birth
.
He
is
no
sooner
borne
into
the
World
,
but
Herod
seekes
to
send
him
out
againe
;
as
soone
as
he
hath
life
,
he
seekes
to
put
him
to
death
,
and
[
y
](A09013-e34700-b)
y
Mat.
2.16
.
destroyes
all
the
children
of
Bethlehem
,
that
he
might
destroy
him
;
as
the
Apostle
Paul
sayes
of
himselfe
[
z
](A09013-e34730-b)
z
2
Cor.
11
27
,
so
may
I
say
of
him
,
He
was
in
wearines
and
painfulnes
,
in
watchings
often
,
in
hanger
and
thirst
,
in
fastings
often
.
But
these
were
but
the
beginnings
of
sorrow
,
in
respect
of
that
which
he
felt
at
his
passion
:
these
were
but
dropps
in
respect
of
that
shower
:
these
were
but
skirmishes
,
in
respect
of
that
battaile
:
these
prickles
did
but
peirce
his
Skin
,
those
his
Heart
;
these
wounded
his
Body
,
those
his
Soule
:
the
sufferings
of
his
Body
,
were
but
the
Body
of
his
sufferings
,
but
the
sorrow
of
his
Soule
,
was
the
Soule
of
his
sorrow
.
Goe
with
him
to
[
a
](A09013-e34750-b)
a
Mat.
26.36
.
Gethsemane
,
and
see
his
agony
in
the
garden
,
and
you
shall
see
our
propitiatory
sacrifice
(
though
men
were
made
upright
)
lye
flat
on
the
earth
:
he
that
had
no
place
[
b
](A09013-e34770-b)
b
Luke
9.36
.
wherein
to
lay
his
Head
,
could
easily
finde
a
place
whereon
to
lay
[
c
](A09013-e34780-b)
c
Mat.
26.39
.
his
Face
,
even
on
the
ground
:
he
that
bids
us
to
[
d
](A09013-e34790-b)
d
Mat.
11.29
.
take
his
yoke
on
us
,
for
it
is
easy
;
and
his
burthen
,
for
it
is
light
,
being
to
take
on
him
the
yoke
of
our
sinns
,
he
found
it
to
be
paynfull
,
and
our
burthen
heavy
:
the
first
Adam
was
[
e
](A09013-e34810-b)
e
Gen.
3.19
.
to
eat
his
bread
in
the
sweat
of
his
face
,
and
the
second
Adam
being
to
satisfy
for
sinne
(
for
which
that
was
a
curse
)
used
the
sweat
of
his
Face
,
and
that
no
ordinary
,
but
an
extraordinary
sweat
,
even
[
f
](A09013-e34830-b)
f
Luke
22
44.
dropps
of
bloud
:
by
and
by
comes
in
Iudas
that
traitour
,
with
company
to
apprehend
him
:
he
was
once
an
Apostle
,
but
he
went
out
from
Bethel
to
Betharah
,
from
the
house
of
God
to
the
house
of
confusion
,
and
sold
his
master
for
a
little
money
:
valuing
his
head
,
at
lesse
then
an
asses
head
was
valued
at
,
at
the
siege
of
Samaria
,
for
that
was
sold
for
[
g
](A09013-e34890-b)
g
2
Kings
6.25
fourescore
peeces
of
silver
,
and
Christ
but
[
h
](A09013-e34900-b)
h
Mat.
26.15
for
thirty
.
Goe
along
with
him
to
[
i
](A09013-e34910-b)
i
John
.
19.13
.
Gabbatha
,
and
see
his
sufferings
in
the
high
Priests
Hall
:
before
he
comes
thither
,
his
Disciples
[
k
](A09013-e34930-b)
k
Mat.
26.56
.
forsooke
him
,
but
Peter
followed
him
a
farr
off
to
deny
[
l
](A09013-e34950-b)
l
Luke
22.44
,
57.
him
:
he
that
cured
the
Eyes
of
the
blind
by
annoynting
them
[
m
](A09013-e34980-b)
m
John
9
6
with
clay
and
spittle
,
had
his
own
spit
on
to
put
them
out
:
he
was
derided
and
was
[
n
](A09013-e34990-b)
n
Isay
53
7.
dumb
that
had
cured
the
dumb
:
though
he
purchased
for
us
a
Crowne
of
glory
,
yet
was
he
himselfe
[
o
](A09013-e35000-b)
o
Matth
27.29
.
crowned
with
a
crowne
of
Thornes
:
the
multitudes
cry
of
[
p
](A09013-e35010-b)
p
Mat.
21.9
.
Hosanna
,
is
altered
and
turned
to
Crucifige
;
[
q
](A09013-e35040-b)
q
Mark
.
15.13
crucify
him
:
in
stead
of
spreading
their
[
r
](A09013-e35050-b)
r
Matth.
21.8
garments
in
his
way
,
they
part
[
s
](A09013-e35060-b)
s
Mat.
27.35
.
his
garments
among
them
:
hee
that
suffered
for
sinners
,
was
condemned
by
sinners
:
the
most
righteous
judge
of
the
World
,
was
condemned
by
the
most
unjust
judge
in
the
World
;
even
Pilate
,
though
he
had
pronounced
him
guiltles
[
t
](A09013-e35080-b)
t
Luke
23
22.
three
times
,
will
condemne
himselfe
rather
then
not
condemn
him
.
Goe
on
with
him
to
[
u
](A09013-e35090-b)
u
John
19.17
.
Golgotha
,
and
see
the
Catastrophe
of
his
tragedy
on
Mount
Calvary
:
and
you
shall
see
that
he
that
suffered
for
all
sinnes
,
suffered
in
all
his
senses
:
Sustinuit
in
tactu
,
clavorum
asperitatem
,
in
auditu
opprobriorum
confusionem
,
in
odoratu
sputorum
faeditatem
,
in
gustu
aceti
et
fellis
amaritudinem
,
in
oculis
lacrimarum
effusionem
:
[
w
](A09013-e35140-b)
w
Messreth
P●st
Dom.
post
.
1
Oct.
Pasch.
his
Eyes
saw
his
most
cruell
enemies
,
his
Eares
heard
their
bitter
revilings
,
his
Nose
smelt
the
stinke
of
the
place
,
his
taste
tasted
the
bitternes
of
the
Gall
and
Myrrhe
:
his
feeling
felt
the
accuratenes
of
the
torments
he
was
put
to
.
He
that
suffered
for
all
kindes
of
men
,
suffered
from
all
kindes
of
men
,
Kings
,
Priests
,
People
,
rich
and
poore
,
men
and
women
.
And
he
that
suffered
for
all
persons
,
suffered
in
all
the
parts
of
his
Body
,
we
may
[
x
](A09013-e35190-b)
x
Mr.
Austins
meditations
for
good
Friday
.
say
in
genere
(
for
we
cannot
count
the
species
)
that
he
suffered
from
all
kinde
of
men
all
kind
of
payne
,
in
every
kinde
of
subject
:
that
is
,
in
his
fame
,
his
honour
,
his
goods
,
his
Soule
and
Body
.
His
Head
that
did
wear
a
Crowne
of
Majesty
,
was
crowned
with
Thornes
;
his
Eyes
that
were
[
y
](A09013-e35240-b)
y
Sol.
Song
.
5.12
.
as
the
Eyes
of
Doves
upon
the
Rivers
of
waters
,
were
dazled
with
blowes
;
his
Cheekes
that
were
[
z
](A09013-e35290-b)
z
Sol.
Song
.
5.13
.
as
a
bed
of
Spices
,
and
sweet
Flowers
,
were
defiled
with
spittings
,
and
buffetted
with
fists
;
his
Hands
that
had
cured
diseases
,
had
now
need
to
be
cured
themselves
;
they
that
were
[
a
](A09013-e35320-b)
a
Ibid.
ver.
