MASTER
BEZAES
SERMONS
VPON
THE
THREE
FIRST
CHAPTERS
OF
THE
CANTICLE
OF
CANTICLES
:
WHEREIN
ARE
HANDLED
THE
CHIEFEST
POINTS
OF
RELIGION
CONTROVERSED
AND
DEBATED
BETWEENE
VS
AND
THE
ADVERSARIE
AT
THIS
DAY
,
ESPECIALLY
TOVCHING
THE
TRVE
IESVS
CHRIST
AND
THE
TRVE
CHVRCH
,
AND
THE
CERTAINE
&
INFALLIBLE
MARKS
BOTH
OF
THE
ONE
AND
OF
THE
OTHER
.
TRANSLATED
OVT
OF
FRENCH
INTO
ENGLISH
BY
IOHN
HARMAR
,
HER
HIGHNES
PROFESSOR
IN
THE
GREEKE
TOVNG
IN
THE
VNIVERSITIE
OF
OXFORD
,
AND
FELOWE
OF
THE
NEWE
COLLEGE
THERE
.
AT
OXFORD
,
PRINTED
BY
IOSEPH
BARNES
,
AND
ARE
TO
BE
SOVLD
IN
PAVLS
CHVRCHYARD
AT
THE
TYGERS
HEAD
,
1587.
TO
THE
RIGHT
EXCELLENT
AND
HOnorable
Lord
,
the
Lord
Robert
Dudley
,
Earle
of
Lecester
,
Baron
of
Denbigh
,
knight
of
the
most
noble
order
of
the
garter
,
Master
of
the
Queenes
Maiesties
horse
,
and
one
of
her
graces
most
Honorable
priuy
Counsell
,
Iohn
Harmar
wisheth
all
godly
felicitie
,
continuaunce
of
health
,
encrease
of
Honor
,
&
graces
eternall
.
I
WAS
REQVESTED
,
RIGHT
HOnorable
,
by
manie
of
my
friends
,
to
emploie
the
time
of
this
last
vacation
of
mine
from
my
publique
readinges
in
the
Vniuersitie
,
in
the
translating
of
Master
Bezaes
Sermons
vpon
the
Canticle
of
Canticles
,
which
I
had
a
little
before
receaued
from
the
Francfurt
Mart
in
French
,
into
our
vulgare
and
Mother
tongue
.
The
desire
I
had
of
aduancing
and
promoting
the
glorie
of
God
,
which
is
then
especially
encreased
and
farthered
,
when
his
word
,
the
mirrour
of
his
wil
,
is
no
longer
a
sealed
booke
vnto
the
simple
and
ignorant
,
but
a
volume
laid
open
in
clear
and
capital
letters
,
that
he
that
runneth
may
read
it
:
enforced
mee
principally
to
vndertake
vpon
my
present
leasure
,
this
more
painful
,
then
happilie
thankful
work
of
translating
.
Wherein
,
for
the
vtility
and
profite
of
manie
,
as
wel
the
learned
as
the
vnlettered
who
haue
not
the
vnderstanding
of
the
French
tongue
,
I
did
the
more
willingly
emploie
both
my
leasure
and
my
paine
,
because
I
would
haue
somewhat
to
present
your
Lordshippe
withal
for
a
token
and
monument
of
my
thankful
duety
,
and
dutifull
thankfulnesse
,
vpon
so
manie
,
so
memorable
,
so
vtterly
vndeserued
benefits
of
your
Honor
,
not
so
much
collated
,
as
congested
,
&
heaped
from
time
to
time
vpon
me
.
For
extend
I
the
cogitation
of
my
mind
to
the
farthest
part
of
my
infancy
and
childhoode
,
and
drawe
it
foorth
as
in
a
continuall
and
euen
threed
vnto
this
present
time
,
what
part
of
my
age
hath
not
beene
honored
with
the
patronage
of
your
Lordships
fauor
and
goodwil
towardes
me
?
The
ground
and
foundation
of
my
first
studies
laid
in
Winchester
by
your
honours
onely
meanes
,
in
obtaining
her
highnesse
letters
for
my
preferment
vnto
that
schoole
;
the
rearing
of
the
farther
frame
of
them
in
this
Colledge
,
wherein
placed
by
your
Lordships
fauor
,
I
yet
continu
;
my
time
spent
to
my
great
desire
&
contentment
in
the
parts
beyond
the
Seas
by
your
Honours
intercession
;
my
roome
and
degree
I
doe
nowe
enioie
in
the
Vniuersitie
beeing
one
of
her
Maiesties
publique
professors
,
purchased
by
your
Lordships
fauourable
mediation
,
doe
euerie
of
them
in
particular
deserue
a
volume
of
acknowledgements
in
al
thankfulnes
and
humble
deuotion
towards
your
honour
.
And
therefore
,
that
I
might
not
seeme
vnmindful
of
your
Lordships
gratious
respect
and
fauour
towards
me
,
or
drowne
so
manie
benefites
receaued
in
the
flud
of
forgetfulnes
and
vtter
obliuion
,
I
was
bould
to
aduenture
the
deliuerie
of
these
my
simple
labours
in
this
so
smal
a
woorke
of
translation
vnto
your
Honors
patronage
.
What
common
profit
&
emolument
the
worke
it selfe
maie
bring
vnto
the
Church
of
God
among
vs
,
maie
be
easily
esteemed
of
them
,
who
shall
aright
consider
both
the
argument
it selfe
deduced
in
this
present
treatise
,
as
likewise
the
autor
whose
deduction
and
exposition
it
is
,
and
lastlie
both
the
manner
hee
hath
vsed
in
the
handling
thereof
,
and
the
principall
end
whereunto
he
hath
directed
it
.
The
Argument
therefore
or
subiect
thereof
,
I
meane
the
Canticle
it selfe
,
entituled
by
an
eminency
of
speach
,
the
Song
of
Songes
,
that
is
the
onely
Song
as
it
were
in
the
holy
Scripture
,
and
of
the
most
heauenliest
&
excellentest
ditty
,
concluded
in
termes
and
phrases
of
speach
altogether
enigmaticall
and
allegoricall
,
and
containing
the
great
mysterie
as
the
Apostle
calleth
it
of
our
saluation
,
the
mystical
coniunction
of
Christ
with
the
faithfull
his
members
,
and
the
whole
order
of
the
spirituall
fraunsailes
and
marriadge
match
it
pleaseth
Christ
to
contract
with
his
Church
,
beeing
alwaies
reputed
so
darke
and
obscure
,
so
hard
and
difficult
,
that
many
aswell
of
the
auncient
as
of
the
later
Church
haue
thought
this
arme
of
the
maine
Ocean
of
holy
scriptures
,
the
waters
of
life
,
fitter
for
the
Elephant
to
swimme
,
then
for
the
Lambe
to
wade
in
:
that
is
,
according
to
the
phrase
of
the
Apostle
,
rather
strong
meate
for
such
as
are
growen
vnto
a
perfect
man
in
Iesus
Christ
,
then
milke
for
such
as
are
still
babes
and
infants
in
vnderstanding
:
it
can
not
be
denied
but
that
the
sound
interpretation
thereof
according
vnto
the
sense
&
meaning
of
the
holy
Ghost
,
the
vniformitie
and
consent
of
other
scriptures
,
the
proportion
and
analogie
of
christian
faith
,
must
needes
bee
profitable
and
auaileable
to
the
edification
of
the
Church
of
God
,
the
congregation
of
saintes
.
For
what
admirable
comfort
,
&
consolation
vtterly
incomprehensible
,
the
reading
of
this
part
of
Scripture
may
bring
euery
Christian
,
what
peace
and
tranquillity
it
may
breede
in
the
afflicted
minde
and
conscience
,
what
incomparable
ioy
it
may
worke
in
the
harts
of
the
beleeuing
,
it
is
easie
to
consider
by
the
spouse
her selfe
in
this
place
representing
not
onely
the
whole
but
euery
part
&
member
of
the
Church
of
God
.
My
beloued
,
saith
she
,
is
mine
,
and
I
am
his
.
Loe
the
ground
of
our
holy
assuraunce
of
the
fauour
and
loue
of
God
towardes
vs
.
The
which
words
making
and
plighting
in
most
formal
sort
a
reciprocall
donation
of
the
Bride
to
her
Bridegroome
,
of
Christ
to
his
Church
,
serueth
as
it
were
for
the
burden
of
this
holy
&
sacred
nuptial
song
.
Now
this
ground
being
of
it selfe
so
comfortable
and
so
plaine
,
deduced
thoroughout
by
the
way
of
mutuall
speach
in
many
darke
and
allegoricall
termes
and
similitudes
,
implyeth
a
singular
degree
of
consolation
in
the
rest
being
soundly
and
perfectly
vnderstoode
.
And
albeit
many
haue
trauailed
in
the
exposition
of
this
most
comfortable
part
of
holy
scripture
,
among
whom
some
of
our
own
countrymen
haue
well
deserued
of
the
Church
of
God
for
their
painfull
labours
in
this
behalfe
,
notwithstanding
if
I
be
not
deceaued
with
the
loue
and
affection
I
beare
the
authour
,
in
whose
translation
I
haue
laboured
(
a
man
to
bee
embraced
and
loued
of
all
who
loue
the
Lord
&
embrace
his
truth
,
but
in
particular
to
bee
honoured
and
reuerenced
of
my selfe
,
who
found
him
no
lesse
then
a
father
vnto
me
in
curtesie
&
good
will
,
when
I
liued
as
a
stranger
in
Geneua
,
and
enioyed
the
benefite
of
hearing
of
him
in
lectures
and
sermons
)
there
is
none
that
hath
so
plainely
,
so
perfitely
,
so
distinctly
sette
downe
and
expounded
it
,
as
hee
hath
done
.
Wherein
let
Mounsier
Genebrard
himselfe
be
iudge
,
whether
Master
Beza
vnderstand
this
Canticle
or
no
,
and
leaue
to
accuse
with
such
shamelesse
impudencie
his
ignorance
and
impietie
.
Nowe
for
the
profite
and
benefite
of
the
Church
of
God
in
common
,
how
could
it
be
more
plainly
and
familiarly
,
more
largely
and
plentifully
,
more
distinctly
and
particularly
handled
,
then
by
this
way
which
he
tooke
for
the
behoofe
of
his
particular
flocke
and
charge
,
the
people
of
Geneua
,
to
expound
the
whole
Canticle
by
particular
sermons
,
and
so
to
drawe
from
thence
for
instruction
and
doctrine
,
rebuking
and
reproouing
,
warning
and
exhortation
,
comforting
and
consolation
,
what
ground
and
preceptes
soeuer
might
be
offered
?
Which
howe
aptly
and
fitly
it
is
done
by
Master
Beza
in
these
sermons
,
there
is
no
man
so
ignoraunt
which
in
reading
shall
not
perceiue
:
especially
obseruing
those
speciall
notes
which
containe
the
summe
of
all
that
which
in
the
sermons
following
he
hath
particularly
deduced
and
handled
,
euery
section
aunswering
by
the
like
figure
vnto
that
which
is
premitted
in
those
summary
contentes
,
which
may
serue
both
in
steede
of
marginal
notes
,
and
an
exact
table
vnto
the
whole
worke
.
And
in
these
who
so
list
may
summarily
and
shortly
see
in
what
sort
the
Authors
whole
discourses
are
framed
and
directed
,
according
vnto
the
naturall
importance
of
the
text
it selfe
,
against
the
aduersarie
.
And
this
is
it
whereat
principally
Master
Beza
hath
in
these
sermons
of
his
aimed
,
namely
,
to
the
conuincing
of
the
aduersary
in
the
chiefest
&
most
fundamentall
pointes
controuersed
betweene
the
Papistes
&
vs
,
and
especially
touching
the
principall
points
concerning
the
true
Iesus
Christ
(
for
there
are
false
Christes
gone
out
into
the
world
,
and
many
say
,
here
is
Christ
,
and
there
is
Christ
,
but
beleeue
them
not
)
and
the
true
Church
(
for
there
is
a
false
Catholique
Church
too
,
resembling
the
true
onely
in
name
)
and
the
certaine
and
infallible
markes
both
of
the
one
and
the
other
,
which
are
the
questions
especially
debated
betweene
our
aduersaries
and
vs
at
this
day
.
As
in
deede
this
is
the
principall
ende
and
scope
which
Salomon
himselfe
respected
in
this
song
of
his
,
namely
,
to
paint
forth
vnto
vs
in
most
liuely
coloures
,
aswell
the
true
and
essentiall
qualities
of
this
Bridegrome
,
as
also
the
natiue
and
liuely
portraite
of
this
spouse
,
which
is
his
Church
.
And
therefore
fiue
of
the
sermons
of
this
volume
,
which
goe
no
farther
then
the
thirde
Chapter
of
the
Canticles
(
for
the
rest
Master
Beza
hath
promised
if
God
wil
hereafter
,
and
my selfe
by
the
assistance
of
the
same
God
will
according
to
my
leasure
performe
the
translation
of
them
when
I
shall
receiue
them
)
concerning
the
description
of
Salomons
Coche
,
and
the
crowning
of
him
with
a
crowne
by
his
mother
in
the
day
of
his
fiaunsailes
,
are
wholy
touching
the
vsurped
tiranny
of
the
Church
of
Rome
ouer
all
Christendome
,
and
the
falsification
,
which
the
heade
thereof
,
who
nameth
himselfe
the
Lieutenaunt
generall
in
earth
vnto
this
king
which
is
here
crowned
,
vseth
,
in
all
the
ordinaunces
and
lawes
of
God
.
And
first
in
the
law
morall
,
throughout
euery
commandement
,
first
,
second
,
third
,
fourth
,
fift
,
sixt
,
seuenth
,
eight
,
ninth
,
and
tenth
:
and
then
in
the
law
ceremoniall
,
thirdly
in
confounding
the
law
with
the
Gospell
,
and
causing
men
,
to
seeke
after
their
saluation
in
that
which
inditeth
and
condemneth
them
,
shewing
and
proouing
after
this
howe
Christ
is
degraded
from
all
his
estates
&
offices
by
this
Apostaticall
See
.
And
first
of
his
dignity
royall
,
then
his
state
propheticall
,
thirdly
his
Priesthood
.
The
same
both
touching
these
and
other
points
debated
betweene
the
Papistes
and
vs
,
is
likewise
performed
throughout
his
whole
sermons
,
that
the
diligent
reading
of
them
may
furnish
euery
one
of
the
simpler
and
ignoraunt
sort
,
with
store
of
weapons
defensiue
&
offensiue
against
the
aduersarie
.
Some
fewe
thinges
,
beeing
personal
matters
,
I
must
confesse
vnto
your
Lordship
,
I
haue
omitted
in
the
printed
translation
,
which
are
pointed
vnto
by
a
little
star
,
that
who
so
list
to
see
them
maie
by
that
meanes
consult
the
autor
himselfe
.
I
thought
it
for
my
owne
part
not
conuenient
,
as
many
good
men
also
with
me
,
to
hinder
the
Church
of
so
great
a
commoditie
,
as
I
doubt
not
this
woorke
will
bring
it
,
by
occasioning
anie
offence
through
some
few
wordes
which
might
happily
breede
some
grieuance
.
And
herein
as
I
doubt
not
,
but
the
autor
himselfe
,
for
his
loue
towards
me
,
wil
pardon
me
:
so
I
hope
al
the
godly
wil
hold
me
excused
.
It
remaineth
I
beseech
your
Lordship
in
all
dutie
and
humility
fauourablie
to
accept
of
this
simple
present
of
mine
,
no
requital
or
recompence
of
your
Honors
bountie
and
liberality
alwaies
exhibited
vnto
me
,
but
a
testimonie
and
signification
of
my
grateful
and
thankful
mind
most
affectionatelie
deuoted
vnto
al
seruiceable
duty
towardes
your
honour
.
THE
Lord
of
Lords
and
God
almighty
,
guide
you
euer
,
and
direct
you
in
al
your
honourable
actions
with
his
holie
spirite
,
and
continue
you
long
in
al
honour
vnto
his
honour
:
for
the
welfare
of
his
Church
,
the
benefite
of
our
common
Weale
,
the
patronage
of
our
Vniuersitie
,
the
ioy
of
all
such
as
pray
for
your
Lordships
health
and
prosperity
.
Amen
.
¶
THE
ARGVMENT
OF
THE
XLV
.
Psalme
,
seruing
for
an
Argument
and
preface
or
abridgement
of
this
booke
of
the
Canticle
of
Canticles
or
song
of
songes
of
Salomon
.
THis
Psalme
as
the
whole
booke
of
the
Canticle
of
Canticles
is
to
bee
taken
and
altogether
to
be
vnderstood
in
a
spirituall
sense
:
and
therefore
there
is
no
appearance
or
shewe
of
reason
to
take
it
as
some
haue
done
,
for
a
marriadge
song
of
Salomon
and
Pharoes
daughter
.
For
besides
,
that
the
title
which
is
in
Hebrewe
ouer
many
of
the
Psalmes
woulde
haue
made
some
mention
touching
this
point
,
wee
see
howe
this
marriadge
is
condemned
,
and
that
worthily
by
the
holy
ghost
,
1.
Kings
.
11.
so
farre
it
is
from
all
reason
to
take
that
alliaunce
&
marriage
of
his
to
haue
bin
a
figure
of
so
holy
&
sacred
a
one
as
that
is
which
is
proposed
vnto
vs
in
this
Psal.
We
haue
therefore
in
this
psalme
an
excellent
and
most
diuine
treatie
touching
the
most
strait
and
spirituall
bonde
and
alliaunce
which
is
betweene
Iesus
Christ
and
his
Church
,
euery
point
thereof
being
prosecuted
and
continued
vnder
such
formes
and
phrases
of
speach
as
are
customarily
vsed
in
the
treaty
of
the
conditions
of
a
naturall
marriadge
betweene
such
persons
as
are
of
an
high
degree
and
qualitie
:
as
the
Prophets
also
haue
in
many
places
retained
the
very
same
termes
of
Bridegrome
and
spouse
and
of
marriadge
speaking
of
Iesus
Christ
and
of
his
Church
,
as
the
Apostle
hath
likewise
vsed
the
same
,
namely
,
Rom.
7.2
.
&
2.
Cor.
11.
and
Ephs.
5.