14
as
rings
of
Gold
had
now
rings
made
in
them
by
the
Nayles
:
his
Feete
that
were
[
b
](A09013-e35360-b)
b
Luke
7.38
John
11.2
.
washed
with
Maryes
teares
,
and
wiped
with
the
hayres
of
her
head
,
were
nayled
to
the
Crosse
:
we
had
no
whole
part
about
us
by
reason
of
our
sins
,
neither
had
heany
whole
part
about
him
by
reason
of
his
sores
,
but
this
Rose-tree
was
full
of
prickles
,
from
the
bottome
to
the
top
:
even
[
c
](A09013-e35390-b)
c
Esay
1.6
.
from
the
sole
of
the
foot
to
the
crowne
of
the
Head
there
was
no
soundnes
,
but
wounds
,
and
bruises
and
putrifying
sores
.
It
is
observed
by
S.
Bernard
,
[
d
](A09013-e35410-b)
d
De
Pass
.
Dom.
pag.
1219.
that
all
that
Christ
suffered
in
the
time
of
his
exinanition
,
is
to
be
referred
to
the
rednes
of
his
passion
,
and
the
often
effusion
of
his
bloud
was
the
better
colouring
of
this
Rose
.
Which
precious
bloud
of
his
was
shed
seaven
severall
times
to
free
us
[
e
](A09013-e35440-b)
e
Desructo
rvitiorum
.
from
the
seaven
deadly
sins
,
(
or
rather
from
all
the
deady
sinnes
(
wherewith
we
were
defiled
.
First
,
in
Circumcisione
,
when
hee
was
circumcised
and
had
his
name
given
him
(
that
[
f
](A09013-e35460-b)
f
Phil.
2.9
.
name
above
all
names
)
to
be
called
[
g
](A09013-e35470-b)
g
Luke
22.1
.
Iesus
:
Propterea
quod
tum
puram
salvationem
sanguinis
fundere
inciperet
,
qui
in
completione
salutis
nostrae
totus
erat
effundendus
,
saith
S.
Bernard
.
[
h
](A09013-e35500-b)
h
Vbi
prins
.
Because
he
did
then
begin
to
shed
his
bloud
for
our
salvation
,
which
was
wholly
to
be
shed
for
the
perfecting
of
it
.
Secondly
,
he
shed
his
bloud
in
sudore
,
when
he
sweat
drops
of
bloud
in
the
Garden
[
i
](A09013-e35520-b)
i
Luke
22.44
.
,
which
did
not
onely
distillare
,
droppe
downe
guttatim
drop
by
drop
,
but
decurrere
,
it
ran
downe
in
so
great
abundance
,
that
it
was
sufficient
to
colour
this
Rose
perfectly
red
.
A
third
effusion
of
his
bloud
for
the
colouring
the
Rose
of
his
passion
,
was
in
alapizatione
,
in
his
buffetting
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
say
the
Evangelists
,
[
k
](A09013-e35620-b)
k
Mat.
26
67.
colaphis
&
alapis
caedebant
eum
,
they
buffetted
him
and
smote
him
,
and
that
in
his
Face
and
Neck
[
l
](A09013-e35660-b)
l
Gorran
in
Marke
Chap.
14.
with
the
palmes
of
their
hands
,
and
their
fists
say
some
,
[
m
](A09013-e35680-b)
m
Aret.
in
Mat.
Cap.
27
or
else
with
fists
and
clubs
say
other
;
[
n
](A09013-e35700-b)
n
Bernard
in
Conc.
Evang
Tom
40
lib
6.
Cap.
2.
so
that
it
is
very
likely
[
o
](A09013-e35740-b)
o
Stella
in
Luc.
Cap.
22.
that
the
bloud
flowed
both
from
his
nostrills
and
mouth
,
though
the
Evangelists
expresse
it
not
totidem
verbis
.
Fourthly
,
his
bloud
was
shed
in
Flagellatione
,
[
p
](A09013-e35790-b)
p
John
19.1
when
he
was
scourged
by
Pilates
.
How
great
a
quantity
of
bloud
(
thinke
you
)
must
flow
from
the
most
pure
and
tender
Body
that
ever
was
(
for
,
quo
complexio
Nobilior
,
&
mens
dexterior
,
eo
tenerior
esse
solet
caro
[
q
](A09013-e35820-b)
q
Aristot
.
,
the
more
noble
the
complexion
,
and
the
more
nimble
the
apprehension
,
so
much
the
more
tender
is
the
Skin
)
How
much
bloud
(
I
say
)
must
flow
from
this
most
tender
Body
,
when
the
number
of
his
wounds
was
,
as
[
r
](A09013-e35830-b)
r
Ludolph
de
vita
Christi
some
say
,
five
thousand
foure
hundred
and
ninety
,
as
others
[
s
](A09013-e35840-b)
s
Barrad
.
To
4.
lib.
7.
cap.
6.
;
five
thousand
foure
hundred
seventy
and
five
:
or
as
others
[
t
](A09013-e35880-b)
t
Serm
Messreth
de
Sanct.
in
die
Parasceves
.
,
five
thousand
foure
hundred
and
sixty
,
according
to
the
verses
:
Sexaginta
&
Quadraginta
superaddito
millia
quinque
:
tot
fuerat
Christus
pro
nobis
vulnera
passus
.
Or
at
the
least
say
they
that
say
least
[
v
](A09013-e35900-b)
v
Do.
Gwiliams
7.
Gold
Candlesticks
treat
.
of
the
passion
.
,
six
hundred
and
sixty
,
according
to
the
number
of
a
band
of
souldiers
.
A
5th
effusion
of
his
bloud
was
in
Coronatione
,
when
[
w
](A09013-e35940-b)
w
Mat.
27.29
.
they
crowned
him
with
thornes
,
perhaps
there
might
be
some
Rose
trees
among
them
,
for
(
putting
him
to
the
most
exquisite
torments
,
)
it
is
likely
they
would
use
the
most
accurate
and
sharpest
prickles
:
Sixthly
he
shed
his
blood
in
clauorum
fossione
,
when
his
hands
and
feet
were
nailed
to
the
Crosse
.
Foderunt
manus
&
pedes
meos
,
saith
the
Psalmist
,
[
x
](A09013-e35980-b)
x
Psal.
22.16
.
in
his
person
;
they
digged
my
hands
and
my
feet
.
It
is
recited
and
refuted
by
Sixtus
Senens
.
[
y
](A09013-e36000-b)
y
in
Biblioth.
Patrum
lib.
8
pag.
625.
as
a
Heresie
of
the
Iewes
,
that
those
words
are
not
to
be
referred
to
our
Saviour
Christ
,
and
that
hee
was
not
nayled
,
but
tyed
to
the
Crosse
:
But
the
print
of
the
nayles
was
so
apparent
,
that
it
[
z
](A09013-e36040-b)
z
Iohn
20.25
,
27.
was
seene
and
felt
by
Thomas
:
and
if
we
may
beleeve
Socrates
,
[
a
](A09013-e36070-b)
a
lib.
1.
cap.
7.
the
nayles
he
was
nayled
with
were
so
bigge
,
that
Constantine
made
of
them
a
bridle
and
an
Helmet
.
The
seaventh
and
last
effusion
of
his
blood
was
in
lateris
apertione
,
when
his
side
[
b
](A09013-e36120-b)
b
Iohn
19.34
.
was
pierced
with
a
Speare
,
and
forthwith
came
thereout
water
,
and
blood
,
so
that
the
blood
ran
downe
from
his
side
which
the
Speare
had
pierced
,
from
his
hands
and
feet
which
the
nayles
had
bored
,
from
his
head
which
the
thornes
had
pricked
,
from
his
whole
body
which
his
sorrow
had
melted
,
the
fists
buffeted
,
and
the
whips
scourged
.
Well
therefore
might
the
Spouse
say
[
c
](A09013-e36130-b)
c
Sol.
Song
.
5.10
her
beloved
was
white
and
ruddy
,
for
hee
was
white
with
feare
,
and
red
with
bloud
:
well
might
the
Christian
Poet
[
d
](A09013-e36140-b)
d
Hoved●nius
.
say
of
him
,
Cum
cor
sentit
amoris
gladium
,
Cruor
carnis
rubricat
pallium
.