We
are
therefore
to
note
in
the
first
place
that
as
in
the
matter
of
mariadge
the
fiansailes
or
betrothings
are
first
solemnized
&
then
afterward
the
marriadge
,
so
Christ
also
as
the
bridegrome
of
the
Church
ought
to
bee
in
some
sort
considered
after
two
diuerse
manners
,
first
according
vnto
his
infirmitie
,
which
may
bee
compared
vnto
the
fiansailes
:
and
secondly
according
vnto
his
glory
which
he
obtained
after
his
resurrection
,
beeing
nowe
the
true
husband
of
his
Church
,
replenished
himselfe
with
glory
,
though
shee
bee
yet
remayning
in
part
vpon
earth
.
Now
as
touching
this
psalme
Christ
is
therein
proposed
vnto
vs
,
as
being
already
in
his
glory
,
and
as
he
who
hath
begonne
already
to
accomplish
in
deede
this
holy
marriadge
with
his
Church
.
Christ
therefore
as
husband
is
this
true
king
of
his
Church
,
so
perfite
in
respect
of
himselfe
in
all
beautie
,
that
there
is
nothing
wanting
,
vers.
2.
As
touching
the
good
grace
he
hath
to
winne
all
heartes
vnto
himselfe
,
and
euen
to
chaunge
and
turn
them
altogether
,
the
same
also
appeareth
in
the
preaching
of
the
gospell
accompanied
with
a
vertue
&
power
of
the
spirite
which
cannot
be
expressed
.
Himselfe
in
asmuch
as
hee
hath
taken
vpon
him
the
nature
of
man
,
hath
receiued
in
the
same
nature
the
spirite
of
God
without
measure
,
in
such
aboundaunt
wise
that
he
poured
it
as
it
were
ouer
in
all
his
saintes
.
He
is
girded
also
with
a
sword
,
and
that
not
in
shewe
onely
without
effect
,
but
which
he
draweth
and
vnsheatheth
in
deede
,
namely
then
when
he
maketh
his
worde
to
pearce
vnto
the
diuiding
of
the
soule
&
of
the
spirite
:
vers.
3.
He
is
besides
described
to
bee
furnished
and
prouided
with
arrowes
with
which
he
shooteth
thorough
&
transpearceth
all
his
enemies
,
ver.
5.
which
maketh
also
that
al
praise
ought
principally
&
souerainly
to
be
yeelded
vnto
him
,
who
sheweth
himselfe
of
so
ready
and
mighty
a
power
that
hee
is
able
to
succour
and
defende
such
as
are
his
,
&
to
breake
in
sunder
and
ouerthrow
the
strength
of
such
as
rebell
against
him
.
ver.
5.
To
this
purpose
he
is
introduced
as
being
trained
in
his
chariot
by
these
three
horses
,
Truth
,
Meekenes
,
and
Righteousnes
,
which
are
conducted
by
the
word
as
by
him
that
guideth
this
Chariot
,
vers.
4.
Nowe
to
declare
at
large
the
sense
and
meaning
of
euery
of
these
things
here
proposed
,
it
would
require
a
great
volume
.
Notwithstanding
we
may
as
it
were
by
the
way
obserue
somewhat
out
of
them
,
if
we
make
a
comparison
on
the
contrarie
side
of
the
traine
they
kepe
,
and
on
what
chariot
they
cause
them-selues
to
be
carried
,
I
meane
the
kinges
&
Princes
who
serue
that
master
which
is
opposed
altogether
vnto
this
head
of
the
Church
,
in
whose
whole
furniture
and
prouision
is
nothing
but
Ambition
,
Pride
,
Insolencie
,
Crueltie
,
Dissolution
,
with
an
horrible
trampling
vnder
&
oppressing
of
them
which
are
their
subiects
.
We
must
also
diligently
note
that
which
is
added
,
that
albeit
the
worlde
will
not
accept
this
most
iust
and
most
milde
gouernement
of
his
,
that
notwithstanding
this
so
iust
a
king
gouerneth
alwaies
most
happily
,
&
that
the
more
men
oppose
and
set
themselues
against
him
,
the
more
hee
maketh
his
power
to
appeare
,
whether
it
be
in
that
so
iust
and
assured
defence
which
hee
causeth
those
who
are
his
to
feele
,
or
whether
he
strike
his
enemies
within
vnto
death
by
a
most
diuine
power
,
namely
when
hee
casteth
them
into
a
reprobate
sense
to
make
them-selues
the
instruments
of
their
own
ruine
&
destruction
.
Now
albeit
these
things
come
to
passe
euery
day
,
inasmuch
as
this
good
king
doth
alwaies
defend
all
his
elect
,
to
the
end
that
none
of
them
perish
,
&
inasmuch
as
he
doth
vengeance
vpon
their
enemies
according
as
it
pleaseth
him
to
shewe
the
markes
thereof
:
notwithstanding
this
appeared
most
expreslie
in
the
first
beginning
of
this
marriage
,
as
it
seemeth
to
be
here
in
some
sort
touched
,
when
he
shewed
such
vengeaunce
on
that
vngrateful
synagogue
of
the
Iewes
obstinatly
perseuering
in
her
incredulity
,
in
which
she
continueth
vnto
this
date
,
reseruing
notwithstanding
the
remnaunt
of
his
elect
according
vnto
his
expresse
mercy
which
he
promised
vnto
the
race
of
Abraham
,
howe
rebellious
so
euer
it
doth
shew
it selfe
.
Now
after
this
king
hath
obtained
such
a
victorie
,
hee
is
here
seated
on
his
seat
of
Iustice
and
Righteousnesse
,
which
is
called
eternal
and
euerlasting
,
ver.
6.
to
giue
vs
to
vnderstand
that
it
is
not
of
this
woorld
,
and
that
not
onely
because
that
Iustice
establisheth
the
seat
of
the
king
in
this
world
,
as
it
is
written
,
Prou.
27.28
.
but
especially
because
here
the
question
is
of
a
king
who
is
together
both
true
God
eternal
,
and
true
Son
of
Dauid
according
vnto
the
fleshe
,
vnto
whom
also
in
asmuch
as
he
is
man
is
giuen
all
power
both
in
heauen
and
in
earth
,
beeing
exalted
aboue
euerie
name
,
as
this
place
is
alleaged
,
Heb.
1.8
.
in
so
much
that
the
Church
hath
no
more
manie
kinges
,
then
one
woman
can
haue
manie
husbandes
:
neither
is
he
whom
she
hath
for
her
husband
so
God
,
that
he
is
not
also
man
,
seeing
otherwise
the
marriage
would
not
agree
betweene
him
&
the
Church
which
is
gathered
from
among
men
:
as
neither
is
hee
man
in
such
sort
,
that
hee
is
not
God
too
,
because
that
otherwise
the
Church
should
not
haue
an
head
and
husband
mighty
enough
to
defend
her
.
Afterwarde
is
declared
the
most
righteous
gouernment
of
this
goodlie
kingdome
,
to
wit
,
of
the
Church
,
ver.
7.
for
there
is
no
kingdome
but
the
Church
which
is
gouerned
by
the
true
rule
of
a
most
iust
and
moderate
discretion
,
bee
it
in
publicke
charges
or
in
priuate
duties
and
particular
charges
,
because
it
is
in
it
properlie
that
the
spirite
of
God
doth
raign
,
which
ordereth
&
directeth
indeed
the
senses
,
&
gouerneth
the
affections
of
the
true
faithful
&
beleeuing
.
And
the
reason
of
this
point
which
is
added
is
of
great
waight
,
namely
,
because
that
this
king
of
the
Church
both
in
respect
of
his
person
as
also
of
his
office
,
is
annointed
aboue
his
companions
,
that
is
to
saie
,
we
must
set
him
by
himselfe
in
another
order
&
degree
then
other
kings
are
.
For
euen
in
the
most
excellent
kings
,
yea
in
Dauid
himselfe
there
haue
beene
many
defects
and
imperfections
,
but
in
such
a
king
as
this
is
there
is
nothing
but
all
perfection
.
As
for
that
which
is
added
of
the
most
exquisite
robes
and
vestiments
of
this
king
,
vers.
8.
this
is
referred
partly
vnto
that
proper
voice
which
the
father
caused
to
be
heard
when
he
was
baptized
,
saying
,
This
is
my
welbeloued
Sonne
in
whom
I
am
well
pleased
▪
by
which
voice
is
giuen
vs
to
vnderstand
the
ful
and
perfect
reconciliation
with
the
father
by
that
most
sweet
odor
aswel
of
the
integrity
and
righteousnesse
resiant
in
the
parson
of
Christ
our
Immanuel
,
as
also
his
obedience
vnto
death
euen
the
death
of
the
crosse
.
These
same
vestiments
also
and
robes
of
his
are
referred
vnto
that
which
the
Apostle
saith
,
2.
Cor.
2.15
.
we
are
the
sweet
odor
of
Christ
as
of
him
who
hath
beene
made
vnto
vs
Wisdome
,
Righteousnes
,
and
Sanctification
,
&
Redemption
,
1.
Cor.
1.30
.
which
blessings
hee
powreth
downe
vpon
vs
from
those
pallaces
of
Iuory
,
which
are
those
heauenly
places
where
hee
is
seated
,
and
from
whence
hee
looketh
vpon
vs
,
and
from
whence
also
he
causeth
these
blessings
&
graces
of
his
,
to
flow
downe
vpon
vs
,
yea
his
owne
selfe
(
as
we
may
so
say
)
after
a
spiritual
maner
&
fashion
,
&
such
as
is
vtterly
incomprehensible
vnto
vs
.
This
king
and
Bridegrome
being
thus
described
vnto
vs
,
the
condition
and
estate
of
the
Church
his
spouse
,
and
of
their
whole
marriage
is
most
amply
set
downe
and
handled
vers.
9.
Nowe
in
the
discourse
and
handling
heereof
there
are
adioyned
vnto
the
Israelites
and
faithfull
Iewes
which
properly
represent
this
spouse
,
certaine
others
which
are
the
kinges
Daughters
also
to
be
her
companions
:
al
which
notwithstanding
appertaining
but
to
one
husband
represent
vnto
vs
by
this
meanes
the
person
of
one
onely
Church
truely
Catholicke
,
that
is
to
saie
vniuersal
,
but
yet
in
such
sort
that
they
are
as
it
were
placed
after
this
principal
spouse
of
the
people
of
Israel
:
because
the
first
right
appertaineth
first
of
al
vnto
the
holie
Prophets
&
Apostles
of
the
nation
of
the
Iewes
and
to
al
the
other
which
the
Apostle
calleth
the
natural
braunches
,
by
whose
ministerie
also
we
haue
been
led
and
conducted
into
the
chamber
of
this
king
,
with
whose
gold
and
glittering
shining
we
are
made
bright
and
shining
.
Wee
are
farther
to
note
touching
the
ornamentes
of
these
Queens
which
are
the
body
of
the
Church
,
that
it
is
not
said
that
they
tooke
them
out
of
their
own
cabinets
and
ward-robes
,
but
they
receiued
them
of
the
king
himselfe
,
to
the
end
it
should
be
acknowledged
that
whatsoeuer
is
faire
&
goodly
proceedeth
not
,
as
it
is
most
true
,
but
from
his
mere
grace
&
fauor
who
hath
couered
our
pouerty
&
nakednes
.
Wherupon
it
foloweth
that
she
ought
properly
to
be
held
&
taken
for
the
true
Catholicke
Church
whom
wee
see
to
come
foorth
in
this
place
with
her
companions
in
al
humilitie
with
that
rich
crowne
of
the
onely
righteousnes
of
Christ
her
king
and
sauiour
,
embraced
by
faith
and
freely
imputed
&
allowed
her
:
although
together
with
this
righteousnes
of
faith
there
must
appeare
besides
in
the
faithfull
an
actuall
righteousnes
,
but
neuer
perfect
and
entire
,
but
onely
begun
and
delineated
forth
by
little
and
little
,
by
which
notwithstanding
a
man
maie
alwaies
distinguish
the
children
of
light
from
the
children
of
darkenes
,
as
it
seemeth
our
Lorde
Iesus
Christ
had
also
respect
thereunto
,
Math.
22.11
.
Al
these
things
being
thus
handled
,
in
which
almost
all
the
secretes
of
our
saluation
are
comprised
,
the
Prophet
addresseth
his
speache
vnto
the
Church
or
rather
vnto
euery
member
thereof
:
ver.
10.11
.
exhorting
to
study
to
please
this
Bridegroome
who
cherisheth
and
fauoureth
her
so
much
,
shewing
withal
how
she
shall
doe
it
,
namely
if
in
hearkening
diligently
vnto
him
(
according
as
faith
proceedeth
of
that
which
a
man
heareth
of
God
himselfe
,
and
without
which
a
man
cannot
please
God
)
and
ordering
her selfe
altogether
vnto
him
(
which
is
done
if
shee
take
narrow
heede
vnto
his
wil
which
is
seene
in
the
glasse
of
the
Lawe
)
shee
beginneth
to
rid
her selfe
in
the
whole
traine
and
tenour
of
her
life
from
al
wicked
spots
and
defilements
of
corruption
which
she
hath
in
herselfe
imprinted
in
her
both
from
the
originall
and
beginning
of
her
nature
&
being
,
and
from
the
nouriture
of
her
Parents
as
also
of
al
such
as
after
by
custome
&
continuance
are
growen
according
vnto
the
flesh
&
deeply
rooted
in
her
,
that
so
shee
maie
learne
the
better
to
obey
this
onelie
Bridegroome
of
hers
as
her
true
head
and
Lord
for
euer
.
Afterward
there
is
adioined
an
exhortation
which
is
vsed
in
respect
of
the
small
beginninges
of
the
Christian
Church
such
as
it
was
when
it
began
to
take
her
first
beginning
in
Ierusalem
,
ver.
12.13
.
For
it
is
easie
to
bee
seene
by
the
Actes
of
the
Apostles
what
the
Church
might
bee
according
vnto
the
flesh
when
there
were
in
the
first
assembly
but
threescore
persons
and
those
poore
people
and
of
no
countenance
or
appearaunce
,
and
therefore
hee
comforteth
her
and
foretelleth
that
it
shal
come
to
passe
,
that
they
euen
of
Tyre
it selfe
,
vnder
whom
he
comprehendeth
the
strange
nations
&
the
very
mightiest
of
the
world
,
should
ioine
themselues
vnto
her
.
And
yet
for
al
this
he
warneth
her
in
good
time
that
al
this
goodly
beutiful
shew
and
setting
forth
whereof
he
maketh
mention
,
&
which
he
saith
is
to
be
priced
aboue
al
the
gold
in
the
world
without
comparison
&
whatsoeuer
ornament
the
greatest
Queens
of
this
world
might
haue
,
ought
to
be
within
&
in
the
hart
&
not
without
to
be
apparant
only
vnto
the
eies
according
vnto
the
fashion
&
maner
of
the
world
,
ver.
13.14.15
.
&
that
yet
a
daie
shoulde
come
when
it
shoulde
appeare
so
high
and
magnificent
in
this
Queene
and
in
her
Daughters
,
that
it
should
surmount
and
exceede
all
the
magnificency
the
mind
of
man
were
able
to
conceiue
,
namely
then
when
we
shal
meet
Christ
as
the
Apostle
speaketh
,
and
when
beeing
entred
with
him
into
his
pallace
we
shall
be
and
abide
with
him
for
euer
.
Now
to
conclude
if
any
man
demand
what
this
Bride
shal
doe
while
she
waiteth
&
expecteth
the
last
accomplishment
of
this
souerain
blisse
&
happines
which
this
blisfull
Bridegroome
shal
in
the
end
bestow
vpon
the
church
his
true
spouse
:
it
is
said
that
this
spouse
for
the
time
she
waiteth
for
shal
not
cease
to
bear
or
bring
forth
children
vnto
this
husband
ver.
16.
yea
&
those
excellent
&
good
children
,
&
such
as
shal
resemble
&
proue
like
vnto
their
true
ancestors
,
I
meane
the
ancient
Prophets
&
Patriarches
:
&
such
as
shal
be
kings
to
rule
ouer
al
the
coasts
&
quarters
of
the
world
,
hauing
therein
by
the
vertue
of
the
spirit
of
this
great
king
subdued
and
ouercome
satan
,
sin
,
death
and
themselues
.
Whence
it
foloweth
that
then
here
shal
be
in
euery
respect
a
most
perfect
mariage
,
and
such
a
one
as
shal
endure
for
euer
.
THE
FIRST
SERMON
VPON
THE
1.
CHAPTER
.
It
is
written
as
followeth
in
the
title
of
the
third
booke
of
Salomon
.
The
Canticle
of
Canticles
,
or
Song
of
Songs
,
of
Salomon
.
The
principal
points
handled
in
the
first
Sermon
.
1
That
this
booke
is
canonicall
,
but
ought
to
be
red
,
and
expounded
in
the
church
with
great
discretion
.
2
That
nothing
conteyned
in
holy
writ
ought
to
be
concealed
or
hid
in
the
church
,
and
wherefore
God
hath
not
alwayes
spoken
so
playnly
at
one
time
as
at
another
.
3
Wherfore
the
holy
ghost
hath
chosen
and
prosecuted
so
farre
the
allegory
of
mariage
,
both
in
this
Canticle
or
Song
,
as
also
elsewhere
.
4
Three
manners
of
Gods
ioyning
him selfe
with
his
creature
,
the
one
general
,
the
other
particular
in
the
person
of
Christ
Iesus
:
the
third
of
the
sonne
of
God
with
his
church
.
5
Of
the
persons
which
are
introduced
and
brought
in
in
this
Canticle
,
in
maner
of
a
dialogue
,
or
mutuall
speach
,
with
the
summe
and
scope
thereof
.
6
Wherefore
this
Canticle
or
Song
,
is
called
the
Canticle
of
Canticles
or
Song
of
songs
,
and
who
was
the
penman
thereof
.
7
A
speciall
obseruation
touching
the
order
of
the
three
bookes
of
Salomon
.
8
An
enhortation
for
euery
one
to
make
his
profit
by
the
exposition
of
this
Canticle
.