When
loves
dart
did
pierce
his
side
His
garments
crimson
red
were
dyed
Well
might
that
Evangelicall
Prophet
[
e
](A09013-e36240-b)
e
Psa.
63.1
,
2.
say
:
Who
is
this
that
commeth
up
from
Edom
,
with
died
garments
from
Bozrah
?
Wherefore
art
thou
red
in
thine
apparell
,
and
thy
garments
like
him
that
treadeth
in
the
Wine-fat
?
and
well
may
our
Princely
Poet
and
Prophet
Solomon
call
him
the
red
Rose
of
Sharon
.
In
floribus
duplex
est
gratia
,
coloris
&
odoris
,
saith
Isidore
:
[
f
](A09013-e36330-b)
f
Originum
.
lib.
17.
cap.
6.
flowers
have
a
double
grace
in
their
colour
,
and
in
their
smell
.
And
the
Rose
hath
the
name
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Greeke
,
quasi
bene
olens
,
from
the
sweet
smell
it
gives
,
for
it
is
sweet
to
a
Proverbe
:
and
our
Saviour
Christ
may
truly
be
said
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
he
did
resemble
the
Rose
,
both
in
colour
and
smell
.
As
the
rednes
of
the
Rose
represents
his
passion
,
so
the
sweet
smell
of
the
Rose
represents
his
sweet
conversation
upon
Earth
.
Lorinus
hath
observed
[
g
](A09013-e36440-b)
g
in
Epist.
ad
Pet.
cap.
2.
v.
3.
a
fourefold
sweetnesse
of
this
Rose
:
First
:
he
is
dulcis
in
cogitatione
ad
meditandum
,
sweet
in
the
thought
for
meditation
:
his
fruit
(
saies
the
spouse
[
h
](A09013-e36500-b)
h
Sol.
Song
2.3
)
is
sweet
unto
my
tast
,
and
the
Prophet
David
saies
,
[
i
](A09013-e36520-b)
i
Psal.
119.103
.
How
sweet
are
thy
wordes
unto
my
tast
,
yea
sweeter
then
honey
unto
my
mouth
.
Secondly
,
he
is
dulcis
in
aure
ad
audiendum
,
sweet
is
the
eare
to
heare
him
:
for
[
k
](A09013-e36540-b)
k
Sol.
Song
.
2.14
.
sweet
in
his
voyce
,
and
his
countenance
comely
.
Thirdly
,
he
is
dulcis
in
aspectu
ad
videndum
,
he
is
sweet
in
the
eye
for
to
be
seen
,
for
[
l
](A09013-e36560-b)
l
Eccl.
11
27.
the
light
is
sweet
,
and
a
pleasant
thing
it
is
for
the
eyes
to
behold
the
Sun
.
Fourthly
,
he
is
dulcis
in
opere
ad
exequendum
,
sweet
in
the
worke
to
obey
him
,
for
[
m
](A09013-e36590-b)
m
Eccl.
23.27
.
there
is
nothing
sweeter
then
to
take
heed
unto
the
Commandements
of
the
Lord
.
But
his
sweet
conversation
did
chiefly
appeare
when
hee
went
about
doing
good
both
in
words
and
workes
:
he
preached
the
Gospell
to
the
poore
,
liberty
to
the
captives
,
he
[
n
](A09013-e36600-b)
n
Mat.
11.5
.
restored
eyes
to
the
blind
,
eares
to
the
deafe
,
a
tongue
to
the
dumb
,
limbes
to
the
lame
,
and
life
to
the
dead
.
In
all
which
respects
,
wee
may
say
of
him
with
St.
Bernard
,
[
o
](A09013-e36630-b)
o
In
Cantic
.
Cantic
.
O
bone
Iesu
qui
suaviter
cum
Hominibus
conversatus
es
,
dulciter
cum
illis
locutus
es
.
O
blessed
Saviour
which
didst
converse
with
men
most
lovingly
,
and
talke
with
them
most
sweetly
,
herein
shewing
himselfe
to
be
the
sweet
Rose
of
Sharon
.
Thirdly
,
Floris
Viriditas
in
hyeme
absconditur
,
non
amittitur
:
the
greennes
of
the
Rose
is
hid
for
a
time
,
but
not
quite
lost
;
it
lies
dead
in
the
winter
,
but
at
the
spring
it
sprouts
up
againe
;
so
our
Saviour
Christ
was
dead
,
and
hid
for
a
time
in
the
earth
,
but
after
three
daies
,
he
rose
againe
,
and
appeared
to
his
Disciples
:
he
lay
dayes
;
that
he
might
be
knowne
to
be
dead
;
and
but
three
daies
,
lest
he
should
be
thought
to
have
been
dead
for
ever
.
Christs
lying
in
his
grave
was
like
our
falling
[
p
](A09013-e36700-b)
p
Dr.
Andrewes
Of
the
Resurrection
.
Ser.
1.
into
a
Bed
in
our
Chamber
,
where
though
we
lie
little
better
then
dead
(
to
see
too
)
for
the
time
,
Yet
in
the
Morning
wee
awake
and
stand
up
:
or
like
the
fall
into
a
bed
in
our
Garden
;
where
though
the
seed
putrifie
and
come
to
nothing
,
yet
we
looke
to
see
it
shoote
forth
againe
in
the
Spring
.
Which
Spring
[
q
](A09013-e36730-b)
q
Tertullian
.
is
the
very
resurrection
of
the
Yeare
,
and
Christs
resurrection
falleth
out
well
with
that
time
.
There
was
hopes
of
this
tree
,
[
r
](A09013-e36740-b)
r
Iob.
14
7.
though
it
were
cut
downe
that
it
would
sprout
out
againe
,
for
the
sappe
remained
,
and
he
revived
.
When
the
women
came
to
seeke
for
Christ
at
the
Sepulchre
,
they
found
the
stone
[
s
](A09013-e36750-b)
s
Luke
24.2
.
rolled
away
,
and
that
was
the
thing
that
they
desired
,
for
they
consulted
together
by
the
way
[
t
](A09013-e36760-b)
t
Mark
16
3.
,
who
shall
roll
away
the
stone
for
us
.
But
the
body
they
found
not
,
and
that
was
a
stone
to
their
hearts
,
heavier
then
the
stone
on
the
Sepulchre
.
Though
they
had
so
much
courage
as
to
be
readie
to
die
for
Christ
,
they
had
not
so
much
faith
as
to
beleeve
him
,
for
he
had
told
them
before
[
v
](A09013-e36780-b)
v
Mat.
17.23
.
that
the
third
day
he
would
rise
againe
.
If
they
had
beleeved
him
,
and
the
stone
had
beene
removed
from
their
hearts
,
as
it
was
from
the
Sepulchre
,
in
stead
of
saying
Sustulerunt
Dominum
,
[
w
](A09013-e36800-b)
w
John
20
13.
They
have
taken
away
the
Lord
,
they
would
have
said
,
resurrexit
,
[
x
](A09013-e36820-b)
x
Mat.
28.6
.
he
is
risen
:
and
indeed
they
contradict
themselves
in
saying
so
;
for
if
he
were
their
Lord
,
how
could
he
be
taken
away
?
it
was
enough
for
Labans
Idols
to
be
stollen
[
y
](A09013-e36840-b)
y
Gen.
31.30
:
when
Iesus
appeared
unto
Mary
,
she
supposing
him
to
be
the
Gardiner
said
,
[
z
](A09013-e36870-b)
z
Iohn
20.15
.
Domine
si
tu
,
or
sir
,
if
thou
have
borne
him
from
hence
tell
mee
.
This
Question
was
well
asked
,
Domine
si
sustulisti
,
if
you
have
taken
him
away
?
for
none
could
take
him
away
but
himselfe
.
The
Rose-tree
,
though
it
be
troden
on
and
trampled
on
in
the
Winter
,
yet
by
the
heat
of
the
Sunne
,
by
the
heavenly
influence
,
without
any
other
helpe
it
springs
againe
:
so
though
they
sought
to
lay
our
Saviours
honour
in
the
dust
,
and
(
even
)
trample
on
him
,
yet
by
the
power
of
his
Divinity
(
without
other
helpe
)
he
did
Erigere
caput
,
lift
up
his
head
again
.