THIS
booke
albeit
it
hath
bin
as
well
in
the
auncient
church
of
the
Israelites
,
as
also
in
the
Christian
church
by
one
common
consent
not
only
reckned
amongst
the
number
of
those
which
the
holy
Ghost
hath
spoken
and
vttered
to
the
pen
,
and
which
ought
to
be
the
rule
and
canon
of
our
fayth
:
but
also
held
for
one
of
the
most
excellent
and
spirituall
of
all
the
rest
:
yet
hath
it
not
bin
handled
or
red
in
the
church
as
euery
of
the
other
,
but
reserued
to
be
proposed
vnto
them
,
who
were
farther
aduaunced
and
growne
vp
in
the
knowledge
of
God
,
and
were
of
a
more
stable
and
constant
iudgement
.
The
causes
whereof
were
,
first
because
the
stile
and
phrase
thereof
is
altogether
allegoricall
and
enigmatical
,
that
is
to
say
,
deliuereth
to
our
understanding
thinges
heauenly
and
spirituall
,
by
a
similitude
and
figure
of
things
naturall
and
corporall
,
which
euery
man
neyther
of
himselfe
can
,
nor
by
the
help
of
an
other
is
able
,
so
to
conceiue
and
vnderstand
,
as
thereby
throughly
to
be
profited
and
instructed
.
Secondly
because
this
allegory
is
wholy
grounded
vpon
the
coniunction
and
coupling
of
man
and
wife
in
marriadge
:
in
the
which
,
being
humanely
and
carnally
considered
,
we
shall
finde
euen
from
the
beginning
thereof
vnto
the
end
,
many
great
wantes
and
imperfections
on
mens
behalfes
,
which
defaultes
as
they
haue
bene
euer
rife
since
the
entrance
of
sinne
into
the
world
:
so
we
know
how
they
haue
bin
dayly
encreased
sithence
men
haue
for
so
long
a
time
giuen
themselues
ouer
to
all
this
vncleannes
and
wantonnes
,
which
is
no
other
thing
then
a
polluting
and
defiling
of
the
honest
and
chast
caresses
,
dilections
,
and
embrasementes
in
marriadge
.
The
which
notwithstanding
it
hath
in
it
many
defectes
and
blemishes
,
which
the
Lord
of
his
great
goodnes
must
support
and
couer
,
hindereth
not
but
that
according
to
the
saying
of
the
Apostle
Heb.
15.4
.
Marriadge
is
honorable
amongst
all
,
and
the
bed
thereof
vndefiled
.
And
thus
you
see
how
some
considering
the
mischieuous
maners
of
this
world
,
and
be
cause
there
are
in
this
Canticle
many
kinds
of
speaches
,
according
to
the
simplicity
of
that
time
in
which
this
booke
was
written
,
which
the
world
might
easily
abuse
,
haue
bene
hardly
induced
to
interprete
it
in
the
church
,
fearing
least
it
should
bring
more
harme
thereunto
,
then
profit
and
edification
.
Others
there
haue
bene
which
haue
gone
farther
,
and
haue
beene
so
bold
and
hardy
,
or
rather
so
ouerweening
and
headdy
,
as
to
go
about
to
rase
this
booke
out
of
the
canonicall
scriptures
,
as
being
a
writing
altogeather
profane
,
and
compiled
by
Solomon
in
the
middest
of
his
wanton
and
licencious
dissolutions
.
As
touching
the
first
sort
of
these
men
,
they
are
herein
to
bee
greatly
commended
,
that
they
thinke
it
not
good
that
euery
one
should
rashly
&
vnaduisedly
be
carried
or
led
to
the
handling
of
this
booke
:
according
vnto
the
saying
of
the
Apostle
1.
Cor.
3.2
.
that
we
must
begin
with
milke
,
&
so
proceed
&
come
to
hard
&
solid
meate
.
Which
thing
hath
bin
carefully
&
diligently
obserued
both
in
this
church
and
in
others
by
the
faythfull
pastors
and
ministers
.
But
as
for
those
which
presume
to
condemne
this
booke
,
they
are
no
more
to
be
harkened
vnto
or
regarded
then
those
,
who
desperatly
and
arrogantly
addresse
and
oppose
themselues
agaynst
the
spirit
of
God
.
For
besides
that
the
old
and
newe
church
hath
from
all
times
iudged
the
contrary
,
(
this
booke
being
diligently
expounded
by
the
auncient
Doctors
both
greeke
and
latin
,
yea
euen
in
monasteries
amongst
the
monkes
vsed
and
handled
,
as
a
booke
altogeather
contemplatiue
more
then
any
besides
:
albeit
they
then
made
solemne
profession
of
being
farre
from
all
thought
of
women
and
marriage
)
this
very
allegory
of
marriadge
,
is
very
amplie
to
the
same
end
and
purpose
prosecuted
in
other
bookes
,
which
by
a
perpetual
and
common
consent
haue
bin
alwayes
held
for
holy
&
diuine
,
as
in
the
Psalme
45
,
which
is
as
it
were
a
summe
and
abridgement
of
this
whole
Canticle
,
and
in
Esay
,
62.1.6
.
Ierem.
3.
Ezech.
16.
and
23.
Oseas
1.2
.
Math.
25.
Ioh.
3.29
.
Rom.
7.1.2
.
Cor.
11.2
.
and
especially
Ephe.
5.
where
the
Apostle
vseth
the
very
same
words
which
Adam
vsed
in
the
first
institution
of
marriadge
,
to
wit
,
that
the
church
is
made
flesh
of
the
flesh
of
Iesus
Christ
,
and
bone
of
his
bones
,
which
is
,
saith
he
,
a
great
secret
and
mystery
:
to
be
short
the
holy
Ghost
in
the
Apocal.
17.
is
the
expounder
and
interpreter
of
the
beginning
of
this
booke
.
Neyther
is
that
to
be
regarded
which
some
bring
for
an
argument
why
this
booke
is
not
Canonicall
,
because
that
no
place
of
it
is
alleaged
in
the
newe
testament
.
For
first
,
beside
that
which
I
haue
sayd
of
the
45.
Psalme
,
that
it
is
an
abridgment
of
this
booke
,
the
similitudes
which
are
taken
from
marriage
in
Saynt
Paul
,
and
in
the
last
chapter
of
the
Apocalyps
are
drawen
from
hence
:
and
by
the
same
reason
we
may
condemne
other
bookes
of
the
old
testament
,
which
are
receiued
without
contradiction
or
gainsaying
.
2
We
must
therfore
vse
&
obserue
a
mean
in
the
exposition
of
this
booke
,
handling
it
then
and
in
such
wise
as
it
appertaineth
,
in
the
church
of
God
.
For
God
will
not
that
any
thing
which
he
teacheth
vs
by
his
Prophets
and
Apostles
should
be
hidden
or
kept
secret
in
such
sort
,
as
to
content
our selues
to
haue
it
enregistred
onely
in
his
word
,
without
farther
regarding
and
considering
what
it
is
:
as
the
Paynimes
were
woont
to
deal
in
their
false
religions
&
worships
,
who
feared
their
abuses
should
be
discouered
,
if
their
mysteries
were
knowen
:
or
as
we
yet
to
this
day
see
it
practised
in
the
false
church
,
where
the
reading
of
the
scriptures
in
the
vulgar
and
common
tong
is
forbidden
:
whereas
the
Apostles
and
Prophets
since
the
beginning
haue
spoken
and
written
in
a
common
and
intelligible
language
,
to
the
end
they
might
be
vnderstoode
of
all
men
.
And
yet
is
it
very
true
,
that
the
holy
Ghost
hath
not
vsed
throughout
the
same
stile
and
manner
of
writing
,
but
hath
spoken
somtimes
very
plainly
,
sometimes
obscurely
,
in
such
sort
notwithstanding
,
that
(
as
one
of
the
auncient
fathers
hath
heretofore
well
obserued
)
obscurity
and
darknes
is
tempered
and
mixed
with
plainnes
and
clearnes
,
to
the
end
to
sharpen
and
quicken
our
desire
to
search
after
that
which
we
vnderstoode
not
at
the
first
,
and
to
cause
vs
to
esteeme
more
higher
of
the
secrets
of
his
wisdom
,
after
that
he
hath
bestowed
on
vs
the
gift
of
knowledge
and
vnderstanding
of
them
,
vpon
our
carefull
diligence
of
reading
and
conferring
together
the
places
of
scripture
.
And
this
is
that
which
we
hope
to
doe
,
by
Gods
good
assistaunce
obtayned
by
your
prayers
,
in
the
expounding
of
this
booke
:
seing
it
is
now
about
fifty
years
that
God
hath
set
vp
,
as
it
were
anew
,
his
holy
Iubile
amongst
vs
,
causing
the
holy
light
of
his
gospell
to
shine
in
such
sort
in
this
place
,
that
now
nothing
in
this
behalfe
ought
to
seeme
new
and
strange
vnto
vs
:
as
if
we
were
yet
yong
infantes
and
babes
in
vnderstanding
:
in
steede
of
being
ashamed
not
to
be
of
the
nomber
of
those
,
of
whom
it
is
spoken
in
the
fift
to
the
Hebrues
,
that
they
be
exercised
and
practised
in
discerning
betweene
that
which
is
good
and
that
which
is
euill
.
3
Now
for
the
vnderstanding
of
this
book
,
it
is
requisit
we
learne
and
knowe
,
what
moued
the
holy
Ghost
to
chuse
and
prosecute
so
farre
this
similitude
of
marriadge
:
the
which
is
not
,
as
I
sayde
before
,
if
God
would
deal
with
rigour
in
examining
euery
poynt
thereof
,
without
many
great
wantes
and
imperfections
.
This
was
it
therefore
,
to
speak
in
few
wordes
,
because
there
is
not
amongst
men
,
eyther
in
respect
of
the
obligation
,
a
more
sacred
and
diuine
,
or
in
regarde
of
the
effect
,
a
more
strait
and
firme
bond
to
bee
founde
,
then
this
of
marriadge
.
For
in
all
other
contracts
and
bargaines
wherein
one
man
is
obliged
and
bound
vnto
the
other
,
the
question
&
poynt
is
only
of
the
goods
and
possessions
of
this
world
,
and
of
such
things
as
are
without
the
persons
which
bargaine
and
contract
together
:
or
if
the
matter
be
touching
the
body
,
yet
is
not
the
obligation
reciprocall
,
wherin
the
one
party
is
as
much
interessed
as
the
other
:
but
may
happily
bee
as
far
to
the
disaduantage
of
the
one
,
as
the
aduantage
of
the
other
:
as
for
the
contract
of
marriage
,
therein
God
himselfe
as
principall
author
so
dealeth
,
as
that
this
bond
continueth
indissoluble
,
if
himselfe
say
not
the
word
to
the
contrary
,
and
breake
this
bond
either
by
death
or
by
any
other
his
ordinaunce
.
And
agayne
the
obligation
or
bond
of
both
parties
is
so
mutuall
and
reciprocall
,
that
neither
of
the
parties
is
free
and
at
his
owne
choyse
,
and
both
of
them
become
as
it
were
one
person
by
the
coniunction
of
marriage
.
Now
,
which
is
more
,
the
effect
thereof
is
rather
diuine
then
humane
,
to
wit
,
the
generation
and
procreation
of
mankind
.
For
God
by
this
contract
vseth
men
as
his
instruments
to
do
that
which
is
properly
belonging
to
himselfe
,
to
wit
,
to
the
engendring
of
mankinde
,
whereof
his
church
is
made
and
composed
.
For
albeit
this
ordinaunce
of
God
,
Encrease
and
multiplie
,
be
extended
generally
to
all
the
creatures
,
comprising
man
also
in
the
number
of
them
:
yet
notwithstanding
,
as
the
creating
of
man
,
both
touching
the
male
and
touching
the
female
,
is
other
and
different
from
that
of
the
rest
of
the
creatures
:
euen
so
we
must
conclude
that
God
hath
led
and
conducted
the
race
and
succession
of
mankinde
from
the
father
to
the
sonne
,
to
his
effect
by
a
speciall
and
particular
coniunction
in
wedlock
,
specially
ordayned
and
blessed
by
the
inspiration
of
his
holy
spirit
and
calling
vpon
of
his
name
.
The
holy
Ghost
therefore
minding
to
represent
vnto
vs
,
that
which
in
it selfe
is
incomprehensible
,
&
not
to
be
conceiued
,
I
mean
that
most
streit
spirituall
bond
of
Iesus
Christ
,
with
euery
faythfull
soule
,
to
the
end
to
engender
in
the
minds
of
the
beleeuing
(
the
assembly
and
congregation
of
whom
is
called
the
church
)
the
knowledge
of
truth
,
together
with
all
other
holy
motions
and
operations
,
thereby
to
quicken
and
giue
life
to
euery
one
of
the
faithfull
wholy
and
entirely
,
and
consequently
to
his
whole
church
and
congregation
in
the
true
life
which
lasteth
for
euer
,
could
not
chuse
a
more
proper
similitude
,
nor
a
more
liuely
patterne
and
modell
thereof
then
this
coniunction
of
marriadge
.
And
this
is
also
the
reason
,
why
the
word
of
God
,
which
is
receiued
&
fructifieth
by
fayth
,
is
by
Saynt
Peter
called
The
incorruptible
seede
.
Hereunto
also
tendeth
that
second
generation
&
New-byrth
,
which
is
made
by
the
spirit
,
whereof
our
Lord
Iesus
Christ
so
largely
treateth
with
Nicodemus
Ioh.
3.
which
I
will
therefore
declare
vnto
you
and
handle
more
at
large
,
because
this
secrete
,
whereof
I
now
speake
,
is
the
ground
and
foundation
of
our
saluation
.
4
Euery
one
of
vs
then
is
constrained
to
confesse
,
that
euery
good
thing
commeth
from
God
,
whether
we
consider
the
essence
and
being
which
all
the
creatures
haue
receiued
of
God
,
or
the
diuerse
qualities
whereby
they
are
mayntained
.
Which
thing
is
signified
vnto
vs
by
the
Apostle
Act.
17.
when
he
saieth
,
That
in
him
we
are
,
we
liue
and
haue
our
mouing
,
as
if
God
the
Creatour
did
,
as
I
may
so
say
,
insinuate
himselfe
within
his
creatures
,
to
declare
vnto
vs
the
better
,
that
diuine
efficacie
&
woorking
of
his
,
which
is
in
them
opened
&
displayed
,
according
to
that
measure
and
durance
it
pleaseth
him
:
although
to
speake
properly
,
his
diuine
essence
,
bee
neither
within
,
nor
without
the
world
,
but
comprehendeth
all
,
it selfe
being
incomprehensible
.
But
there
are
two
other
manner
of
coniunctions
,
yea
rather
vnions
of
God
with
man
,
much
different
from
that
whereof
I
last
spake
,
and
of
an
effect
of
greater
consequence
,
to
wit
,
first
of
all
the
vniting
of
the
eternall
sonne
of
God
with
a
true
body
and
true
humane
soul
in
the
wombe
of
the
blessed
Virgin
Mary
,
by
a
personall
vnion
,
which
to
the
Angels
themselues
is
incomprehensible
,
by
which
,
the
word
,
which
is
the
sonne
,
eternall
and
coessentiall
with
the
father
,
was
made
flesh
,
Ioh.
1.14
.
in
such
sort
that
since
,
this
person
,
which
is
called
Iesus
Christ
,
Mat.
1.16
.
is
true
God
and
true
man
,
without
any
either
seuering
or
confounding
of
the
two
natures
:
which
is
that
great
secret
wherof
the
Apostle
speaketh
1.
Tim.
3.
And
vpon
this
dependeth
a
third
coniunction
of
our
Immanuel
with
the
beleeuing
,
by
the
which
euery
faithfull
person
,
and
so
consequently
the
whole
church
which
is
composed
of
them
,
is
spiritually
as
it
were
married
with
Iesus
Christ
,
and
made
flesh
of
his
flesh
,
and
bone
of
his
bones
.
Not
that
the
body
of
Christ
is
really
within
our
bodies
,
or
his
soule
within
our
soule
(
which
the
truth
and
verity
of
his
body
and
of
his
soule
cannot
suffer
,
as
neither
any
such
coniunction
appertaineth
any
whit
at
all
to
this
mystery
,
which
is
altogether
spirituall
and
tending
to
a
spirituall
life
)
but
because
that
as
in
an
humane
body
,
the
soule
,
being
naturally
ioyned
thereunto
,
quickneth
and
liueth
all
the
members
of
the
body
,
if
so
they
be
knit
and
ioyned
together
according
to
the
frame
and
building
of
the
body
:
so
Iesus
Christ
,
as
the
spiritual
bridegrome
of
his
church
,
by
the
and
vertue
of
his
holy
spirit
,
and
by
the
meanes
of
his
humane
nature
,
by
the
which
he
symbolizeth
,
that
is
,
agreeth
in
one
part
with
vs
,
is
so
neare
and
so
powerfully
ioyned
with
vs
,
by
the
meanes
of
fayth
which
apprehendeth
him
,
that
he
quickneth
vs
to
life
eternall
,
working
in
our
vnderstanding
and
wil
,
to
repaire
in
vs
by
little
and
little
the
image
of
God
doone
forth
and
defaced
by
sinne
,
to
make
vs
in
the
end
perfit
partakers
of
his
glorious
immortality
in
the
later
day
,
vnto
which
the
consummation
&
perfiting
of
this
holy
&
spirituall
marriage
is
reserued
.
Hence
it
is
that
the
Apostle
hath
drawn
these
manners
of
speaking
,
which
he
learned
of
Christ
himselfe
,
when
he
saith
,
That
we
are
in
Iesus
Christ
.
Rom.
8.1
.
and
that
Iesus
Christ
is
in
vs
.
Rom.
8.10
.
That
he
liueth
in
vs
,
and
wee
in
him
.
Gal.
2.20
.
and
That
he
dwelleth
in
his
sayntes
.
Ioh.
14.23
.
And
Iesus
Christ
himselfe
to
this
end
compareth
himselfe
to
a
vine
,
and
vs
to
the
branches
which
fructifie
and
beare
fruite
.
Ioh.
15.
and
his
body
is
called
our
foode
,
and
his
blood
our
drinke
.
Ioh.
6.
because
that
as
corporally
by
meate
and
drinke
this
present
life
is
maintained
in
vs
:
euen
so
by
Iesus
Christ
incorporating
himself
in
vs
,
in
that
maner
I
haue
said
,
and
being
as
I
may
so
say
receiued
,
eaten
,
and
digested
by
the
inner
man
,
we
receiue
and
draw
from
him
the
true
life
euerlasting
.