Happily
the
Gardiner
(
if
it
be
a
Garden
Rose
)
may
remove
some
of
the
Earth
for
the
Roses
springing
,
and
an
Angell
descended
[
a
](A09013-e36940-b)
a
Mat.
28.2
.
and
rolled
away
the
stone
,
for
our
Saviours
rising
.
Others
did
rise
before
Christ
,
for
Elijah
[
b
](A09013-e36960-b)
b
1
Kings
17.22
raised
the
widowes
dead
sonne
of
Zarephath
,
and
Elisha
being
alive
raised
the
Shunamites
[
c
](A09013-e37000-b)
c
2
Kings
4
34
dead
sonne
;
and
being
dead
his
dead
bones
did
raise
[
d
](A09013-e37010-b)
d
2
Kings
13.21
a
dead
man
.
These
were
great
miracles
which
these
great
Prophets
did
,
but
he
that
was
anointed
[
e
](A09013-e37020-b)
e
Psal.
45.7
.
with
the
oyle
of
gladnes
above
his
fellowes
,
did
lift
up
his
head
among
the
rest
,
Quantum
lenta
solent
inter
viburna
cupressi
,
[
f
](A09013-e37040-b)
f
Virgil.
as
much
as
the
loftiest
Cedars
overtop
the
lowest
shrubs
.
What
they
did
it
was
in
nomine
&
fide
ejus
,
saith
St.
Cyprian
[
g
](A09013-e37080-b)
g
de
resur
.
Christ
.
pag.
48.
in
his
owne
name
,
and
by
his
power
;
but
he
,
as
he
layd
downe
his
life
of
himselfe
[
h
](A09013-e37100-b)
h
Iohn
10.18
.
,
so
he
had
power
to
take
it
up
of
himselfe
.
They
rose
to
die
againe
,
but
he
rose
to
live
for
ever
:
for
herein
the
resemblance
doth
not
hold
betweene
him
and
the
Rose
;
the
Rose
springeth
and
dyeth
againe
the
next
winter
,
but
Christ
being
raysed
[
i
](A09013-e37130-b)
i
Rom.
6.9
from
the
dead
,
dyeth
no
more
,
death
hath
no
more
dominion
over
him
.
They
did
not
conquer
death
,
but
death
did
at
last
conquer
them
,
but
Christ
rediit
victor
a
mortuis
,
inferni
secum
spolia
trahens
[
k
](A09013-e37150-b)
k
Ruffinus
in
Hym.
Apost.
inter
oper.
Cypriani
.
,
did
rise
as
a
conquerour
from
the
dead
,
carrying
with
him
Trophyes
of
his
triumph
over
death
and
Hell
.
And
it
was
he
onely
Qui
virtute
propria
ut
victor
prodiit
de
sepultura
,
saith
S.
Bernard
[
l
](A09013-e37180-b)
l
De
Resurrec
.
Christi
.
,
that
by
his
owne
power
could
rise
as
conquerour
out
of
the
Sepulchre
.
Though
they
laid
him
in
the
earth
,
they
could
not
keepe
him
under
the
earth
,
though
they
did
Imponere
Pelio
Ossam
[
m
](A09013-e37200-b)
m
Virg.
Georg.
lib.
1.
v.
181.
,
lay
a
great
stone
upon
the
Sepulchre
,
but
at
the
Spring
of
the
resurrection
he
rose
againe
,
herein
shewing
himselfe
to
be
the
springing
Rose
of
Sharon
;
and
so
I
come
to
the
limitation
of
this
attribute
,
Sharon
.
I
am
the
Rose
of
Sharon
.
Sharon
is
the
name
[
n
](A09013-e37280-b)
n
Ainsworth
in
locum
.
of
a
place
or
playne
which
was
very
fruitfull
,
wherein
King
Davids
herds
of
Cattell
[
o
](A09013-e37300-b)
o
1
Chron.
27.29
.
were
fed
.
And
the
Prophet
speaking
of
the
flourishing
of
Christs
Kingdome
,
saith
[
p
](A09013-e37310-b)
p
Isay
35.2
.
that
the
excellency
of
Carmel
and
Sharon
shall
be
given
unto
it
.
And
in
this
sense
it
shewes
that
Christ
takes
no
delight
in
them
that
are
barren
,
but
in
them
that
are
fruitfull
in
good
workes
:
and
also
it
shewes
the
fruitfull
estate
of
the
Church
under
Christ
,
that
it
is
no
barren
Doe
,
but
a
fruitfull
Hind
:
and
although
before
his
coming
shee
was
a
barren
Wildernesse
,
yet
by
him
she
was
as
fruitfull
as
Sharon
.
But
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Sharon
in
the
originall
signifies
[
q
](A09013-e37390-b)
q
Pagnin
Lexic
.
a
Field
in
generall
,
as
well
as
the
Field
Sharon
in
particular
;
and
therefore
give
me
leave
to
follow
the
old
Translation
of
this
word
,
which
renders
it
,
I
am
the
Rose
of
the
Field
;
for
therein
lyes
hid
three
mysteries
.
First
,
he
is
the
Rose
of
the
Field
,
not
of
the
Garden
:
Campus
enim
sine
omni
humano
floret
adminiculo
,
non
seminatus
ab
aliquo
,
non
defossus
sarculo
,
non
impinguatus
fimo
:
sic
omnino
,
sic
virginis
alwis
floruit
,
sic
inviolata
,
integra
,
&
casta
Mariae
viscera
,
tanquam
pascua
aeterni
viroris
,
florem
protulere
,
cujus
pulchritudo
non
viderit
corruptionem
,
cujus
gloria
in
perpetuum
non
marcescat
,
saith
S.
Bernard
[
r
](A09013-e37460-b)
r
De
Adventu
.
Ser.
2.
The
Field
flourisheth
without
mans
industry
,
it
is
neither
sowed
nor
digged
nor
dunged
by
man
,
but
the
Flowers
grow
in
it
by
the
providence
of
God
:
so
Christ
was
conceived
by
the
holy
Ghost
without
the
help
of
man
,
the
virgins
Wombe
did
flourish
,
and
her
chaste
bowels
(
like
a
Field
of
eternall
greennesse
)
brought
forth
a
Flower
whose
beauty
never
saw
corruption
,
and
whose
glory
shal
never
wither
.
The
flowers
of
the
Feild
[
s
](A09013-e37480-b)
s
Doctor
Guilliam
:
7
Gold
Candlest
tract
of
the
Incaru
.
have
onely
a
father
in
Heaven
,
that
is
,
the
Sunne
by
whose
heat
and
vertue
they
grow
,
and
a
mother
in
earth
,
that
is
,
the
ground
from
whence
they
spring
:
so
this
Flower
of
the
root
of
Iesse
had
onely
a
father
in
Heaven
,
God
:
and
a
mother
in
earth
,
the
virgin
.
He
was
Deus
de
patre
,
homo
de
matre
,
de
patris
immortalitate
,
de
matris
virginitate
,
de
patre
sine
matre
,
de
matre
sine
patre
,
de
patre
sine
tempore
,
de
matre
sine
semine
,
saith
Saint
Augustine
[
t
](A09013-e37530-b)
t
De
Tempore
Ser
23.
,
he
was
God
of
his
father
,
man
of
his
mother
,
of
the
immortality
of
his
father
,
of
the
virginity
of
his
mother
,
of
his
father
without
a
mother
,
of
his
mother
without
a
father
,
of
his
father
without
time
,
of
his
mother
without
seed
.
Anselmus
hath
observed
[
v
](A09013-e37560-b)
v
Lib
2.
cap.
8.
foure
waies
by
which
man
may
come
into
the
world
.
First
,
by
the
help
of
man
and
woman
,
the
common
way
.
Secondly
,
without
the
help
both
of
man
and
woman
,
as
Adam
.
Thirdly
of
a
man
without
a
woman
,
as
Eve
.
Fourthly
,
of
a
woman
without
a
man
,
as
Christ
.
God
made
the
first
Adam
without
the
help
of
man
,
for
God
[
w
](A09013-e37620-b)
w
Gen.
2.7
.
formed
him
of
the
dust
of
the
ground
,
and
breathed
into
his
nostrills
the
breath
of
life
;
so
God
made
the
second
Adam
without
the
help
of
man
,
but
the
holy
Ghost
overshadowed
the
virgin
,
and
she
conceived
.
Ergo
si
tunc
licuit
hominem
sine
homine
nasci
,
cur
non
licuit
hominem
sine
homine
de
Maria
virgine
procreari
,
saith
S.
Austin
[
x
](A09013-e37660-b)
x
De
Tempore
Ser.
17
,
If
man
might
then
bee
made
without
mans
helpe
,
why
should
not
the
man
Christ
Iesus
be
borne
of
a
virgin
without
the
help
of
man
?
Divers
have
rendred
divers
reasons
why
it
should
be
so
,
first
,
because
as
that
woman
was
a
virgin
by
whom
sinne
was
spread
among
men
,
(
as
Irenaeus
thinketh
[
y
](A09013-e37690-b)
y
Lib.
3
cap.
33.
that
Eve
was
a
virgin
when
shee
gave
her
husband
of
the
forbidden
fruit
)
so
was
it
fit
that
she
should
be
a
virgin
,
by
whom
a
Saviour
should
be
produced
for
man
:
for
it
pleased
God
that
the
fall
and
rising
from
sinne
,
the
salve
and
the
sore
should
be
brought
unto
us
the
same
[
z
](A09013-e37730-b)
z
Ludolph
de
vita
Chri
pa●
.
1
cap.
5.
way
,
though
not
by
the
same
meanes
:
Ceciderat
autem
homo
diabolo
destinante
,
serpente
exequente
,
dialogo
interveniente
,
&
muliere
consentiente
[
a
](A09013-e37770-b)
a
B●da
apud
Ludolph
.
,
When
man
,
fell
the
divell
appoynted
,
the
Serpent
obeyed
,
the
speech
passed
betweene
the
woman
and
the
Serpent
,
and
shee
consented
.
Contrarily
when
man
was
restored
;
Deo
destinante
,
Angelo
exequente
,
dialogo
interveniente
,
&
virgine
consentiente
,
God
appoynted
,
the
Angell
obeyed
,
the
speech
concurred
,
and
the
virgin
consented
.
Secondly
,
Christs
generation
was
a
figure
of
our
Regeneration
,
and
it
was
fit
,
saith
Saint
August
.
[
b
](A09013-e37800-b)
b
De
Sanctis
Ser.
17.
that
Christ
the
head
should
be
borne
of
a
virgin
,
to
signify
that
his
members
(
the
children
of
God
)
must
be
borne
of
a
virgin
the
Church
:
so
the
Apostle
tells
the
Corinthians
[
c
](A09013-e37830-b)
c
2
Cor.
11.2
.
,
I
have
espoused
you
to
one
husband
,
that
I
may
present
you
as
a
chaste
virgin
unto
Christ
:
for
Christs
Church
(
like
his
mother
)
is
both
a
mother
and
a
mayd
,
a
mother
(
being
betrothed
to
him
)
as
she
brings
forth
,
and
brings
up
many
children
for
him
,
and
a
virgin
as
she
remaynes
spotles
before
him
.
Thirdly
,
being
God
[
d
](A09013-e37840-b)
d
Barrad
To.
1.
lib.
7
cap
10.
,
it
was
fit
that
he
should
be
borne
of
none
else
but
a
virgin
:
and
it
was
fit
that
a
virgin
should
bring
forth
none
but
God
.
Fourthly
,
Christ
had
a
father
in
Heaven
before
,
God
was
his
Father
by
an
ineffable
generation
,
and
therefore
he
was
not
to
have
a
father
on
earth
,
lest
he
should
have
had
two
fathers
.
Fifthly
,
the
truth
was
to
answer
to
the
tipe
;
Melchisedeck
was
a
type
of
Christ
,
and
it
is
said
of
him
,
[
e
](A09013-e37890-b)
e
Heb.
7.3
.
that
hee
was
without
father
,
without
mother
;
so
Christ
was
God
without
mother
,
and
man
without
father
.
Lastly
,
Christ
[
f
](A09013-e37900-b)
f
S●ap
.
Promp
.
Mor.
In
fest.
Annunc
.
was
to
take
away
sinne
,
which
he
could
not
have
done
if
hee
himselfe
had
been
borne
in
sinne
;
and
he
could
not
have
been
free
from
sinne
,
had
he
not
been
borne
of
a
virgin
:
our
Saviour
himselfe
tells
us
[
g
](A09013-e37910-b)
g
John
3.6
.
,
that
which
is
borne
of
the
flesh
is
flesh
.
All
men
that
are
begotten
of
men
may
say
with
the
Prophet
David
[
h
](A09013-e37930-b)
h
Psal.
51.5
.
,
Behold
I
was
shapen
in
iniquity
,
and
in
sinne
did
my
mother
conceive
me
.
Hee
onely
was
free
from
originall
corruption
,
that
came
not
into
the
World
by
an
ordinary
conception
.
This
was
figured
by
many
things
in
the
old
Testament
,
by
the
gate
of
the
Sanctuary
which
was
shut
,
and
the
Lord
said
[
i
](A09013-e37950-b)
i
Ezek.
44.1
,
2.
it
shall
be
shut
,
it
shall
not
bee
opened
,
and
no
man
shall
enter
in
by
it
,
because
the
Lord
the
God
of
Israel
hath
entred
in
by
it
:
by
Solomons
Temple
that
was
built
[
k
](A09013-e37980-b)
k
1
Kings
6.7
.
without
an
iron
instrument
:
by
the
stone
[
l
](A09013-e37990-b)
l
Dan.
2.45
.
cut
out
of
the
Mountaine
without
hands
;
and
Aarons
Rod
that
[
m
](A09013-e38010-b)
m
Numb.
17.7
.
blossomed
and
brought
forth
ripe
Almonds
without
seed
,
signifyed
that
CHRIST
should
bee
brought
forth
of
a
virgin
without
mans
seed
,
or
hands
,
or
helpe
.
Sicut
non
poterat
caro
nisi
de
carne
nasci
,
it
a
non
poterat
Dei
caro
de
foemineo
utero
nisi
sine
generante
pro
dire
,
saith
S.
Aug.
[
n
](A09013-e38040-b)
n
De
Tempor
.
Ser.
11.
As
flesh
could
not
bee
borne
without
flesh
,
so
the
sonne
of
God
could
not
be
borne
but
without
carnall
generation
.
He
came
not
into
the
world
by
the
helpe
of
man
,
but
by
,
the
providence
,
of
God
herein
resembling
the
rose
of
the
common
field
.
Secondly
,
the
Rose
of
the
Field
[
o
](A09013-e38090-b)
o
Doctor
Dove
in
loc.
is
not
inclosed
,
and
made
private
to
a
few
,
as
the
garden
Rose
is
,
but
is
common
to
all
that
will
gather
it
:
So
Christ
is
not
inclosed
to
a
few
,
but
is
common
to
all
that
will
lay
hold
upon
him
.
Once
(
indeed
)
before
Christs
comming
,
Christ
might
properly
have
been
said
to
bee
the
Rose
of
Sharon
,
when
the
Iewes
were
Gods
peculiar
people
.
Then
in
Iuda
[
p
](A09013-e38140-b)
p
Psal.
76.1
.
was
God
knowne
,
and
his
name
was
great
in
Israel
.
God
did
then
choose
for
himselfe
one
Vine
of
all
the
Trees
of
the
Forrest
,
one
Rose
of
all
the
Flowers
of
the
Field
,
one
Dove
of
all
the
Birds
of
the
ayre
,
and
one
Nation
of
all
the
Kingdomes
of
the
World
:
but
since
his
manifestation
in
the
flesh
,
the
vayle
of
the
Temple
was
rent
[
q
](A09013-e38180-b)
q
Luke
23
45.