In
the
exposition
therefore
of
this
booke
,
there
is
no
question
of
bringing
with
vs
vnto
the
vnderstanding
thereof
a
sensuall
minde
and
carnall
,
but
our
soule
must
with
Salomon
conceiue
this
husband
,
this
marriage
,
and
whatsoeuer
is
sayd
thereof
,
after
a
spirituall
fashion
,
farre
remoued
from
all
carnall
and
filthy
cogitations
,
remembring
the
saying
of
the
Apostle
,
That
hee
which
cleaueth
vnto
the
lord
is
made
one
spirit
with
him
.
1.
Co.
6.17
.
&
that
of
Christ
,
That
he
which
is
born
of
the
spirit
is
spirit
.
Io.
3.6
.
5
Now
to
vnderstand
more
particularly
the
order
of
handling
of
this
Canticle
or
song
,
we
must
know
,
that
it
is
written
in
maner
of
a
dialogue
,
many
persons
being
introduced
in
a
most
wonderfull
and
artificiall
maner
,
speaking
and
answering
one
the
other
:
to
wit
,
a
Bride
addressing
her
speach
vnto
her
maidens
,
and
a
Bridegroome
in
like
sort
accompanied
with
his
friends
:
according
to
the
manner
vsed
in
the
celebration
of
such
fiansailes
and
espousales
as
are
honestly
and
orderly
made
.
The
spouse
or
bride
is
the
company
of
the
faithful
land
beleeuing
,
which
is
called
the
Church
,
represented
as
it
were
in
one
only
person
,
(
as
it
is
also
said
that
the
faithfull
haue
but
one
hart
,
and
one
soule
.
Act.
4.32
)
in
the
which
company
notwithstanding
Salomon
bringeth
one
in
speaking
as
it
were
in
the
name
of
the
rest
of
the
train
.
But
farther
seing
he
maketh
a
distinction
between
her
,
which
speaketh
as
the
Queene
&
mistresse
,
and
the
other
daughters
&
maidens
of
Ierusalem
,
(
according
to
that
which
is
written
in
the
45
Psalme
)
we
may
vnderstand
by
these
other
daughters
,
aswell
those
,
which
are
in
the
church
rather
in
name
then
in
deede
,
as
those
,
which
are
the
true
faithfull
,
but
are
yet
newe
,
and
as
it
were
litle
children
,
which
follow
their
mother
,
who
is
as
it
were
a
Queene
accompanied
and
waited
on
with
her
damoysels
and
maidens
.
On
the
other
side
the
bridegrome
is
our
Lord
Iesus
Christ
,
by
whose
friendes
,
in
the
treatise
of
this
mariage
,
we
vnderstand
,
first
the
blessed
spirits
,
which
haue
at
all
times
serued
Iesus
Christ
,
and
whose
ministery
he
vseth
for
the
building
of
his
church
,
as
it
is
saide
in
the
34
Psal.
and
Heb.
1.
as
also
the
whole
scripture
sheweth
vs
their
effectes
&
workings
:
secondly
those
excellent
archbuilders
of
the
spirituall
temple
of
the
church
,
I
meane
,
the
Prophets
and
Apostles
,
Ephes.
2.
and
Apocal.
21.
thirdly
the
pastors
and
teachers
who
painefully
and
faithfully
trauaile
for
the
preparing
this
holy
Bride
,
as
the
Apostle
speaketh
2
Cor.
11.2
.
and
gathering
together
the
company
and
assembly
of
the
Sayntes
,
Ephe
4.12
.
We
must
farther
note
,
that
as
in
mariage
there
be
three
degrees
,
wherof
the
first
is
the
stipulation
and
contracting
,
which
we
call
fiansailes
or
betrothings
,
during
the
which
the
parties
are
called
the
fiancer
&
the
fianced
:
afterward
the
solemne
celebration
of
the
mariage
,
at
which
day
they
are
called
the
Bridegrome
&
the
Bride
:
&
lastly
the
consummation
of
the
mariage
,
after
which
they
are
termed
Man
&
Wife
:
euen
so
in
this
spiritual
mariage
he
hath
as
it
were
fianced
&
betrothed
to
himself
his
church
,
by
that
promise
of
his
made
vnto
Adam
,
concerning
the
seede
of
the
woman
,
the
which
seede
should
bruse
the
head
of
the
Serpent
:
which
he
afterward
reconfirmed
to
Abraham
,
Isaac
and
Iacob
.
But
he
hath
passed
yet
farther
,
when
by
establishing
of
a
Leuiticall
priesthoode
and
other
types
and
shadowes
of
the
promises
of
the
gospell
,
(
the
body
and
substance
of
which
was
in
christ
,
Colos.
2.
)
he
did
as
it
were
espouse
his
Loue
and
fianced
,
howbeit
in
absence
,
and
as
it
were
by
substitutes
.
And
this
is
the
cause
why
the
Bride
is
first
brought
in
by
Salomon
rauished
with
the
desire
&
longing
after
of
the
reall
&
personall
presence
of
this
Bridegrome
,
who
hauing
in
diuers
sorts
comforted
&
strengthened
her
by
most
certaine
and
assured
testimonies
of
his
loue
and
goodwill
,
doth
in
the
end
present
and
yeelde
himselfe
personally
vnto
her
.
Wherein
Salomon
doth
prophetically
foretel
the
manifestation
of
the
sonne
of
God
in
flesh
,
and
his
real
conuersing
among
his
owne
:
notwithstanding
but
for
a
litle
time
,
remitting
the
perfit
and
entire
celebration
&
consummation
of
this
holy
&
more
than
holy
coniunction
,
vntill
the
later
day
,
in
the
heauens
,
when
God
shall
bee
all
in
all
.
1.
Cor.
15.28
.
and
when
it
shall
appeare
,
what
the
church
is
,
which
shall
see
him
as
he
is
.
1.
Ioh.
3.2
.
This
is
it
then
whereunto
the
Bride
aspireth
with
a
maruelous
ardent
desire
,
to
wit
,
vnto
the
first
and
second
actual
comming
of
the
Bridegrome
:
accordingly
as
it
saide
in
S.
Math.
13.17
.
and
by
S.
Peter
of
the
desire
of
the
ancient
prophets
.
1.
Pet.
1.10
.
&
more
plainly
&
expresly
by
S.
Paul
desiring
to
be
dislodged
from
this
body
,
to
be
long
agoe
with
Christ
.
Phil.
1.23
.
as
all
the
true
faithfull
doe
likewise
desire
,
&
that
with
vnspeakable
sighings
&
gronings
,
Rom.
8.26
.
demanding
in
their
ordinary
praier
,
the
comming
of
his
kingdome
.
Neither
doth
Salomon
in
the
meane
while
forget
to
speake
of
the
persecutions
which
should
happen
vnto
the
Church
,
euen
by
her
owne
,
and
the
vocation
of
the
gentiles
,
together
with
the
most
assured
and
excellent
promises
,
with
which
the
Bridegrome
entertaining
his
Bride
comforteth
her
by
the
often
reiteration
&
recitall
of
his
most
ascerteined
promises
,
accompained
with
great
spirituall
blessing
which
are
no
lesse
than
gages
&
pledges
vnto
the
Church
of
his
second
most
glorious
and
maiesticall
comming
.
6
This
is
then
the
summe
and
scope
of
this
Canticle
or
song
:
which
is
therefore
called
the
Canticle
of
Canticles
,
or
Song
of
Songs
either
because
of
the
excellencie
thereof
aboue
all
other
songs
conteined
in
the
scriptures
(
so
far
is
it
,
that
it
should
be
reiected
)
or
for
that
it
is
composed
of
many
Canticles
or
Songs
,
by
reason
of
the
persons
which
answere
one
the
other
.
And
because
no
man
should
doubt
of
the
author
or
rather
the
pen-man
of
this
treatise
,
it
is
said
expressely
,
that
it
is
composed
by
Salomon
:
by
Salomon
,
I
say
,
when
he
was
filled
and
replenished
with
the
wisedome
of
God
,
and
not
then
,
when
hee
followed
after
his
wantonnesse
and
folly
.
In
whose
sliding
we
must
as
it
were
in
a
looking-glasse
beholde
our selues
,
desiring
the
Lord
to
grant
vs
his
grace
,
so
to
profit
in
this
Canticle
,
that
we
passe
and
surpasse
herein
Salomon
himselfe
,
keeping
carefully
in
our
harts
,
that
which
Salomon
let
slide
out
of
his
,
except
wee
will
say
that
in
his
olde
age
(
which
thing
may
in
part
be
gathered
out
of
the
booke
of
the
Preacher
)
hee
had
the
gift
of
repentance
,
although
the
Scripture
make
no
expresse
mention
thereof
,
and
that
at
the
least
his
Idolatries
endured
manie
yeares
after
him
.
7
How
euer
it
be
,
not
to
stay
long
on
this
point
,
considering
the
order
of
the
three
bookes
of
Salomon
,
we
may
say
that
in
his
Prouerbs
hee
teacheth
men
the
true
guiding
&
direction
of
this
life
,
in
such
sort
,
and
after
so
familiar
a
maner
,
as
if
a
master
were
speaking
to
his
scholers
in
the
schoole
:
Afterwarde
in
his
Ecclesiastes
,
or
the
booke
of
the
Preacher
,
hee
leadeth
vs
as
it
were
from
the
plain
and
champion
country
,
vp
to
an
high
hill
,
causing
vs
thence
,
as
from
a
more
high
and
eminent
place
,
to
beholde
the
diuers
turnings
and
windings
,
by
the
which
men
wander
and
goe
astray
,
some
after
one
fashion
,
others
after
an
other
,
declaring
and
shewing
himselfe
,
amidst
these
waies
&
laberinths
,
which
is
the
true
way
,
that
we
be
not
surprised
and
ouertaken
with
the
vanitie
of
this
worlde
,
but
vse
and
order
our
life
in
such
sort
,
that
it
bee
vnto
vs
the
way
,
which
leadeth
vnto
the
true
&
euer-during
happines
and
felicity
.
Now
lastly
in
this
Song
or
Canticle
,
those
whome
hee
hath
in
such
double
wise
instructed
,
he
lifteth
here
aboue
the
cloudes
,
being
as
it
were
rauished
with
the
consideration
&
contemplation
of
those
heauenly
blessings
,
as
if
they
were
already
dwelling
in
,
and
inhabiting
the
heauens
,
or
at
the
least
did
alreadie
knocke
at
the
gates
thereof
.
The
which
order
of
his
booke
,
is
by
one
of
the
auncient
fathers
resembled
,
by
way
of
allegory
,
to
the
Temple
of
the
Lorde
built
by
the
same
Salomon
:
in
the
which
was
first
,
the
vtter
common
court
for
the
people
,
vnto
which
the
booke
of
the
Prouerbs
may
be
compared
:
after
that
was
the
inner
place
,
prouided
for
the
Priestes
:
and
lastly
the
Sanctuarie
called
the
holy
of
Holies
.
Euen
so
we
may
say
,
that
the
Church
is
as
it
were
lead
to
enter
into
the
Holy
place
by
the
booke
of
Ecclesiastes
,
called
the
Preacher
,
&
from
thence
by
this
Canticle
or
Song
,
brought
euen
to
the
entery
in
of
the
Sanctuary
,
or
Holy
of
Holies
,
after
hir
bridegrome
Iesus
Christ
,
who
is
first
entered
in
thither
,
to
dedicate
vs
the
way
,
Heb.
9.
&
there
to
prouide
vs
a
place
of
abode
,
Ioh.
14.
whereinto
according
to
that
praier
and
request
which
he
hath
made
to
God
the
Father
for
this
his
bride
,
she
also
might
be
receiued
in
hir
time
.
Ioh.
17.
8
It
remaineth
now
that
we
come
to
the
text
of
this
Canticle
or
Song
,
which
we
will
not
at
this
time
beginne
.
Let
vs
in
the
mean
time
so
heedefully
consider
of
these
things
which
haue
beene
said
,
that
we
make
our
profit
by
them
,
beseeching
him
which
hath
shewed
vs
so
great
fauor
,
as
to
haue
brought
vs
into
his
Church
,
out
of
the
filthy
pollutions
of
this
world
&
so
many
Idolatries
and
superstitions
,
that
he
will
giue
vs
his
spirite
the
better
to
consider
of
,
and
to
vnderstand
his
holie
Doctrine
taught
in
his
Church
,
that
wee
may
profite
thereby
more
and
more
in
the
knowledge
and
true
feare
of
him
,
considering
the
bottomles
depthes
of
his
great
mercies
in
this
,
that
in
steede
of
reiecting
and
casting
vs
off
,
according
to
our
merits
,
it
hath
pleased
him
to
cleanse
vs
from
so
many
filthes
and
corruptions
,
to
dedicate
and
consecrate
vs
wholly
vnto
himselfe
,
as
a
chast
&
pure
virgin
.
Wherefore
let
vs
not
grieue
or
make
sad
the
spirit
of
Sanctification
,
but
contrary-wise
suffer
him
to
woorke
mightily
and
power-fully
in
vs
,
waiting
for
his
second
comming
,
which
shall
be
the
accomplishment
of
that
which
we
must
presently
hope
for
.
According
to
his
holy
Doctrine
,
we
will
craue
of
him
grace
and
mercy
as
followeth
.
Almighty
God
and
heauenly
Father
,
&c.
THE
SECOND
SERMON
VPON
THE
FIRST
CHAPTER
OF
THE
CANTICLE
OF
CANTICLES
.
Our
helpe
be
in
the
name
of
God
,
&c.
It
is
written
as
followeth
in
the
first
Chapter
of
the
Canticle
of
Canticles
,
the
second
verse
.
2
Let
him
kisse
me
with
the
kisses
of
his
mouth
.
1
A
briefe
recitall
of
the
principall
scope
of
this
Canticle
.
2
Foure
things
to
be
considered
in
this
text
:
and
why
and
in
what
sort
the
bride
speaketh
first
.
3
That
the
loue
of
this
bridegrome
towards
his
bride
,
and
the
loue
of
the
bride
towards
hir
bridegrome
is
reciprocall
&
mutuall
.
4
Why
the
bride
standeth
so
much
vpon
kissing
of
the
bridegrome
,
and
the
ancient
maner
and
fashion
of
kissing
.
5
Why
the
bride
addeth
these
words
,
of
his
mouth
,
&
of
the
diuerse
fashions
by
which
the
bridegroome
hath
contracted
with
his
spouse
from
the
beginning
.
6
Of
the
two
degrees
of
this
spirituall
marriage
.
7
Of
the
three
degrees
distinctly
sette
downe
by
the
Apostle
,
of
this
marriage
.
8
How
the
spouse
kisseth
in
being
kissed
,
and
the
difference
between
these
two
kisses
.
9
Where
the
kissing
of
the
spouse
must
begin
and
end
.
10
What
the
kisses
of
the
spouse
must
bee
,
and
who
they
are
which
indeed
kisse
Christ
,
and
are
kissed
of
him
.
WE
haue
before
summarily
declared
the
end
&
scope
whereunto
we
must
refer
the
contents
of
this
Canticle
,
&
what
wee
are
to
learn
out
of
it
,
namely
,
that
so
we
ought
to
be
in
this
woorld
,
as
if
we
were
not
at
al
in
it
:
but
be
in
mind
&
thought
rauished
into
heauen
:
Phil.
3.20
.
vsing
in
such
wise
al
those
things
which
present
&
offer
themselues
here
to
our
senses
,
that
we
refer
the
vsage
of
them
to
the
glory
of
God
.
1.
Cor.
10.31
.
And
to
this
thrise-happy
coniunction
,
wherunto
we
daily
aspire
,
which
is
the
perfect
and
entier
enioying
of
our
Lorde
Iesus
Christ
,
which
he
hath
requested
of
his
father
for
vs
.
Iohn
17.24
.
Whereof
we
haue
now
the
holie
spirite
for
a
gage
and
pledge
.
2.
Cor.
5.5
.
waiting
vntill
God
be
all
in
all
in
his
children
.
1.
Cor.
15.28
.
This
is
heere
represented
vnto
vs
in
the
person
of
the
Church
composed
of
al
the
faithfull
,
which
although
they
be
here
belowe
creeping
as
it
were
&
groueling
on
the
ground
,
are
notwithstanding
already
in
a
maner
rauished
into
heauen
,
and
as
a
betrothed
damsell
,
or
rather
a
bride
,
desireth
the
end
and
consummation
of
the
marriage
:
with
which
affection
we
ought
euery
day
to
be
stirred
vp
&
moued
,
whereas
aboue
&
before
al
other
things
,
we
daily
craue
and
desire
of
our
father
,
That
his
name
bee
hallowed
,
That
his
kingdome
come
:
seeing
,
that
euen
our
own
saluation
is
not
the
farthest
end
whereunto
wee
tend
,
but
the
glory
of
our
God
therein
.
Whereunto
the
Apostle
doth
also
teach
vs
to
refer
all
things
,
as
being
the
last
end
and
scope
of
our
election
.
And
Salomon
in
the
meane
while
forgetteth
not
the
manifold
turmoiles
,
which
the
Church
and
euery
member
there
of
must
suffer
,
while
she
waiteth
&
looketh
for
the
accomplishment
of
her
desire
:
as
neither
the
comforts
&
consolations
which
Christ
hir
bridegrome
giueth
hir
being
in
heauen
,
and
reaching
foorth
his
armes
vnto
hir
,
vnto
the
end
and
consummation
of
the
worlde
,
Mat.
28.20
.
&
Ioh.
14.16
.
yea
mouing
&
raising
in
vs
these
vndeclareable
sighings
&
gronings
,
which
are
neuer
neglected
of
God
,
Ro.
8.26
.
2
Now
in
this
beginning
we
are
to
consider
foure
points
.
The
first
,
who
he
is
that
speaketh
:
because
(
as
we
said
the
last
day
)
there
be
in
this
Canticle
many
persons
brought
in
.
Secondly
to
whom
,
or
rather
of
whom
it
is
heere
spoken
.
For
it
is
not
said
here
,
Kisse
mee
,
but
Let
him
kisse
mee
.
Thirdly
we
must
consider
what
the
demand
is
of
her
which
speaketh
:
&
fourthly
,
after
what
fashion
this
demaund
is
made
.
It
is
then
the
Spouse
or
Bride
,
which
speaketh
to
hir
Bridegrome
.
For
as
touching
the
manner
of
speaking
,
whereas
the
spouse
saith
not
,
Kisse
me
,
but
Let
him
kisse
me
,
this
is
according
to
the
vse
and
custome
of
that
tongue
wherein
Salomon
wrote
,
&
therefore
letteth
not
,
but
that
the
spouse
addresseth
hir
speach
to
hir
beloued
.
But
it
may
seeme
strange
and
litle
seeming
to
this
most
chast
and
pure
Virgine
,
that
shee
in
this
sort
beginneth
first
,
sith
honesty
it selfe
prescribeth
&
commandeth
in
euery
wel-ordered
marriage
,
that
the
first
words
proceede
from
the
man
,
and
not
from
the
maiden
or
woman
which
hee
woeth
.
I
aunswere
that
euen
in
deede
so
it
is
also
in
these
spiritual
fiansailes
in
respect
of
euery
faithfull
soule
.
For
albeit
the
spouse
spake
first
in
this
place
,
as
couering
&
desiring
hir
beloued
,
euen
as
the
hinde
brayeth
after
,
and
desireth
the
refreshing
of
the
riuers
of
water
.
Psal.
42.1
.
notwithstanding
we
must
take
diligent
heede
how
wee
thinke
,
that
this
desire
of
hers
which
opened
the
mouth
,
began
from
her
.
It
is
then
the
Bridegrome
which
hath
spoken
first
vnto
her
,
&
prepared
her
within
to
seeke
and
search
after
him
as
it
is
said
,
Psal.
116.10
.
I
haue
beleeued
,
&
therefore
I
haue
spoken
.
And
in
an
other
place
,
With
the
heart
a
man
beleeueth
to
righteousnes
,
and
afterward
with
the
mouth
he
confesseth
to
saluation
,
Rom.
10.10
.
And
indeed
Ezechiel
cap.
16.
declaring
the
begining
of
this
contract
of
mariage
,
sheweth
vs
wel
,
that
it
proceeded-not
from
the
spouse
,
whom
he
compareth
to
a
poore
maiden
comming
newly
forth
out
of
the
wombe
of
hir
mother
altogither
bloudie
&
polluted
.
Which
S.
Paul
plainly
&
without
figure
expoundeth
vnto
vs
,
Ephes.
2.5
.
calling
vs
poore
and
wretched
carrions
,
dead
in
sin
.
And
this
is
it
which
the
iustest
of
vs
al
must
auouch
&
confesse
,
that
it
is
the
Lorde
which
hath
loued
vs
first
,
and
therefore
hath
washed
vs
.
Apoc.
1.5
.
1.
Iohn
.
4.10
.
and
elected
&
chosen
vs
,
not
in
our selues
(
no
more
than
hee
hath
made
vs
by
our selues
)
Psal.
95.
but
in
his
welbeloued
:
not
that
we
were
already
holy
,
but
that
we
should
be
made
holie
,
Ephes.
1.4
.
Wil
we
haue
examples
hereof
?
Abraham
followed
the
Lord
,
but
it
was
because
he
was
then
called
,
when
he
was
a
poore
&
miserable
Idolater
among
others
.
Ios.
24.2
.
Isaacke
was
the
child
of
promise
apprehended
by
his
father
Abraham
by
faith
,
&
therefore
was
he
engendred
beyond
&
aboue
the
order
of
nature
.
Gen.
18.13
Rom.
4.
for
it
is
God
which
must
giue
children
vnto
Abraham
,
that
is
to
say
,
make
himselfe
a
Church
,
it
is
not
in
Abraham
to
giue
a
Church
vnto
God
.
Iacob
inherited
the
blessing
,
because
God
loued
him
,
and
not
Esau
:
Gen.
25.23
.
and
Mal.
1.2
.
Moses
is
sent
to
deliuer
the
people
,
but
it
is
as
it
were
mawger
himselfe
.
Exod.
3.11
.
The
people
is
brought
into
the
land
of
Chanaan
,
but
it
is
being
forced
thither
as
it
were
by
constraint
.
The
prophets
haue
spoken
,
but
it
was
because
the
spirit
of
God
was
vpon
them
:
the
Apostles
folowed
Iesus
Christ
,
yea
,
but
being
then
called
,
when
they
thought
on
naught
else
but
their
nets
&
their
fishing
.
Saint
Paul
was
a
chosen
instrument
of
God
,
but
by
a
special
&
singular
grace
,
then
when
he
was
a
blasphemer
&
persecutor
.
1.
Tim.
1.
Briefly
,
to
go
no
further
for
examples
,
of
euery
one
of
vs
which
are
here
assembled
,
as
it
were
out
of
al
quarters
of
the
world
,
euery
man
taking
a
view
of
himself
,
is
there
any
one
to
be
found
,
who
can
rightly
and
in
conscience
say
,
that
hee
first
knewe
God
,
and
hath
first
spoken
vnto
him
?
Nay
let
vs
all
on
the
contrary
side
protest
and
confesse
before
the
face
of
the
Lord
,
that
which
is
spoken
by
Esaie
,
namely
,
that
hee
hath
made
himselfe
to
bee
found
of
them
which
sought
him
not
.
Esay
.
65.1
.
And
who
is
he
which
hath
giuen
him
first
?
Rom.
11.5
.
seeing
we
cannot
of
our selues
,
so
much
as
think
of
the
things
of
God
.
2.
Cor.
3.5
.
To
return
therefore
to
our
matter
,
the
spouse
speaketh
here
,
the
Lord
hauing
first
spoken
vnto
hir
in
hir
hart
,
according
to
that
which
is
said
in
the
51.
Ps.
Open
thou
my
lips
,
and
they
shal
shew
forth
thy
praise
:
to
speake
in
a
woord
,
she
was
drawen
of
God
.
Ioh.
6.44
.
to
the
end
that
euerie
mouth
should
be
shut
,
to
giue
the
glory
only
to
God
,
as
beeing
the
beginning
,
midle
,
and
end
of
our
saluation
.
For
howe
could
the
spouse
sigh
after
hir
beloued
,
if
shee
were
not
assured
by
faith
of
his
loue
towardes
hir
?
Rom.
10.14
.
Now
faith
is
not
of
our selues
:
Ephes.
2.8
.
but
it
must
bee
giuen
vs
to
beleeue
.
Phil.
1.29
.
3
But
let
vs
on
the
other
side
remember
that
which
the
spouse
teacheth
vs
by
these
words
,
namely
,
that
the
free
loue
of
the
Lord
towardes
vs
,
engender
in
vs
that
other
loue
,
with
which
we
loue
God
,
and
with
which
the
faithfull
loue
one
another
in
the
Lord
,
things
so
linked
&
knit
togither
,
that
they
cannot
bee
separated
.
For
as
this
is
a
sure
testimony
that
wee
are
the
sonnes
of
God
,
if
wee
loue
him
:
1.
Ioh.
3.10
.
so
againe
the
loue
which
we
beare
vnto
God
is
shewed
herein
,
that
we
loue
one
another
:
1.
Ioh.
4.20
.
as
the
Lord
himselfe
so
carefully
aduertiseth
and
warneth
vs
in
that
excellent
last
sermon
of
his
,
which
he
made
to
his
Disciples
going
to
his
death
:
and
which
was
afterward
so
many
times
reiterated
by
his
welbeloued
Disciple
in
his
first
general
Epist.
And
the
lord
himselfe
saith
in
S.
Luke
.
7.47
.
of
that
poore
woman
which
was
such
a
sinner
,
that
she
loued
much
:
whence
he
would
haue
them
to
gather
,
that
many
sinnes
were
pardoned
hir
.
We
also
therefore
on
whom
the
Lord
hath
bestowed
so
many
tokens
of
his
fauour
and
grace
in
this
our
time
,
let
vs
follow
this
aduertisement
,
witnessing
by
a
true
conuersion
vnto
God
,
and
as
well
by
louing
of
him
,
as
mutual
charity
one
to
another
,
that
we
are
in
deed
of
the
number
of
them
whom
he
hath
truly
loued
.
4
But
now
to
come
to
the
third
point
,
let
vs
consider
what
this
spouse
demandeth
.
He
vnto
whom
she
addresseth
and
directeth
hir
speech
,
is
exceeding
rich
,
passing
bountifull
and
liberal
,
hauing
in
his
hand
,
al
the
goods
and
blessings
both
of
this
life
which
is
present
,
and
of
that
which
is
to
come
.
Yet
this
spouse
desireth
and
demandeth
nothing
else
,
but
to
be
kissed
and
kissed
againe
with
the
mouth
of
hir
beloued
:
neither
must
we
woonder
at
this
familiar
demand
of
hirs
.
For
the
spouse
,
which
is
the
Church
of
God
,
hath
not
receiued
the
spirite
of
feare
by
the
condemnation
of
the
Law
,
Rom.
8.15
.
but
the
assurance
of
that
holy
hardines
and
boldnes
which
doth
thrust
vs
forward
euen
to
the
throne
of
Grace
,
Heb.
4.16
.
not
for
any
opinion
of
our selues
,
but
by
an
holy
assurance
grounded
on
him
which
is
our
peace
,
Ephes.
2.14
.
as
his
spirit
beareth
vs
witnes
in
our
hearts
,
Gal.
4.6
.
yea
so
far
as
to
verifie
that
which
is
said
,
that
the
kingdome
is
euen
as
it
were
snatched
&
caught
away
by
violence
,
Mat.
11.12
.
the
lord
himselfe
yet
suffering
himselfe
to
be
as
it
were
ouercome
in
plaine
wrastling
,
by
his
Israel
,
according
as
it
is
described
,
Gen.
32.
Now
touching
this
kissing
which
is
here
spoken
of
,
wee
haue
to
note
that
men
by
a
certaine
addresse
and
instinct
of
nature
,
to
declare
their
mutual
loue
&
amity
one
towards
an
other
,
haue
accustomably
vsed
certaine
maners
of
outward
actions
,
hauing
some
agreeablenes
with
the
same
thing
which
they
would
witnes
to
be
within
them
,
some
after
one
fashion
,
others
after
another
.
As
for
example
,
this
custome
of
putting
off
the
cappe
and
vailing
bonnet
,
this
bending
and
bowing
of
the
body
,
this
kissing
,
in
witnes
of
loue
and
reuerence
one
towards
another
,
by
which
outward
gesture
a
man
maketh
himselfe
inferiour
to
another
to
doe
him
curtesy
.
The
like
is
that
of
giuing
the
hand
one
to
another
,
to
witnesse
that
a
man
is
ready
to
make
mutual
deliuery
of
his
hart
and
al
that
he
hath
.
But
among
all
other
gestures
kissing
hath
I
know
not
how
the
most
euident
&
expresse
representation
of
that
which
is
within
.
For
whereas
the
life
consisteth
in
respiration
and
breathing
,
and
that
our
breathing
is
by
the
mouth
,
kissing
is
a
signe
,
that
a
man
is
ready
to
communicate
and
as
it
were
to
infuse
his
own
proper
soul
into
his
friend
.
And
this
hath
beene
vsed
to
be
doone
aboue
all
others
amongst
the
people
of
the
East
,
and
especially
among
the
people
of
God
,
yea
in
the
ancient
Christian
Church
both
East
and
West
:
witnesse
,
that
of
Saint
Paul
,
Rom.
16.16
.
and
in
many
other
his
Epistles
,
as
also
in
Saint
Peter
,
1.
Pet.
5.14
.
which
thing
as
touching
the
ceremony
is
yet
obserued
among
the
Monkes
,
and
in
that
which
they
cal
the
Pax
in
their
great
&
solemne
masses
in
the
popish
Church
,
where
in
the
mean
while
notwithstanding
,
the
communion
of
the
holy
Supper
,
to
the
preparation
whereof
this
kissing
was
vsed
as
a
testimony
of
all
true
concord
and
mutual
charity
,
is
taken
away
and
abolished
.
But
it
is
come
to
passe
in
this
,
as
in
many
other
auncient
and
laudable
customes
,
which
haue
beene
so
villanously
and
filthily
abused
,
that
it
is
a
very
hard
thing
to
vse
it
holyly
and
sincerely
:
for
which
cause
also
they
may
not
be
rashly
&
lightly
brought
in
vse
again
.
Howbeit
notwithstanding
this
holy
spouse
in
this
place
speaketh
of
an
holy
and
sacred
kinde
of
kissing
and
more
chast
a
great
deal
without
comparison
,
than
any
kisse
can
be
between
any
husband
and
wife
,
the
chastest
that
euer
were
,
or
possibly
can
be
:
vnderstanding
by
this
kisse
a
most
certain
and
most
euident
testimony
of
hir
hoped
coniunction
with
hir
beloued
.
5
But
wherefore
will
she
be
kissed
with
the
mouth
of
hir
husband
,
seeing
properly
to
speake
,
there
is
no
kissing
but
with
the
mouth
?
Let
vs
note
here
first
of
all
,
that
hereby
is
shewen
vs
the
ordinary
meane
by
which
God
ioineth
himselfe
vnto
his
Church
,
and
his
Church
vnto
him
:
which
is
by
the
preaching
of
his
word
accompanied
with
the
vertue
&
working
of
his
holy
spirit
:
which
woord
of
his
,
is
here
vnderstoode
by
the
woorde
Mouth
,
which
is
the
instrument
thereof
:
insomuch
that
this
word
is
called
the
power
of
God
to
saluation
to
euery
one
that
beleeueth
:
Rom.
1.16
.
and
the
incorruptible
seede
of
the
Church
.
1
,
Pet.
1.23
.
which
is
properly
attributed
vnto
the
holy
ghost
,
Ioh.
3.18
.
but
this
is
not
all
.
For
if
we
consider
very
nearly
of
the
whole
matter
,
we
shal
finde
that
whereas
the
spouse
neuer
wanted
this
word
,
without
the
which
the
church
could
be
no
church
,
it
is
euident
that
in
this
place
she
demandeth
some
farther
matter
than
this
.
Therefore
she
seemeth
here
thus
to
say
,
you
haue
saluted
me
hitherunto
,
and
as
it
were
kissed
me
with
letters
&
messages
,
but
now
I
desire
and
craue
the
presence
of
your selfe
in
proper
person
,
otherwise
I
cannot
bee
satisfied
or
contented
.
Although
then
the
Lorde
and
Sauiour
of
the
woorld
hath
from
the
beginning
contracted
himselfe
with
his
Church
in
the
persons
of
Adam
and
Eue
,
of
and
from
whom
he
would
haue
it
to
be
drawen
and
descended
,
and
albeit
he
hath
afterward
renewed
his
fiansailes
by
other
his
promises
reiterated
,
with
Abraham
,
Isaack
,
and
Iacob
,
as
with
the
fathers
of
the
beleeuing
,
yet
was
this
but
a
stipulation
and
contract
of
marriage
,
by
words
of
the
future
:
and
although
afterward
the
fiancer
Christ
himselfe
,
did
as
it
were
represent
himselfe
in
the
ceremonial
Lawe
,
by
which
he
approched
more
nearer
vnto
his
fianced
,
his
Church
,
&
did
as
it
were
espouse
and
marrie
hir
by
words
more
plain
and
expresse
,
yet
was
it
done
(
as
saith
the
author
of
the
Epistle
to
the
Hebrues
)
but
after
an
imperfect
maner
,
Heb.
1.1
.
&
by
shadowes
,
the
body
and
truth
of
which
is
Iesus
Christ
himselfe
:
Colos.
2.17
.
And
this
was
sufficient
to
saluation
for
the
auncient
fathers
,
by
meanes
of
their
faith
,
insomuch
that
the
place
of
the
blessed
,
is
called
the
bosome
of
Abraham
:
Luke
16.22
.
who
saw
the
day
of
the
Lord
&
reioyced
thereat
:
Ioh.
5.56
.
yet
neuerthelesse
this
did
not
altogither
satisfy
&
content
them
,
knowing
that
their
hope
respected
that
which
was
to
be
accomplished
and
fulfilled
in
his
time
,
namely
,
then
when
the
heire
shoulde
come
himselfe
in
person
into
his
vineyearde
,
Mat.
21.38
.
And
therefore
our
Lord
Iesus
Christ
said
,
Luk.
10
24.
Many
kings
and
prophets
haue
desired
to
see
that
which
you
haue
seene
,
and
haue
not
seene
it
,
and
to
heare
that
which
you
heare
,
&
haue
not
heard
it
.
The
which
thing
is
also
witnessed
by
Saint
Peter
,
1.
Pet.
1.11
.
This
is
it
then
which
the
spouse
in
this
place
meaneth
,
as
if
she
should
say
:
O
Lord
my
Sauiour
&
my
beloued
,
I
haue
receiued
commendations
inough
,
messages
inough
,
testimonies
inough
,
that
thou
wilt
come
in
person
,
and
accomplish
thy
marriage
:
but
when
,
when
wil
this
blessed
hour
and
time
come
,
in
the
which
thou
wilt
ioyne
thy selfe
really
vnto
me
,
with
the
chast
&
holy
kisses
of
thy
own
mouth
?
For
in
very
truth
it
may
and
ought
to
be
well
said
,
that
the
sonne
of
God
hath
kissed
vs
,
yea
more
than
kissed
vs
,
by
ioining
himselfe
in
such
wise
and
so
near
vnto
vs
,
that
the
man
whom
he
hath
taken
vnto
himselfe
,
is
not
only
the
image
of
God
his
Creator
,
as
was
the
first
Adam
,
but
is
true
God
&
true
man
in
one
onlie
person
:
and
that
in
such
sort
,
that
this
ioining
and
vniting
himselfe
with
our
nature
neither
is
nor
shall
bee
euer
seuered
or
broken
:
by
this
means
his
mouth
hath
euer
,
&
doth
yet
remain
,
as
it
were
glued
vpon
ours
,
by
this
holy
kisse
of
his
.
5
But
yet
this
is
not
inough
to
vnderstand
this
holie
kisse
which
the
spouse
doth
so
wish
for
and
desire
.
For
albeit
the
son
of
God
,
which
is
this
Bridegroome
,
hath
taken
vpon
himselfe
this
nature
common
to
al
mankinde
,
yet
hath
he
not
kissed
al
men
.
No
:
but
his
church
only
,
his
only
spouse
.
And
therfore
as
euery
man
is
not
one
flesh
with
euery
woman
,
nor
euery
woman
with
euery
man
:
but
besides
the
humane
nature
which
is
in
general
common
to
them
both
,
there
must
be
also
a
speciall
coniunction
between
them
of
bodies
,
to
haue
one
man
made
one
flesh
with
one
woman
:
so
to
haue
Iesus
Christ
become
the
Bridegrome
of
his
Church
,
and
so
to
make
her
flesh
of
his
flesh
,
and
bone
of
his
bones
,
as
it
is
spoken
,
Eph.