,
and
the
middle
wall
of
partition
was
broken
downe
[
r
](A09013-e38190-b)
r
Eph.
2.14
.
,
and
he
became
the
Rose
of
the
Field
.
And
although
the
Apostles
at
the
first
were
commanded
[
s
](A09013-e38210-b)
s
Mat.
10.5
.
not
to
goe
into
the
way
of
the
Gentiles
,
nor
to
enter
into
any
City
of
the
Samaritanes
,
yet
afterwards
their
commission
was
renewed
,
and
they
were
commanded
[
t
](A09013-e38240-b)
t
Mark
.
16.15
.
to
preach
the
Gospell
through
the
World
.
It
is
well
observed
[
v
](A09013-e38250-b)
v
Doctor
Boys
on
the
Epist.
2.
Sunday
after
Easter
.
that
GOD
commanded
Moses
to
put
in
his
perfume
[
w
](A09013-e38290-b)
w
Exod.
30
34.
as
much
Galbanum
as
Frankincense
,
and
as
much
Frankincense
as
Galbanum
,
to
signify
that
Christ
in
his
oblation
on
the
crosse
,
a
sacrifice
[
x
](A09013-e38340-b)
x
Ephes.
5.2
.
of
a
sweet
smelling
savour
unto
God
,
shed
as
much
bloud
for
the
labouring
man
that
followeth
the
Plow
,
as
for
the
Prince
that
sitteth
on
the
Throne
:
and
that
his
precious
bloud
hath
,
greater
force
in
some
then
in
other
,
is
not
the
fault
of
him
that
did
so
well
impart
it
,
but
of
them
which
do
so
ill
imploy
it
.
Christ
was
borne
in
a
common
Inne
,
diversorium
dicitur
,
quia
ibi
diversi
conveniunt
,
saith
Isidore
[
y
](A09013-e38360-b)
y
Apud
Gorran
.
he
receives
(
like
that
)
all
comers
.
In
medio
Templi
misericordia
est
,
non
in
angulo
aut
diversorio
:
In
communi
posita
est
,
offertur
omnibus
,
&
nemo
illius
expers
nisi
qui
renuit
,
saith
S.
Bernard
.
[
z
](A09013-e38390-b)
z
In
Purisi
.
pag.
101.
The
mercy
of
God
was
placed
in
the
midst
of
the
Temple
,
not
in
some
nooke
or
corner
,
it
is
proffered
to
all
,
and
none
goes
without
it
,
but
he
that
refuseth
it
:
for
though
the
Rose
of
the
Field
lyeth
common
to
all
,
yet
are
not
all
partakers
of
the
benefit
of
it
,
but
onely
these
that
use
it
for
smell
or
for
medicine
:
so
although
Christs
merits
are
common
to
all
,
hee
keepes
open
house
for
all
commers
,
yet
those
onely
have
full
benefit
by
them
that
lay
hold
upon
them
.
God
loved
the
World
(
indeed
)
[
a
](A09013-e38410-b)
a
John
3.16
when
he
gave
his
onely
begotten
Sonne
(
not
onely
to
it
,
but
for
it
)
but
those
onely
that
believe
on
him
shall
not
perish
,
but
have
life
everlasting
.
Praedicatio
Christi
neminem
excludit
nisi
qui
sese
suapte
excluserit
perfidia
[
b
](A09013-e38430-b)
b
Bullinger
in
Tit.
2
11.
,
Christ
excludes
none
but
those
that
exclude
themselves
by
unbeliefe
.
The
Apostle
tells
us
[
c
](A09013-e38460-b)
c
2
Cor.
5
15.
that
Christ
dyed
for
all
:
And
God
[
d
](A09013-e38480-b)
d
1
Tim
2.4
.
will
have
all
men
to
bee
saved
,
not
all
of
the
World
,
as
Origen
.
would
have
it
[
e
](A09013-e38500-b)
e
Hom
9
in
Gen
&
recensetur
inter
e●rores
ejus
ab
Abra.
Scul
.
teto
in
medull
.
Patr.
To.
1.
lib.
6.
cap.
6.
,
that
all
men
and
divells
also
shall
be
saved
at
the
last
day
.
But
some
say
,
God
will
have
all
men
to
be
saved
which
are
saved
,
not
that
there
is
none
that
shall
not
be
saved
,
but
that
all
those
that
are
saved
,
are
saved
by
the
good
will
and
pleasure
of
God
,
so
Aquinas
[
f
](A09013-e38560-b)
f
Part.
1.
Quaest
19.
Art.
6.
:
or
as
others
,
God
will
voluntate
qua
invitat
,
Because
he
puts
no
blocke
in
the
way
,
non
voluntate
qua
efficit
,
for
he
doth
not
remove
the
impediment
:
so
a
learned
professor
[
g
](A09013-e38590-b)
g
Doctor
Prideaux
Lect.
Oxon.
Lec.
3.
of
Theology
or
:
else
God
will
voluntate
antecedente
,
non
consequente
,
with
his
antecedent
,
not
consequent
will
;
so
Aquinas
[
h
](A09013-e38640-b)
h
Vbi
prius
.
from
Damascen
:
as
the
Iudge
in
his
antecedent
will
would
have
all
men
to
live
,
but
in
his
consequent
will
he
would
have
the
malefactors
to
be
put
to
death
;
so
God
(
antecedenter
)
will
have
all
men
to
be
saved
,
but
(
consequenter
)
hee
will
have
the
wicked
damned
.
Or
else
Christ
dyed
for
all
secundum
sufficientiam
,
in
respect
of
the
sufficiency
thereof
,
but
not
secundum
efficientiam
,
in
regard
of
the
efficiency
thereof
;
as
being
effectuall
onely
to
the
faithfull
or
elect
of
God
,
so
the
Master
of
the
Sentences
[
i
](A09013-e38700-b)
i
Lib.
3
distin.
19.
&
Nich.
de
Orbell
.
cum
.
in
Sent.
;
though
that
distinction
be
exploded
by
many
as
well
of
the
Church
of
Rome
,
as
of
the
Church
of
England
,
which
hold
that
onely
to
bee
sufficient
which
is
effectuall
.
Illiricus
[
k
](A09013-e38760-b)
k
De
Trop
.
&
Schem
.
Sacr.
Litt.
Trac
.
4.
saies
,
Christus
actu
passus
est
pro
omnibus
sed
non
actu
salvantur
,
aut
omnibus
actuejus
passio
prodest
,
Christ
suffered
effectually
for
all
,
but
his
sufferings
are
not
effectuall
unto
all
:
others
would
have
the
word
(
all
)
to
bee
understood
,
non
de
singulis
generum
,
sed
de
generibus
singulorum
,
and
then
it
is
taken
distributive
,
not
Collective
,
as
Logicians
speake
[
l
](A09013-e38810-b)
l
Arist.
2.
Pol.
cap
2.
,
distributively
for
all
sorts
and
conditions
of
men
,
high
and
low
,
rich
and
poore
,
Iew
and
Gentile
,
not
universally
for
every
particular
person
,
so
S.
Augustine
,
[
m
](A09013-e38870-b)
m
De
Correp
.
&
Gra.
&
Cosma
.
in
1.
Tim.
Lastly
,
suppose
it
bee
understood
de
individu
is
omnibus
(
as
some
)
[
n
](A09013-e38900-b)
n
Aretius
in
1
ad
Tim.
cap.
2.
of
all
particular
persons
,
God
will
have
all
to
be
saved
(
conditionaliter
)
if
they
will
use
and
apply
the
meanes
.
Christs
bloud
is
like
the
poole
of
Bethesda
[
o
](A09013-e38950-b)
o
John
5.4
.
,
which
was
able
to
cure
all
manner
of
diseases
,
but
it
cured
none
but
those
that
did
enter
into
it
.