5.30
.
there
must
be
between
him
and
his
Church
a
matrimonial
coniunction
,
whereof
the
spouse
speaketh
in
this
place
.
6
Now
touching
this
spirituall
contract
,
the
Scripture
againe
teacheth
vs
two
degrees
thereof
.
The
first
in
this
present
life
,
which
is
made
by
the
promise
of
the
Bridegroome
,
and
receaued
by
faith
of
the
spouse
:
the
instrument
whereof
is
the
Gospell
,
which
is
preached
vnto
vs
,
the
seales
are
Baptisme
,
and
principally
the
Supper
of
the
Lorde
.
The
second
degree
whereunto
we
aspire
and
contend
,
is
this
real
&
entire
actual
vnion
,
whereunto
we
shal
come
in
the
later
day
,
when
that
which
we
are
already
by
hope
neither
vain
nor
vncertaine
shal
be
then
perfitly
effectuated
:
then
,
I
say
,
When
wee
shall
see
him
,
as
he
is
.
1.
Ioh.
3.2
.
when
God
shal
be
al
in
al
,
1.
Co.
15.28
.
when
we
shall
know
no
longer
in
part
,
1
Cor.
13.12
.
but
shal
be
eternally
with
him
.
1.
Thess.
4.17
.
Furthermore
when
the
spouse
speaketh
here
not
simply
of
one
kisse
but
of
the
kisses
of
his
mouth
,
she
declareth
that
shee
desireth
not
this
comming
only
of
his
in
flesh
into
the
earth
:
albeit
shee
knewe
that
the
bridegroome
should
then
come
in
person
,
but
wisheth
and
desireth
kisse
vppon
kisse
,
knowing
that
this
corporall
presence
of
his
here
belowe
,
should
endure
but
a
small
time
,
and
that
the
place
of
the
true
consummation
of
this
marriage
is
not
in
earth
,
but
in
heauen
,
in
which
this
king
should
crowne
his
spouse
,
making
hir
partaker
of
his
glory
,
according
to
that
petition
and
request
of
his
made
vnto
the
father
:
Ioh.
17.24
.
that
whither
he
went
,
thither
we
might
also
come
.
She
knew
,
I
say
,
that
this
her
beloued
should
come
downe
to
the
earth
,
not
to
stay
here
himselfe
,
but
to
draw
vs
after
him
into
heauen
:
Ioh.
12.32
.
being
gone
himselfe
before
to
prepare
a
place
for
this
wedding
:
Ioh.
14.12
.
And
therefore
not
content
with
one
kisse
,
she
aspireth
and
hasteth
to
this
later
day
,
staying
no
whit
in
the
mid-way
:
as
the
Lord
himselfe
also
teacheth
vs
to
pray
euery
hour
,
&
euery
moment
,
that
his
kingdom
come
,
calling
also
this
day
the
day
of
our
deliuerance
,
at
the
approching
&
drawing
neare
whereof
,
we
are
warned
to
lift
vp
our
heades
:
Luk.
21.28
.
This
is
that
desire
which
made
the
Apostle
to
cry
out
,
miserable
man
that
I
am
,
who
shal
deliuer
me
from
this
body
of
death
?
Rom.
7.24
.
&
in
another
place
,
I
desire
to
be
dissolued
and
to
be
with
Christ
:
Phil.
1.23
.
confessing
that
hee
had
not
yet
obtained
the
price
,
but
that
he
stil
runneth
after
it
,
Phil.
3.13
.
yea
which
more
is
,
the
same
Apostle
is
elsewhere
accustomed
to
set
downe
three
degrees
,
before
he
come
to
the
highest
of
his
desire
,
put
off
and
delaied
to
this
latter
day
,
vnto
the
which
,
saith
he
,
the
crown
of
righteousnes
is
kept
and
reserued
for
me
:
2.
Tim.
4.8
.
The
first
degree
is
when
the
Bridegrome
christ
ioyneth
himselfe
vnto
vs
in
this
life
by
his
holy
spirit
:
Ioh.
14.23
.
the
second
is
at
our
departing
out
of
this
world
,
waiting
for
the
later
day
.
For
albeit
at
their
departing
out
of
this
world
the
spirits
of
the
faithful
are
gathered
vnto
God
,
&
as
it
were
kissed
in
person
by
the
sonne
of
God
their
beloued
,
according
to
the
saying
of
Iesus
to
that
poore
theefe
on
the
crosse
,
Luk.
23.43
.
and
the
praier
of
Saint
Stephen
,
Act.
7.59
.
yet
notwithstanding
one
part
of
vs
,
to
witte
,
the
body
lying
in
the
dust
&
ignominy
of
death
,
these
ful
kisses
are
respected
&
delayed
vntil
this
later
day
,
when
we
shall
meet
him
,
&
he
meet
vs
with
this
blessed
speach
,
Come
ye
blessed
of
my
father
,
inherit
the
kingdome
prepared
for
you
from
the
beginning
of
the
world
.
For
then
shal
it
be
,
when
the
bridegroome
comming
,
the
virgins
shal
go
to
meete
him
,
Mat.
25.6
.
Farther
,
though
we
respected
onely
this
present
state
here
below
,
yet
must
we
obserue
,
that
the
spouse
,
when
she
demandeth
and
craueth
not
one
kisse
but
many
kisses
of
her
beloued
,
shee
desireth
a
continuance
&
encrease
of
faith
,
hope
&
charity
,
&
al
other
graces
necessary
to
saluation
.
And
for
this
cause
is
the
life
of
a
christian
compared
to
a
race
,
in
which
we
must
run
stil
on
forward
to
the
end
of
the
list
where
the
crown
is
:
as
the
Apostle
in
many
places
warneth
vs
,
as
elsewhere
he
also
saith
,
that
Iesus
Christ
must
grow
in
vs
,
and
we
in
him
:
Phil.
3.12
.
Eph.
4.13
.
8
To
go
on
,
although
the
spouse
speake
not
here
of
kissing
,
but
of
being
kissed
;
notwithstanding
,
whereas
the
one
cannot
be
done
without
the
other
,
we
must
know
that
it
is
our
duety
also
to
kisse
the
Bridegroome
:
but
wee
must
kisse
in
being
our selues
kissed
,
otherwise
our
kisses
would
be
foul
and
vncleane
,
if
they
either
should
begin
,
or
ende
in
our selues
,
as
are
all
the
worshippings
&
seruices
of
God
,
which
come
out
of
the
forge
of
mens
braynes
,
Esay
29.13
.
yea
all
those
morall
and
philosophicall
vertues
which
proceede
from
else-where
,
than
from
the
spirit
of
regeneration
.
Rom.
4.2
.
Phil.
3.8
.
seeing
,
which
more
is
,
euen
the
kisses
of
the
Bride
,
kissed
by
hir
Bridegrome
,
though
they
be
reciprocal
,
are
notwithstanding
very
vnequal
in
quality
vnto
those
of
hir
Bridegrome
.
For
the
kisses
of
the
spouse
are
of
no
valewe
in
themselues
,
and
that
it
pleaseth
the
Bridegrome
to
approue
and
like
of
them
,
proceedeth
of
his
onely
fauour
and
grace
.
9
Now
in
kissing
this
bridegrome
,
to
doe
him
that
fealty
&
homage
(
which
the
greatest
monarcks
of
the
worlde
,
as
it
is
in
the
Psal.
2.12
.
owe
him
)
we
may
not
be
so
presumptuous
&
malapert
as
to
hoise
our
head
vp
at
the
first
to
kisse
his
mouth
,
but
wee
must
beginne
at
his
feete
,
after
the
example
of
that
poore
sinnefull
woman
,
who
washed
them
with
her
teares
,
&
wiped
them
with
the
haire
of
hir
head
,
&
annointed
them
with
hir
sweete
oyntment
,
Luk.
7.38
.
being
hir selfe
first
inwardly
annoynted
by
him
.
We
must
therefore
begin
our
kissing
with
a
true
acknowledgement
of
our
sinnes
,
after
the
example
of
the
poore
Publicane
(
daring
not
to
approch
at
the
first
,
but
standing
a
farre
off
)
Luk.
18.13
.
and
thence
bringing
that
contrite
hart
which
is
neuer
despised
of
God
,
but
is
a
sacrifice
vnto
him
of
a
sweet
smell
.
Psalme
51.17
.
we
must
so
come
vnto
his
feete
,
and
finally
demaunde
in
faith
with
this
spouse
,
that
he
will
receiue
vs
to
the
kissing
of
his
holy
mouth
,
from
which
we
shall
heare
this
most
precious
speach
,
Thy
sinnes
are
forgiuen
thee
,
to
be
brought
in
the
end
to
the
true
consummation
of
this
holy
coniunction
.
10
Lastly
,
to
come
vnto
the
fourth
poynt
,
wee
must
obserue
and
note
after
what
maner
of
fashion
these
kisses
are
desired
,
namely
with
a
most
full
and
liuely
affection
of
a
most
assured
faith
,
and
with
so
ardent
a
zeale
and
desire
,
as
none
can
be
greater
.
And
this
sheweth
the
fruit
which
the
spirit
of
God
bringeth
forth
in
vs
,
by
this
repentance
of
which
I
spake
,
I
meane
a
true
assurance
of
conscience
throughly
pacified
and
quieted
,
then
,
when
by
the
grace
&
fauor
of
god
apprehended
by
a
true
and
liuely
faith
,
we
are
resolued
of
the
loue
of
God
,
by
the
testimony
and
witnes
of
his
spirit
of
adoption
,
teaching
vs
what
God
hath
determined
of
vs
,
1.
Cor.
2.16
.
the
which
gift
of
God
is
such
,
that
it
is
neuer
altered
or
changed
.
Rom.
11.22
.
so
that
we
can
neuer
be
separated
or
remooued
from
this
loue
,
Rom.
8.35
.
And
thence
is
framed
in
vs
that
ardent
desire
,
which
making
vs
to
forget
all
other
thinges
,
without
looking
backe
any
whit
at
all
behind
vs
,
furnisheth
vs
with
forces
to
striue
&
goe
on
with
all
our
power
in
this
race
,
according
to
the
example
of
the
Apostle
,
without
staying
any
thing
at
all
in
the
way
,
vntill
we
come
to
the
end
of
the
list
,
where
the
Bridegroome
waiteth
for
vs
,
saying
with
Dauid
,
Psal.
16.5
.
Thou
art
my
lot
and
mine
inheritance
:
and
not
this
world
,
whereunto
we
must
bee
crucified
,
Gal.
4.14
.
&
againe
,
Psal.
17.15
.
When
thy
glorie
shal
appeare
,
then
shall
I
be
satisfied
.
Who
is
then
this
Bride
which
is
kissed
of
the
Bridegrome
,
&
that
kisseth
him
againe
reciprocally
?
Certainly
not
they
who
looke
behind
them
,
&
who
seeke
themselues
&
the
world
.
For
the
heauens
are
not
in
the
earth
;
&
none
hath
part
with
this
Bridegroome
,
saue
he
which
seeketh
after
him
indeed
,
&
aboue
al
things
renounceth
himselfe
.
For
when
the
spouse
saith
,
Let
him
kisse
me
,
shee
declareth
that
shee
expecteth
al
things
of
him
,
&
that
she
vtterly
forgetteth
hir selfe
,
to
seek
after
him
&
to
find
him
.
Nether
are
those
they
whose
god
is
their
belly
,
&
who
desire
nothing
els
but
to
be
kissing
the
cup
:
neither
the
couetous
,
which
desire
onely
to
be
kissing
of
their
gold
,
&
their
siluer
.
For
we
cannot
serue
God
&
Mammon
,
Iob.
31.24
.
Mat.
6.24
.
To
be
short
,
whosoeuer
he
be
that
wil
haue
part
in
this
coniunction
which
is
here
vnderstood
by
these
kisses
,
in
which
our
assured
&
euerlasting
felicity
consisteth
,
he
must
cleaue
vnto
the
lord
to
be
one
spirit
with
him
,
1.
Cor.
6.17
.
renouncing
the
Prince
of
this
world
,
&
himselfe
,
&
euery
other
thing
whatsoeuer
,
which
may
turn
him
neuer
so
little
from
this
holy
affection
.
Which
thing
being
true
,
&
seeing
how
it
is
practised
among
vs
(
among
whom
there
are
yet
to
be
found
so
many
mischieuous
vices
&
dissolutions
,
notwithstanding
the
ordinary
&
continual
warnings
here
vsed
,
accompanied
with
so
many
of
Gods
iudgementes
before
our
eies
)
I
know
not
what
to
say
or
thinke
,
but
that
,
if
wee
chaunge
not
and
returne
,
and
that
betimes
,
there
will
fal
on
vs
,
without
the
singular
mercy
of
God
,
that
diuorce
whereof
there
is
mention
in
Ezech.
23.
if
our
estate
and
condition
become
not
yet
farre
worse
,
according
to
that
which
the
Lorde
threatneth
to
Chorazin
,
Bethsaida
,
and
Capernaum
,
Mat.
11.21
.
Nether
may
we
here
alleage
that
we
haue
renounced
our
idolatry
to
kisse
the
Bridegroome
,
for
the
most
dangerous
kind
of
Idolatry
,
which
is
inuisible
,
raigneth
yet
in
the
midst
of
vs
.
Nowe
it
is
nothing
to
haue
renounced
Sathan
&
superstition
,
if
we
put
not
on
Iesus
Christ
.
We
are
alas
a
great
part
of
vs
of
the
number
of
them
,
of
whom
the
lord
speaketh
by
Esay
,
29.13
.
This
people
honoureth
me
with
their
lippes
,
but
their
hart
is
far
from
me
.
And
this
is
called
the
kisse
of
Ioab
when
he
killed
Abner
,
2.
Sam.
3.27
.
and
the
kisse
of
Iudas
,
not
the
kisses
which
are
here
desired
,
and
mutually
giuen
of
the
spouse
:
agreeable
with
that
of
Dauid
,
Psal.
42.1
.
that
his
soul
,
like
vnto
the
poore
hinde
which
panteth
after
the
waters
,
longeth
after
the
liuing
God
.
For
,
to
attaine
vnto
this
coniunction
,
we
are
not
to
keepe
our selues
from
al
such
thoughts
,
words
,
and
deedes
,
by
the
which
the
holy
spirite
,
which
teacheth
vs
to
sigh
after
this
Bridegroome
,
is
manifestly
made
sad
and
grieued
,
and
in
the
end
chased
and
driuen
out
of
the
midst
of
vs
,
whereby
it
commeth
to
passe
,
that
the
later
estate
is
made
worse
than
the
first
,
Matth.
12.45
.
as
alas
wee
see
too
many
examples
thereof
at
this
day
before
our
eies
:
but
wee
must
stand
also
diligently
vpon
our
gard
,
to
take
heed
that
these
kisses
do
follow
one
vpon
another
in
a
continual
tenour
&
train
,
after
that
god
of
his
grace
hath
begun
once
to
be
working
in
vs
:
for
our
enemy
is
crafty
and
subtil
,
and
can
,
to
surprise
and
snare
vs
,
serue
his
turne
euen
with
those
graces
and
blessinges
which
God
bestoweth
on
vs
,
to
make
them
so
many
instruments
to
our
ruine
and
destruction
.
For
who
is
he
,
which
hauing
sayd
or
done
any
thing
but
some
thing
well
,
is
not
incontinently
tempted
with
an
opinion
of
himselfe
?
Ye
see
then
how
soone
al
is
marred
,
if
we
stand
not
carefully
vpon
our
gard
.
Abraham
and
Sara
had
a
singular
desire
of
seeing
the
race
and
seede
which
was
promised
them
,
neither
were
they
without
a
true
and
liuely
faith
,
without
which
they
had
not
so
carefully
looked
for
it
.
But
behold
Sathan
in
his
scout
watch
,
who
bestirreth
himselfe
so
wel
,
that
amidst
this
faith
,
he
soweth
so
great
impatience
,
that
there
is
nothing
wanting
on
the
part
of
Abraham
&
Sara
,
that
they
be
not
depriued
of
their
longing
,
thorough
their
owne
great
fault
and
folly
.
For
what
doth
Sara
?
Shee
perswadeth
her
husband
to
take
Agar
the
bond
maid
,
to
haue
of
her
this
issue
and
seede
,
of
whom
Ismael
is
borne
,
the
persecutor
of
Isaack
the
child
of
promise
and
only
heire
thereof
.
Look
we
likewise
on
Rebecca
,
who
beleeued
that
which
was
tolde
her
of
her
two
children
,
being
yet
in
her
womb
,
Gen.
25.23
.
notwithstanding
being
narrowly
watched
&
snared
by
Sathan
,
when
she
saw
Isaacks
intent
and
purpose
was
to
blesse
Esau
:
it
wanted
not
through
her
impatience
,
that
al
was
not
ouerthrown
&
turned
vpside
down
,
as
it
had
indeed
notoriously
come
to
passe
,
had
not
God
by
his
grace
&
holy
spirit
gouerned
Isaak
in
the
end
&
issue
of
this
matter
.
And
among
other
causes
we
must
principally
attribute
the
great
afflictions
,
which
after
befell
Iacob
menaced
by
his
brother
,
to
this
slie
touch
of
hers
,
though
God
drew
light
out
of
darknes
.
Wee
haue
hereof
also
a
notable
example
in
Martha
the
Sister
of
Marie
,
who
not
knowing
how
to
gouern
and
rule
in
good
sort
that
good
and
holy
desire
she
had
of
receiuing
and
well
entertaining
of
Christ
in
her
house
,
chose
not
the
better
part
,
but
that
,
for
which
shee
was
reprehended
Luk.
10.42
.
Let
vs
therefore
all
of
vs
little
and
great
be
careful
,
not
only
to
demand
of
God
his
graces
and
blessinges
,
but
also
that
principall
grace
which
gouerneth
all
the
rest
:
as
we
here
see
that
the
spouse
speaketh
not
simply
of
one
kisse
,
but
of
kisses
in
the
plural
number
,
and
addeth
moreouer
of
his
Mouth
:
to
teach
vs
that
to
come
vnto
this
so
much
desired
coniunction
wee
must
demaund
of
God
grace
vpon
grace
,
which
graces
doe
truly
part
from
his
mouth
,
being
not
onely
produced
,
but
also
entirely
gouerned
by
his
spirit
,
without
anie
mixture
of
our
leauen
.
As
for
example
,
conformably
to
that
which
I
euen
now
alleadged
of
Martha
,
you
the
woorshipful
the
magistrates
are
much
busied
&
encombred
in
the
dispatch
of
ciuil
causes
and
administring
of
Iustice
vnto
euery
man
(
which
is
an
holy
vocation
and
calling
,
with
which
the
Lord
hath
honoured
you
,
wherein
I
beseech
him
to
graunt
you
his
grace
to
beare
your selues
wel
,
&
vprightly
,
and
diligently
.
)
But
if
you
so
imploy
your selues
herein
,
that
the
desire
you
haue
to
doe
iustice
in
ciuill
causes
,
cause
these
roomes
to
be
voide
which
ought
to
be
filled
with
your
persons
,
to
heare
the
woord
of
God
,
which
should
rule
and
direct
you
in
your
charge
:
this
is
called
vnder
the
colour
of
doing
well
,
to
forget
the
chiefe
&
principal
busines
.
Again
,
behold
a
preacher
which
wil
be
diligent
and
painful
at
his
study
,
to
prouide
wherewith
to
feede
his
sheepe
.
This
is
a
most
holy
&
necessary
desire
:
but
if
he
giue
himselfe
in
such
sort
to
his
booke
,
that
while
he
is
at
his
study
,
Satan
catcheth
one
of
his
sheep
,
this
is
not
to
do
the
duty
of
a
pastor
or
sheepheard
,
who
shuld
not
only
attend
vnto
reading
,
according
to
the
admonition
of
Saint
Paul
:
2.
Tim.
1.13
.
but
also
to
watching
ouer
his
flock
,
both
in
general
&
in
particular
,
according
to
the
example
of
our
Apostle
,
Act.
20.26
.
Behold
likewise
an
housholder
&
houswife
,
who
is
careful
to
trauel
according
to
the
commandement
of
god
for
the
maintenance
of
hir
family
:
look
on
an
honest
merchant
,
which
endeuoreth
to
folow
his
calling
in
a
good
conscience
,
for
the
profit
of
the
common
weal
(
which
is
a
thing
very
rare
&
seldom
in
this
world
)
these
are
holy
&
honest
desires
:
but
if
to
attend
on
these
things
,
a
man
be
then
at
his
shoppe
,
when
hee
should
be
at
a
sermon
,
to
doe
better
:
this
is
nothing
else
but
to
do
euil
,
when
we
think
to
do
our
duty
.
And
therfore
I
say
again
,
that
we
must
be
watchfull
&
stand
vpon
our
gard
,
to
desire
aboue
al
things
,
the
kisses
of
the
mouth
of
the
Lord
:
&
that
with
a
pure
,
holy
,
&
ordered
affection
,
after
the
example
of
this
spouse
,
vnto
whom
the
lord
of
his
grace
conforme
vs
:
which
thing
we
wil
demaund
of
him
saying
,
Almighty
God
&c.
THE
THIRD
SERMON
.
Our
helpe
be
in
the
name
of
God
,
&c.
2
For
thy
dilections
are
better
then
wine
.
1
That
the
whole
contentment
of
the
spouse
or
Bride
proceedeth
from
this
,
that
the
Bridegroome
hath
loued
her
first
.
2
The
woork
of
creation
is
the
first
testimony
of
Gods
loue
&
dilection
towards
man
.
3
The
worke
of
redemption
is
a
more
admirable
testimony
of
this
dilection
,
but
is
particularly
belonging
vnto
the
spouse
.
4
The
testimony
of
this
loue
is
declared
vnto
vs
in
the
holie
Scriptures
.
5
In
what
sense
these
dilections
are
preferred
before
wine
,
and
why
the
spouse
vseth
this
word
in
the
plural
number
.
6
The
mutual
and
enterchaungeable
dilection
or
loue
which
is
dewe
vnto
the
Bridegroome
,
is
the
sum
of
the
Law
.
And
the
principall
abuses
which
are
committed
in
dilection
or
loue
,
and
in
hatred
.
7
That
God
alone
ought
properlie
to
be
loued
.
8
That
knowledge
must
go
before
loue
,
and
how
man
before
his
fal
knew
and
loued
God
.
9
Whether
Adam
and
Eue
had
the
knowledge
of
euil
,
thereby
to
haue
hated
it
,
before
their
fal
.
10
Men
before
they
be
regenerate
,
cannot
,
nor
wil
not
learne
to
loue
or
hate
aright
.
11
The
onlie
spirit
of
God
,
which
created
vs
,
teacheth
the
spouse
this
lesson
,
but
yet
not
without
resistance
.
12
The
marueilous
combate
of
the
Bridegroome
for
his
Bride
.
13
The
warre
of
the
spirite
against
the
flesh
is
not
by
and
by
ended
.
14
How
wee
ought
to
loue
one
another
,
and
the
other
creatures
.
15
The
hatred
of
vs
against
the
diuell
ought
to
be
irreconciliable
.
16
How
we
ought
to
hate
the
wicked
.
17
Abuse
in
hating
the
creaturs
which
are
made
for
our
vse
.
18
A
conclusion
of
the
treatise
of
orderlie
dilection
and
hatred
.
WEE
haue
hearde
howe
the
spouse
forgetting
all
other
thinges
whatsoeuer
without
exception
,
protested
that
shee
desired
no
other
thing
than
the
kisses
of
the
mouth
of
her
Bridegroome
.
Nowe
to
the
ende
that
euery
one
of
vs
may
knowe
that
shee
speaketh
not
as
a
fond
passionate
bodie
,
but
as
one
which
is
indeed
sage
and
sober
,
and
which
knoweth
to
make
good
difference
between
that
which
she
ought
to
desire
and
that
she
ought
to
shun
,
she
addeth
a
peremptory
reason
of
her
so
ardent
desire
,
to
wit
,
the
dilections
of
her
Bridegroome
.
Which
thing
because
it
may
be
taken
in
two
sortes
,
either
of
the
loue
of
the
Bridegroome
towardes
the
Bride
,
or
of
the
Bride
towards
the
Bridegrome
,
we
must
first
of
al
vnderstand
,
that
this
heere
is
meant
of
the
dilection
wherewith
the
Bridegroome
doth
loue
the
Bride
.
For
otherwise
the
Bride
should
brag
and
boast
of
her selfe
,
which
the
Saints
of
God
are
neuer
wont
to
doe
.
This
therefore
is
the
sense
and
meaning
of
this
place
,
that
it
is
not
,
but
vpon
great
ground
and
reason
,
that
the
spouse
forgetting
all
other
thinges
,
yea
euen
her
owne
selfe
,
desireth
nothing
else
than
to
be
loued
of
Iesus
Christ
her
Bridegrome
,
&
to
enioy
her
wel-beloued
,
seeing
there
is
nothing
to
be
compared
vnto
the
dilection
and
loue
of
God
towards
vs
:
whence
it
followeth
reciprocally
,
that
is
,
back
againe
,
that
there
is
nothing
which
we
ought
to
loue
besides
him
.
But
first
wee
must
begin
with
him
which
hath
loued
vs
first
,
because
that
without
this
,
wee
could
neuer
knowe
him
aright
vnto
saluation
,
nor
loue
him
.
2
But
who
is
able
to
sound
this
bottomles
depth
,
whereinto
we
now
enter
,
I
mean
the
special
dilection
of
God
towards
his
church
?
Truly
our
God
is
infinit
&
incomprenable
in
al
his
works
,
euen
in
the
smallest
of
them
,
sith
there
is
no
proportion
at
al
,
between
that
which
is
infinit
,
&
that
,
which
is
bounded
&
limited
,
&
we
can
go
no
farder
in
comprehending
that
which
is
incomprenable
,
than
to
know
it
to
be
incomprenable
.
But
God
hauing
made
man
,
not
to
be
comprehended
of
him
,
but
yet
to
be
known
notwithstanding
&
adored
in
the
gouernment
of
this
world
,
hath
giuen
him
a
soul
indued
with
vnderstanding
,
which
may
attain
as
it
were
to
the
borders
&
skirts
of
his
Maiesty
,
hauing
for
his
obiect
this
goodly
theatre
of
the
worlde
aboue
&
beneath
,
witnessing
sensibly
(
that
is
by
a
corporall
obiect
,
and
such
a
one
as
may
be
perceiued
by
the
corporall
senses
)
the
eternity
of
the
Creator
,
together
with
al
his
power
,
wisedome
,
bounty
and
fauour
in
particular
,
towardes
the
flowar
of
all
his
workes
,
which
is
man
.
Psal.
8.
&
19.
&
23.
Rom.
1.20
.
And
this
was
the
first
testimony
of
the
infinite
dilection
of
God
towards
man
,
to
wit
,
the
creation
of
the
worlde
(
which
hee
hath
made
subiect
vnto
many
workes
worthy
of
perpetual
admiration
,
as
we
are
taught
,
Psal.
8.3
.
and
which
is
called
the
wisedome
of
God
,
1.
Cor.
1.21
.
and
the
mirrour
of
his
eternity
&
power
.
Rom.
1.20
.
3
But
what
?
Man
hauing
put
out
the
eies
of
his
vnderstanding
not
to
see
,
or
know
any
more
,
such
a
fauor
and
exceeding
grace
of
his
Creator
in
the
woork
of
his
creation
,
behold
this
Bridegroome
which
appeared
with
an
infinitely
more
cleare
and
euident
testimony
of
his
loue
and
dilection
in
the
woorke
of
redemption
,
than
he
had
done
in
the
woork
of
the
creation
of
the
world
for
man
:
yea
without
al
comparison
,
whether
we
consider
the
maner
he
hath
vsed
to
make
this
second
woorke
,
or
whether
we
haue
regard
vnto
the
worke
it selfe
.
For
in
the
creation
,
it
was
doutles
an
exceeding
bounty
&
passing
measure
which
moued
him
to
make
man
after
his
owne
image
:
so
excellent
and
so
perfect
he
made
him
.
But
what
is
this
vnto
this
infinite
loue
and
charity
which
moued
him
to
make
this
second
work
,
by
which
he
hath
drawen
,
euen
out
of
the
corrupt
masse
of
mankind
,
sanctified
notwithstanding
by
his
holy
spirit
,
not
onely
another
man
more
holy
,
and
more
perfect
without
comparison
than
euer
the
first
was
,
but
a
Man-God
,
by
vniting
his
sonne
personally
,
and
for
euer
with
our
flesh
,
yea
with
al
our
infirmities
for
a
time
in
the
flesh
,
sinne
onely
excepted
,
and
which
is
more
,
charging
all
our
sinnes
vpon
him
?
And
for
whom
?
For
vs
his
enemies
,
out
of
whom
hee
hath
chosen
,
and
made
to
be
borne
this
beloued
spouse
,
to
the
end
that
beeing
rauished
with
the
Apostle
,
we
should
cry
out
at
this
most
high
,
most
great
,
and
most
profound
secret
of
secrets
,
Ephes.
3.18
.
and
5.32
.
O
the
profound
riches
of
the
wisedome
and
knowledge
of
God
.
4
But
behold
yet
another
kind
of
incomprehensible
dilection
and
loue
which
manifesteth
it selfe
in
this
woorke
of
our
redemption
.
For
because
that
this
corporall
presence
of
his
in
the
world
should
not
alwaies
endure
,
the
sonne
of
God
being
not
come
into
the
world
to
consummate
and
end
his
mariage
here
with
his
Church
:
but
contrariwise
to
seeke
after
her
,
and
to
drawe
her
vp
on
high
,
into
that
most
holy
place
whereinto
he
is
entred
first
:
Heb.
9.24
.
to
prouide
there
for
vs
an
eternal
habitation
,
Ioh.
14.2
.
2.
Cor.
5.1
.
To
the
end
notwithstanding
,
that
this
liuely
image
of
the
Sonne
of
God
should
not
leaue
therefore
to
bee
alwaies
before
our
eies
:
Gal.
3.1
.
he
hath
left
vs
his
liuely
pourtrait
in
his
doctrine
written
by
the
Apostles
,
comprising
whatsoeuer
is
behoofull
for
vs
to
knowe
,
either
touching
his
person
,
or
touching
al
the
counsail
of
god
his
father
concerning
our
saluation
,
Act.
20.17
.
&
this
after
so
euident
a
maner
,
as
if
,
yea
more
spiritually
,
than
if
we
saw
it
with
our
carnal
eies
only
,
hard
it
with
our
eares
,
touched
it
with
our
hands
,
as
many
did
,
which
notwithstanding
knewe
him
not
,
nor
vnderstoode
him
as
they
ought
to
know
and
vnderstand
to
saluation
.
What
more
?
Behold
dilection
vpon
dilection
.
For
because
it
were
in
vaine
to
present
the
fayrest
thing
in
the
world
to
those
which
are
blind
,
behold
wherefore
togither
with
his
woorde
so
preached
by
himselfe
,
&
after
written
by
his
Apostles
,
he
hath
sent
in
ful
aboundance
(
as
much
as
was
necessary
,
to
know
and
follow
this
good
way
)
his
holy
spirit
into
his
Church
,
according
to
those
promises
of
his
made
by
his
Prophets
,
and
namelie
by
Ioel
as
S.
Peter
expoundeth
the
same
:
Act.
2.17
.
to
lead
vs
into
al
truth
:
Ioh.
16.13
.
giuing
vs
eies
to
see
,
and
eares
to
heare
:
in
a
word
,
to
be
and
raigne
himselfe
in
our
hearts
vnto
the
ende
of
the
woorlde
,
which
shal
be
the
ful
consummation
of
this
holy
mariage
:
Mat.
28.20
.
5
Maruail
we
then
if
this
spouse
to
whom
onely
it
is
giuen
to
sauour
indeede
such
a
sweetnes
,
beeing
altogither
rauished
herewith
,
neither
loueth
,
nor
desireth
any
thing
else
,
than
the
kisses
of
her
Bridegroome
,
saying
,
that
the
wine
is
nothing
in
respect
of
his
dilections
?
For
by
this
woord
wine
she
meaneth
not
only
that
creature
of
God
of
which
it
is
specially
said
,
that
it
is
made
to
reioyce
the
heart
of
man
,
Psal.
104.15
.
but
all
delicatnes
,
yea
without
exception
euery
other
creature
in
the
which
a
man
may
delight
and
take
pleasure
.
And
therefore
this
spouse
speaketh
of
the
dilections
of
her
Bridegroome
in
the
plurall
number
:
not
that
there
bee
many
in
the
essence
of
God
,
in
whome
all
things
are
but
one
,
as
himselfe
is
but
one
,
but
in
respect
of
vs
:
because
that
not
only
in
this
worlde
God
bestoweth
on
vs
an
infinit
diuersity
of
his
graces
,
as
wel
in
quality
,
as
in
quantity
:
but
aboue
al
,
in
respect
of
that
great
treasure
of
felicity
,
which
he
will
heap
vpon
his
Church
,
when
God
shal
be
all
in
all
,
1.
Cor.
15.28
.
giuing
her
those
things
which
neuer
eie
hath
seene
,
neuer
eare
hath
hard
,
neuer
hart
hath
conceaued
:
Esay
64.4
.
1.
Cor.
2.9
.
6
Last
of
al
,
let
vs
learne
of
this
spouse
the
true
vse
of
considering
of
these
infinite
dilections
of
this
Bridegroome
,
namely
,
to
the
end
that
as
he
hath
loued
vs
more
than
he
needed
,
so
that
wee
loue
him
because
hee
is
onely
worthy
to
bee
loued
:
whereupon
it
is
requisite
and
needefull
that
we
here
treate
at
large
of
true
dilection
,
and
well
ordered
hatred
,
which
are
two
affections
which
rule
,
as
I
may
say
,
all
the
other
.
Our
Lord
Iesus
Christ
Math.
22.36
.
being
asked
his
opinion
touching
the
greatest
commaundement
,
sendeth
vs
back
to
the
first
table
of
the
lawe
,
which
he
reduceth
into
this
summe
:
Thou
shalt
loue
the
Lord
thy
God
with
al
thy
hart
,
with
al
thy
soule
,
and
with
all
thy
thought
:
and
indeede
mutuall
loue
and
amity
,
be
it
good
or
bad
,
leadeth
vs
thereto
,
that
he
which
loueth
truly
,
seketh
after
nothing
so
diligently
and
so
affectionatly
,
as
to
doe
that
which
he
knoweth
to
be
agreeable
and
pleasing
to
him
,
whom
he
loueth
.
And
therfore
the
faithful
soule
which
is
here
brought
in
,
to
shewe
vs
what
and
how
ardent
the
true
affection
of
the
faithful
soule
is
towards
God
,
began
her
speech
with
the
testimony
of
her
extreme
desire
shee
hath
to
bee
ioyned
most
neerely
with
Iesus
Christ
her
Bridegroome
,
to
wit
,
to
be
vnited
altogether
vnto
him
,
yea
to
be
as
it
were
with
him
,
to
serue
&
to
honor
him
with
al
her
hart
&
al
her
might
.
And
this
is
also
the
true
,
the
right
and
the
last
end
and
scope
of
not
only
all
our
actions
,
but
also
of
our
whole
vnderstanding
and
will
,
to
the
end
that
we
may
say
with
the
Apostle
,
that
Iesus
Christ
liueth
in
vs
and
we
in
him
:
Gal.
2.20
.
So
then
as
among
all
the
rest
of
the
affections
,
loue
is
the
most
ardent
,
so
are
the
effects
thereof
most
vehement
,
according
to
the
saying
of
Christ
:
Where
the
treasure
is
,
there
is
the
hart
also
,
Luk.
12.34
.
but
al
lieth
in
this
poynt
,
that
a
man
loue
that
which
he
ought
to
loue
,
and
so
as
he
ought
to
loue
.
And
this
is
it
wherein
men
do
ordinarily
deceiue
them selues
,
louing
that
which
they
should
hate
,
&
hating
that
which
they
should
loue
:
or
if
happily
they
loue
that
which
they
should
loue
,
or
hate
that
which
they
shoulde
hate
,
yet
not
louing
nor
hating
in
such
sort
and
so
far
as
they
ought
,
but
euer
either
more
or
lesse
then
they
ought
,
or
for
some
other
end
then
they
ought
.