So
though
it
be
true
which
some
[
p
](A09013-e38960-b)
p
Clem.
5.
apud
Barradium
.
affirme
,
unam
guttam
sanguinis
Christi
pro
redemptione
totius
humani
generis
suffecisse
,
That
one
drop
of
Christs
bloud
was
of
sufficient
vertue
for
the
redemption
of
all
mankind
,
yet
(
though
it
were
all
shed
)
it
is
of
no
more
vertue
to
him
that
will
not
lay
hold
upon
it
,
then
a
pardon
would
bee
beneficiall
to
him
that
should
either
refuse
or
rend
it
.
The
least
drop
of
Christs
bloud
(
as
hath
been
said
)
in
respect
of
the
excellency
of
the
person
,
the
innocency
of
the
nature
,
and
the
efficacy
of
the
Crosse
,
was
sufficient
to
redeeme
the
World
,
yet
this
excellent
salve
so
soveraigne
for
all
sores
,
doth
no
more
good
to
many
,
then
the
most
soveraigne
Rose
or
Hearb
of
the
Field
can
worke
them
health
that
will
not
apply
it
to
their
severall
diseases
.
Si
quis
non
credit
in
Christum
,
generali
beneficio
ipse
se
fraudat
,
ut
si
quis
clausis
fenestris
radios
solis
excludat
saith
S.
Ambrose
[
q
](A09013-e39040-b)
q
Ser.
8.
in
Ps.
118.
If
any
believe
not
in
Christ
hee
deprives
himselfe
of
the
benefit
of
his
passion
,
as
if
one
by
shutting
the
windowes
should
shut
out
the
light
of
the
Sun
:
and
therefore
he
that
will
not
gather
this
Rose
,
let
him
blame
himselfe
,
seeing
hee
is
not
inclosed
in
the
garden
,
but
the
Rose
of
the
open
Field
.
Thirdly
,
the
Rose
of
the
Field
is
for
profit
as
well
as
pleasure
,
it
being
healthfull
for
many
Medicines
,
as
the
Herbalists
[
r
](A09013-e39100-b)
r
Dodanaeus
Lantgrave
.
have
observed
:
so
Christ
was
profitable
for
us
,
and
healthfull
unto
us
.
He
was
knowne
in
the
old
Testament
by
this
name
,
I
am
[
s
](A09013-e39120-b)
s
Exod
3.14
.
,
leaving
a
blanke
for
us
to
write
what
we
will
,
and
he
will
supply
the
rest
.
I
am
your
Saviour
,
your
Physitian
,
your
guide
,
your
gayne
,
your
all
in
all
,
for
so
he
is
to
them
that
love
him
.
Before
Christs
coming
the
whole
World
was
weake
and
wicked
,
sickly
and
sinfull
.
The
generall
consumption
of
goodnes
,
the
Dropsie
of
covetousnes
,
the
Tympany
of
pride
,
the
Gout
of
idlenes
,
the
tertian
of
incontinency
,
and
the
quotidian
of
Gluttony
did
shew
that
Adam
was
turned
Enosh
,
full
of
infirmity
.
Neither
had
this
infirmity
seised
partially
on
it
,
but
with
Iob
[
t
](A09013-e39160-b)
t
Job
.
2.7
.
from
the
sole
of
the
foot
to
the
crowne
of
the
head
,
they
are
all
[
v
](A09013-e39170-b)
v
Psal.
14.1
.
corrupt
.
Nulla
sanctitas
,
nulla
sanitas
.
Nor
was
this
malady
but
newly
entred
,
or
continued
onely
twelve
yeares
,
as
the
[
w
](A09013-e39190-b)
w
Lu.
8
43.
issue
of
bloud
had
with
the
woman
,
or
thirty
and
eight
yeeres
,
as
the
mans
infirmity
[
x
](A09013-e39200-b)
x
John
5.5
.
at
the
poole
of
Bethesdah
,
but
the
World
had
lyen
bedrid
almost
foure
thousand
yeeres
,
given
quite
over
by
the
Law
unto
death
;
in
this
forlorne
hope
came
the
[
y
](A09013-e39220-b)
y
John
11.25
.
resurrection
&
the
life
,
the
sole
Saviour
and
great
physitian
of
the
world
,
crying
out
for
our
comfort
,
the
world
is
not
dead
,
but
sleepeth
;
restoring
health
two
wayes
,
mediate
,
and
immediate
.
First
,
mediate
,
by
meanes
:
not
as
once
,
by
clay
and
spittle
.
Secondly
,
[
z
](A09013-e39240-b)
z
John
9.6
.
as
he
restored
sight
to
the
blind
:
or
as
Isaiah
to
Hezekiah
[
a
](A09013-e39270-b)
a
2
Kings
20.7
.
,
by
a
lump
of
dry
Figgs
,
nor
as
Elisha
[
b
](A09013-e39300-b)
b
2
Kings
5.10
.
to
Naaman
,
by
the
waters
of
Iordan
:
but
a
Samaritanes
cure
[
c
](A09013-e39340-b)
c
Luke
10.34
.
,
Wine
to
search
,
and
Oyle
to
supple
,
the
Law
being
a
corrosive
to
kill
the
dead
flesh
,
and
the
Gospell
a
Cordiall
to
comfort
the
heart
.
And
this
physick
doth
hee
still
administer
by
his
instruments
,
his
Embassadors
:
by
them
that
plant
in
the
Pulpit
,
and
water
in
the
presse
,
that
plant
in
their
Doctrine
,
and
water
in
their
conversation
:
by
them
that
administer
such
physick
as
he
doth
direct
,
and
apply
such
salves
as
the
word
doth
prescribe
for
the
healing
of
sick
soules
.
Secondly
,
Christ
heals
immediately
by
himselfe
;
pride
was
Adams
bane
,
Christ
cured
it
by
humility
;
man
(
surfeting
)
fell
by
the
forbidden
Tree
,
Christ
(
fasting
)
cured
it
by
the
cursed
Tree
.
Other
Physitians
[
d
](A09013-e39360-b)
d
Stella
in
Luc.
5.
restore
health
by
opening
of
veynes
,
by
letting
of
bloud
,
by
giving
of
Potions
,
and
by
prescribing
of
dyet
,
but
Christ
(
this
heavenly
Physitian
)
made
[
e
](A09013-e39380-b)
e
Staplet
.
Prom.
mor.
Dom.
inf.
oct.
nat.
Dom
himselfe
the
Physick
to
heale
us
,
he
tooke
the
bitter
Potion
[
f
](A09013-e39390-b)
f
John
19.29
.
of
vineger
,
the
deit
of
fasting
[
g
](A09013-e39400-b)
g
Mat.
4
2.
,
the
bloud-letting
in
his
Hands
,
his
Feete
,
his
Side
,
his
Head
his
Body
.
Mirabile
plane
&
incomparabile
genus
medicinae
,
propter
quam
medicus
voluit
aegrotare
,
&
aegrotos
ipsos
,
quibus
salutis
remedium
procuravit
,
sua
decrevit
infirmitate
curare
,
saith
S.
Aust.
[
h
](A09013-e39430-b)
h
De
Sanctis
Ser.
19.
It
was
a
wonderfull
and
incomparable
kind
of
physick
for
which
the
Physitian
would
bee
sick
,
and
determine
to
cure
those
sick
persons
(
to
whom
he
procures
health
)
by
his
owne
infirmity
.
Esse
hominis
filius
voluit
ut
nos
Dei
filios
faceret
,
humiliavit
se
ut
populum
qui
prius
jacebat
erigeret
,
vulneratus
est
,
ut
vulnera
nostra
sanaret
,
servivit
ut
ad
libertatem
servientes
extraheret
,
mori
sustinuit
ut
immortalitatem
mortalibus
exhiberet
saith
S.
Cyprian
[
i
](A09013-e39470-b)
i
De
opere
&
Elemos
pag.
354
.
He
would
be
made
the
son
of
man
to
make
us
the
Sonnes
of
God
,
he
humbled
himselfe
that
hee
might
exalt
the
humble
,
he
was
wounded
that
hee
might
heale
our
wounds
,
he
became
a
servant
that
he
might
set
us
at
liberty
that
were
servants
,
he
dyed
to
restore
immortality
to
mortall
men
.
And
indeed
Christs
whole
life
,
whether
you
consider
his
Doctrine
or
his
doings
,
was
healthfull
and
medicinable
to
us
,
if
we
obey
his
precepts
,
or
imitate
his
patterne
.
This
Text
hath
been
hitherto
as
a
fruitfull
Field
wherein
I
have
gathered
some
corne
,
I
shall
now
bind
some
profit
of
it
up
in
sheaves
that
you
may
the
better
carry
it
away
with
you
.
First
,
therefore
,
here
we
may
see
Christs
love
to
us
with
astonishment
and
admiration
.
What
the
Iewes
said
concerning
Lazarus
[
k
](A09013-e39540-b)
k
John
.
11.36
.
(
when
Christ
raysed
him
from
dead
)
behold
how
he
loved
him
;
so
may
we
say
,
behold
how
he
loved
us
,
how
deare
and
pretious
our
life
hath
been
in
his
eyes
may
appeare
by
the
greatnes
of
the
price
which
hee
payd
for
it
,
even
his
owne
life
.
Quam
indebita
miseratio
,
quam
grata
dilectio
,
&c.
regem
gloriae
crucifigi
pro
despicatissimo
vermiculo
[
l
](A09013-e39560-b)
l
Div.
Bern.
!
O
how
undeserved
is
that
mercy
,
how
free
is
that
love
,
that
the
King
of
glory
should
be
crucifyed
for
despicable
Wormes
!
It
was
a
great
love
[
m
](A09013-e39570-b)
m
Comper
.
on
Rom.
8.
that
Abraham
shewed
to
Lot
,
in
hazarding
his
owne
life
[
n
](A09013-e39610-b)
n
Gen.
14.14
,
and
the
lives
of
his
family
to
rescue
him
out
of
the
hands
of
Chedorlaomer
;
but
not
comparable
that
love
which
our
kinsman
,
the
Lord
Iesus
,
hath
shewed
unto
us
,
who
hath
given
his
life
to
deliver
us
out
of
the
hand
of
our
enemyes
.
It
was
a
wonderfull
great
love
that
God
would
make
man
like
himselfe
,
and
all
things
for
man
,
greater
love
;
that
he
himselfe
would
be
made
man
;
but
greatest
of
all
that
he
would
dy
for
his
salvation
.
Secondly
,
let
us
consider
the
odiousnes
of
sinne
with
hatred
and
detestation
.
Thousands
of
Rams
[
o
](A09013-e39630-b)
o
Micah
.
6
7.
,
nor
ten
thousands
of
Rivers
of
Oyle
,
could
not
make
satisfaction
for
sinne
,
neither
could
the
fruit
of
our
body
make
satisfaction
for
the
sinne
of
our
soule
;
but
the
Son
of
God
must
needs
dy
for
the
sins
of
man
.
If
sinne
cost
Christ
so
deare
,
doubtles
it
will
cost
us
dearer
,
except
we
repent
.
Memoria
ergo
crucifixi
in
nobis
crucifigat
omne
peccatum
[
p
](A09013-e39660-b)
p
Div.
Bern.
,
is
an
excellent
counsaile
,
and
worthy
our
practice
:
therefore
let
the
remembrance
of
Christ
crucified
cause
us
to
crucify
all
sin
in
us
,
he
stretched
out
his
hands
on
the
Crosse
to
embrace
us
,
and
let
not
us
stretch
out
our
hands
to
wickednes
to
disgrace
him
,
he
was
crucifyed
for
us
,
let
not
us
crucify
him
againe
by
our
sins
,
but
crucify
our
sins
that
caused
him
to
be
crucified
.
Thirdly
,
Christ
is
a
patterne
for
our
imitation
,
and
that
in
three
things
.
First
,
we
must
imitate
him
in
the
sweetnes
of
our
action
,
especially
in
dong
good
.
Secondly
,
in
our
resurrection
,
which
is
twofold
,
the
first
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
other
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
one
is
a
resurrection
of
the
dead
,
the
other
is
a
resurrection
from
the
dead
:
We
must
rise
from
the
death
of
sinne
to
the
life
of
grace
,
if
wee
meane
to
rise
from
the
death
of
the
grave
unto
the
life
of
glory
.
But
we
must
not
rise
as
the
Rose-tree
doth
at
the
spring
to
dy
againe
the
next
winter
,
but
with
Christ
,
he
being
raysed
from
the
dead
[
q
](A09013-e39700-b)
q
Rom.
6.9
.
dyeth
no
more
,
death
hath
no
more
dominion
over
him
,
and
we
must
so
rise
from
the
death
of
sin
,
that
we
never
commit
the
same
sins
againe
.
Thirdly
,
as
Christ
was
conceived
and
borne
for
us
,
so
must
we
conceive
and
beare
him
in
our
hearts
.
There
is
a
threefold
nativity
of
Christ
,
Divine
from
his
Father
,
fleshly
from
his
Mother
,
and
spirituall
in
the
mind
.
Ex
patre
nascitur
semper
,
de
matre
natus
est
semel
,
in
mente
nascitur
saepe
,
saith
Innocentius
[
r
](A09013-e39730-b)
r
Ser.
3.
apud
Barrad
.
;
He
is
borne
of
his
father
alwayes
,
he
was
borne
of
his
Mother
once
,
and
is
borne
in
the
mind
often
,
and
we
must
endevour
to
keepe
him
there
alwayes
.
Forthly
,
here
is
also
matter
of
consolation
,
and
that
in
a
double
respect
,
first
as
Christ
is
the
Rose
of
the
common
Field
,
and
lyes
open
to
all
,
he
refuseth
none
but
those
that
refuse
him
.
Secondly
,
because
he
is
the
Physitian
of
our
Soules
,
that
is
able
to
cure
them
,
hiding
all
our
sins
,
and
healing
all
our
Sores
,
giving
us
spirituall
health
here
,
and
eternall
health
and
happines
hereafter
.
Lastly
,
as
Elisha
said
to
his
servant
concerning
the
good
Shunamite
[
s
](A09013-e39790-b)
s
2
Kings
.
4.13
.
:
She
hath
been
carefull
for
us
with
all
this
care
,
what
is
to
be
done
for
her
?
so
may
I
say
to
you
concerning
our
Saviour
,
he
hath
been
thus
carefull
for
us
,
what
shall
we
doe
againe
for
him
?
As
he
dranke
to
us
in
the
cup
of
salvation
,
so
let
us
pledge
him
in
the
cup
of
thanksgiving
:
as
he
gave
himselfe
a
propitiatory
sacrifice
for
us
,
so
let
us
give
up
our selves
a
gratulatory
sacrifice
of
prayse
and
thankesgiving
to
him
.
And
let
us
fall
downe
with
the
[
t
](A09013-e39800-b)
t
Revel.
19
4.
foure
and
twenty
elders
,
and
the
fowre
beasts
,
praysing
GOD
with
our
Church
,
and
saying
.
Glory
be
to
God
on
high
,
and
in
earth
peace
,
good
will
toward
men
.
We
prayse
thee
,
wee
blesse
thee
,
we
worship
thee
,
we
glorify
thee
,
we
give
thankes
unto
thee
O
,
Lord
God
,
heavenly
King
,
for
all
thy
blessings
bestowed
upon
us
,
for
that
thou
hast
sent
thy
Sonne
Iesus
Christ
not
only
to
live
among
men
,
but
to
dy
for
men
:
Grant
(
O
Lord
)
that
we
may
all
be
partakers
of
all
the
benefits
of
his
passion
.
And
that
for
the
same
Iesus
Christ
his
sake
,
who
as
he
died
for
sin
,
so
he
ever
lives
to
make
intercession
for
sinnes
.
To
whom
with
thee
,
and
the
Holy
Spirit
,
be
all
honour
,
and
glory
,
now
and
for
ever
,
Amen
.