7
To
correct
therefore
al
these
defaults
,
the
spouse
teacheth
vs
here
first
by
her
own
example
,
that
it
is
God
alone
,
to
speak
properly
,
whom
wee
ought
to
loue
,
without
giuing
anie
part
of
our
hart
to
any
other
thing
whatsoeuer
.
Which
thing
reason
it selfe
may
in
general
teach
vs
,
how
corrupt
and
peruerse
so
euer
it
be
.
For
there
are
two
things
which
naturally
drawe
men
to
loue
,
to
wit
,
beuty
and
vertue
:
which
if
a
man
will
not
bee
deceiued
,
must
neuer
bee
separated
,
witnes
the
common
prouerb
,
That
a
fayre
feature
with
foule
conditions
is
nothing
worth
,
beuty
by
it selfe
being
nothing
else
,
but
a
vaine
bayte
and
allurement
,
which
draweth
to
an
euil
end
.
Now
wee
must
of
necessity
confesse
that
God
alone
is
properly
beutifull
and
good
,
yea
beuty
and
vertue
or
goodnes
it selfe
in
infinite
perfection
,
seeing
whatsoeuer
is
good
and
beutifull
among
the
creatures
,
is
but
a
small
glimmering
beame
of
that
which
is
wholy
entire
and
essential
in
the
Creator
.
8
But
because
that
God
is
incomprehensible
not
onely
to
our
outward
senses
,
so
that
we
can
neither
see
,
nor
hear
,
nor
tast
,
nor
smell
,
nor
touch
him
,
but
also
to
our
vnderstanding
:
it
seemeth
that
it
may
be
thence
concluded
,
that
therefore
we
cannot
any
way
neither
know
,
nor
loue
him
,
seing
we
must
know
him
before
we
loue
him
,
nor
by
consequent
serue
him
aright
;
whence
it
would
follow
,
that
our
faith
and
hope
are
thinges
vaine
and
friuolous
,
which
would
bee
the
ouerthrowing
of
all
religion
.
You
see
then
why
this
matter
is
to
be
vnderstood
yet
more
clearely
.
The
Scripture
therefore
teacheth
vs
that
the
Creator
hauing
created
al
things
for
his
glory
▪
Prouerb
.
16.4
.
that
is
to
say
,
to
be
thereby
glorified
(
which
could
not
be
if
he
made
not
himselfe
to
bee
in
some
sort
knowen
by
them
)
hath
not
made
notwithstanding
al
creatures
capable
of
this
knowledge
,
but
only
Angels
and
men
.
As
for
the
Angels
we
wil
not
speak
of
them
in
this
place
.
But
touching
men
,
Moses
sheweth
vs
by
this
word
of
image
and
likenes
of
God
,
according
to
the
which
he
saith
that
God
created
man
,
that
the
Lord
creating
the
soule
of
the
first
man
engraued
togither
in
his
vnderstanding
a
marueilous
light
and
knowledge
naturally
infused
,
to
know
his
Creator
,
and
that
in
a
very
high
degree
of
knowledge
:
and
likewise
a
most
excellent
vprightnes
and
integrity
in
will
,
to
haue
no
affection
whatsoeuer
which
were
not
correspondent
to
the
nature
and
will
of
God
,
perfectly
iust
and
perfectly
good
.
The
which
thing
is
expounded
by
the
Apostle
by
the
words
of
truth
in
vnderstanding
,
and
of
righteousnesse
in
will
,
when
hee
declareth
what
was
this
image
and
resemblance
of
god
,
Ephes.
4.24
.
&
al
this
that
God
might
be
known
and
glorified
by
him
.
Beside
these
two
graces
the
Creator
had
also
engraued
in
all
his
creatures
innumerable
testimonies
both
of
his
infinit
wisedome
and
liberality
,
and
of
al
other
his
perfections
,
in
yealding
the
gouernment
of
them
next
vnder
himself
vnto
man
,
as
hauing
made
them
for
his
vse
,
as
is
declared
among
other
places
in
the
eight
Psalme
:
to
the
ende
that
this
knowledge
of
God
,
and
vprightnes
of
affection
might
by
the
obiect
of
the
creatures
bee
maintained
and
confirmed
in
man
,
hauing
alwaies
before
his
eies
so
many
mirrours
or
looking-glasses
to
behold
the
perfections
in
God
,
as
were
creatures
in
the
world
:
and
so
many
testimonies
of
the
goodness
of
God
towardes
him
,
as
were
creatures
made
for
the
vse
of
man
,
and
subiected
to
his
gouernment
.
And
of
this
it
followeth
,
that
man
is
not
only
bound
to
giue
God
thanks
for
that
which
he
hath
receiued
from
him
,
in
himselfe
,
but
also
for
all
the
giftes
which
God
hath
bestowed
vpon
all
other
creatures
for
man
,
which
are
as
it
were
preachers
of
the
glory
of
God
vnto
men
,
Psal.
19.
and
if
they
had
vnderstanding
and
mouthes
,
woulde
cry
with
a
loud
voice
,
both
aboue
and
below
saying
,
Yee
men
,
for
whom
we
are
made
,
thank
God
for
vs
,
glorifie
him
in
vs
:
Whereas
since
the
fal
of
man
,
by
the
sinne
of
whom
they
haue
beene
brought
to
this
miserable
estate
whereunto
they
haue
been
subiect
,
Gen.
3.17
.
they
cry
and
demaund
vengeaunce
of
god
,
Rom.
8.22
.
The
creatures
therefore
being
faire
&
good
euerie
one
in
his
degree
,
as
Moses
also
distinctly
specifieth
the
same
in
the
history
of
the
creation
,
and
as
I
haue
said
,
beautie
and
goodnes
beeing
the
obiects
of
dilection
,
it
followeth
that
man
naturally
before
his
fall
(
which
was
also
requisite
for
the
right
gouernment
of
al
those
thinges
which
were
committed
vnto
him
,
seeing
none
taketh
pleasure
to
maintaine
and
gouerne
that
which
he
hateth
)
bare
an
affection
vnto
al
the
creatures
,
but
yet
so
,
that
in
the
beuty
and
goodnesse
of
them
,
he
did
contemplate
the
author
and
giuer
,
and
therefore
by
consequent
loued
not
,
to
speake
properly
,
the
creatures
,
but
the
Creator
in
contemplating
and
beholding
the
creatures
.
9
Now
seeing
that
loue
and
hatred
are
so
directly
contrary
,
and
that
the
one
putteth
forth
the
other
,
it
must
needes
bee
that
man
before
his
fall
hated
that
which
was
foule
and
ill
,
seeing
hee
loued
that
which
was
fayre
and
good
.
But
,
howe
can
this
be
true
,
whereas
before
the
fall
of
man
all
was
faire
and
good
in
the
worlde
,
as
the
Lord
had
made
it
?
Gen.
1.31
.
I
answere
,
that
truly
seeing
there
was
nothing
foule
or
euill
in
the
worlde
,
man
before
his
fall
hated
nothing
,
but
loued
his
Creator
in
all
things
.
But
seeing
he
was
endewed
with
vnderstanding
to
knowe
wherein
he
ought
to
loue
his
Creator
,
hee
had
also
in
himselfe
the
meane
to
know
,
that
he
ought
to
hate
the
contrary
if
he
should
meete
with
it
:
as
indeede
alas
he
met
it
with
a
mischiefe
,
when
Satan
(
which
remaining
not
in
his
first
estate
had
made
himselfe
most
fowle
and
most
wicked
)
discouered
himselfe
inough
vnto
him
for
such
a
one
as
he
was
,
and
most
worthy
to
be
hated
and
reiected
,
when
in
tempting
of
him
,
he
accused
the
creator
of
enuy
and
lying
.
And
behold
here
wherein
Eue
,
and
after
her
Adam
did
faile
inexcusably
,
to
wit
,
that
in
steede
of
vsing
that
addresse
and
helpe
which
they
had
to
know
well
enough
and
to
hate
this
deceiuer
,
they
suffered
themselues
to
be
perswaded
of
him
,
&
so
enthralled
and
captiuated
themselues
with
all
their
posterity
in
this
corruption
:
Rom.
7.14
.
which
maketh
that
he
is
now
most
blinde
and
most
bad
together
in
louing
and
in
hating
.
10
For
if
we
examine
the
whole
course
and
traine
of
the
worlde
,
what
shall
wee
finde
els
,
but
some
deceiued
in
the
difference
betweene
good
and
faire
,
and
euill
and
foule
:
others
wittingly
louing
that
which
is
worthy
of
hatred
,
and
hating
that
which
they
ought
to
loue
?
For
example
,
if
the
question
bee
touching
that
which
directly
concerneth
the
loue
and
seruice
of
God
,
behold
the
superstitious
and
Idolaters
so
bewitched
,
that
not
only
they
cannot
,
nor
wil
not
know
&
loue
the
truth
,
but
they
stop
their
cares
that
they
may
not
heare
,
&
their
eyes
that
they
may
not
see
,
and
which
more
is
,
they
persecute
it
with
fire
and
sword
.
Behold
on
the
other
side
the
Atheists
and
mockers
of
all
religion
,
with
which
the
whole
world
at
this
day
stinketh
,
the
earth
it selfe
demaunding
vengeance
of
God
.
If
we
speake
of
the
life
of
men
towardes
men
,
and
consider
whereunto
all
apply
and
giue
themselues
great
and
small
from
morning
to
euening
,
we
shall
finde
that
some
burst
with
the
plenty
and
abundance
they
haue
,
and
would
sel
paradise
out
of
hand
for
a
lickerous
morsel
,
others
trauaile
not
to
serue
God
by
their
life
,
but
only
to
maintaine
this
life
,
fearing
they
should
die
for
famine
,
and
will
not
stick
,
so
they
may
saue
a
farthing
,
to
loose
their
soul
,
&
the
word
of
their
saluation
:
others
possesse
not
their
goods
,
but
are
possessed
of
them
in
body
&
in
soul
,
others
welter
and
walowe
like
hogs
in
their
wanton
lustes
,
others
are
insatiable
in
swallowing
downe
of
honour
to
fil
themselues
with
wind
,
others
giue
themselues
to
ten
thousand
vanities
,
as
this
wise
king
Salomon
himselfe
hath
at
large
declared
in
his
booke
of
the
Preacher
.
In
a
word
,
see
how
by
not
louing
and
hating
as
they
ought
,
euery
man
departeth
out
of
this
life
,
without
knowing
,
or
without
well
thinking
thereon
,
what
he
came
hither
to
do
.
11
You
see
then
what
this
euil
is
&
what
is
the
original
cause
therof
.
But
what
remedy
is
there
?
To
haue
recourse
vnto
him
which
hath
made
vs
,
&
who
alone
can
make
vs
anew
,
by
the
same
power
,
which
is
his
holy
spirite
,
enlightening
the
eies
of
our
vnderstanding
:
Ephes.
1.18
.
Act.
26.18
.
framing
a
clean
heart
within
vs
,
Psal.
51.12
.
creating
in
vs
both
to
will
and
to
doe
.
Phil.
2.13
.
in
a
woorde
,
making
vs
from
the
head
to
the
feete
new
creatures
,
2.
Cor.
5.17
.
that
is
to
say
,
such
as
this
spouse
is
set
before
vs
here
to
bee
,
which
is
at
large
described
vnto
vs
by
Ezechiel
,
both
in
her
first
estate
and
condition
,
and
also
in
this
whereunto
she
is
exalted
,
Ezech.
16.
in
such
sort
that
rightly
the
Apostle
calleth
the
Church
the
woorkemanshippe
of
God
.
1.
Cor.
9.1
.
yea
of
him
alone
in
respect
of
the
effect
,
1.
Cor.
3.7
.
and
a
woorke
so
long
,
and
so
hard
and
difficult
,
because
of
our
rebellion
,
that
the
spirite
of
God
cannot
,
as
I
may
so
say
,
come
to
the
end
thereof
but
with
time
,
and
by
plucking
vs
vp
as
it
were
by
a
pully
.
Which
seeing
it
is
so
,
let
vs
consider
what
this
perfect
loue
and
charitie
of
ours
ought
to
be
towardes
God
and
our
neighbour
,
the
portraiture
whereof
,
is
set
down
in
the
two
tables
of
the
Lawe
,
and
hath
too
in
some
sort
beene
knowen
&
marked
by
a
Painim
,
saying
,
(
in
speaking
of
the
mutuall
frindship
of
men
,
)
that
true
and
perfect
loue
and
frindship
is
shewn
in
this
,
that
the
one
desireth
that
which
the
other
desireth
,
and
wil
not
that
which
the
other
wil
not
,
which
is
as
much
to
say
,
that
hee
loueth
that
which
the
other
loueth
,
and
hateth
that
which
the
other
hateth
.
This
is
an
excellent
rule
to
direct
our
whole
life
by
,
if
we
take
the
Lawe
of
God
for
the
ground
and
foundation
of
that
which
wee
ought
to
loue
and
to
hate
,
and
by
consequent
presuppose
,
that
the
will
of
the
Bridegroome
which
is
the
head
,
whose
wil
is
declared
in
his
Lawe
,
giueth
a
Law
vnto
the
wil
of
the
spouse
,
witnes
that
which
we
craue
euery
day
in
our
praier
,
saying
,
Thy
will
be
done
.
12
And
to
shew
how
necessary
this
patern
is
,
behold
Iesus
Christ
,
that
is
to
say
the
Bridegrome
himself
,
who
being
come
into
the
world
to
conquer
&
win
this
Bride
,
&
to
kisse
hir
,
as
hir selfe
desired
,
with
his
own
mouth
,
being
in
combate
with
him
,
which
held
her
from
him
,
vttereth
this
strange
speech
Notwithstanding
not
that
which
I
wil
,
but
which
thou
wilt
.
Mat.
26.39
.
And
what
meaneth
this
?
Was
there
a
strife
and
rebellion
betweene
the
wil
of
Iesus
Christ
and
the
wil
of
God
his
Father
?
None
at
all
.
For
were
it
so
,
hee
coulde
not
haue
beene
either
God
,
or
so
much
as
a
good
man
,
much
lesse
our
Sauiour
,
as
indeede
and
truth
he
is
.
For
as
much
then
as
the
person
of
the
father
and
of
the
holy
Ghost
,
and
his
,
are
one
and
the
same
God
,
his
wil
also
is
one
&
the
same
wil
with
the
father
&
the
holy
ghost
.
And
in
asmuch
as
he
is
man
he
had
another
wil
,
as
it
were
another
nature
,
but
without
all
repugnancy
notwithstanding
against
his
diuine
wil.
Who
is
it
then
which
speaketh
thus
?
Iesus
christ
,
God
&
man
,
but
according
to
his
humanity
:
against
which
distinctly
this
combat
was
addressed
,
because
it
was
in
it
,
that
he
should
make
his
combat
and
ouercome
as
it
were
himselfe
,
in
asmuch
as
he
is
God
the
iudge
and
reuenger
of
sinne
,
in
such
sort
that
in
one
person
alone
,
he
is
assailed
and
assaulted
,
and
is
alwaies
conquerour
.
And
what
caused
him
so
to
speak
?
Not
any
rebellion
of
his
humane
wil
against
his
diuine
wil
,
but
only
a
diuersity
proceeding
from
the
apprehension
of
that
most
frightfull
and
most
horrible
feeling
of
the
curse
&
malediction
of
God
,
against
al
the
sinnes
of
the
elect
,
which
he
had
vpon
himselfe
,
although
he
had
no
blemish
at
al
in
himselfe
:
an
apprehension
notwithstanding
entirely
subiecting
it selfe
vnto
the
will
of
God
,
and
in
euery
point
wel
ordered
and
gouerned
.
And
if
the
Bridegroome
speake
thus
beeing
altogither
perfect
,
what
must
the
Bride
and
spouse
doe
,
in
whom
this
orderlinesse
and
good
regiment
of
wil
is
scarcely
begun
?
13
Behold
therefore
,
I
say
,
why
this
change
,
by
which
it
is
giuen
vnto
this
Bride
to
loue
that
which
her
Bridegroome
loueth
,
and
to
hate
that
which
he
hateth
,
is
not
a
woorke
of
an
hour
,
not
of
a
day
,
not
of
a
month
,
not
of
a
year
,
but
a
continuall
combat
,
so
long
as
life
lasteth
betweene
the
spirit
of
the
regenerate
man
,
and
the
fleshe
of
him
which
remaineth
still
in
his
old
skin
.
And
therefore
this
which
the
spouse
here
speaketh
,
and
shall
tell
vs
heareafter
of
the
affection
which
she
beareth
vnto
her
Bridegroome
,
in
whom
shee
seeketh
her
whole
rest
and
contentment
,
is
not
fainedly
spoken
or
in
hypocrisie
,
for
the
Church
is
not
the
schoole
of
fainednesse
&
hypocrisie
,
but
of
truth
and
syncerity
.
But
this
ought
to
bee
vnderstood
,
as
of
her
in
whom
sinne
raighneth
no
more
,
Rom.
6.14
.
and
yet
leaueth
not
to
be
in
her
notwithstanding
,
Rom.
7.17.18
.
&
to
fight
as
much
as
it
is
able
against
the
spirite
,
Gal.
5.17
.
the
Apostle
himself
one
of
the
most
perfectest
members
of
this
faithful
&
chast
spouse
may
be
more
than
a
sufficient
witnes
hereof
vnto
vs
,
crying
out
that
hee
doth
yet
the
euil
which
hee
would
not
doe
,
and
doth
not
that
good
which
he
would
doe
:
and
againe
crying
forth
,
miserable
man
that
I
am
,
who
shal
deliuer
me
from
this
mortall
body
,
Rom.
7.19.24
.
Let
vs
therefore
confesse
,
that
through
the
grace
of
God
,
this
spouse
,
which
is
the
company
of
the
true
faithful
,
is
reformed
,
both
in
her
vnderstanding
,
to
discerne
betweene
that
which
is
good
and
that
which
is
euill
,
and
in
her
affections
to
loue
&
folow
after
that
which
is
good
,
&
to
hate
and
fly
that
which
is
euil
:
but
yet
notwithstanding
shee
must
stil
growe
both
in
this
knowledge
from
faith
to
faith
Coloss.
1.10
.
2.
Pet.
3.18
.
and
in
the
practise
not
onely
of
louing
and
of
hating
rightlie
and
soundlie
,
but
also
so
far
and
in
such
measure
as
she
ought
,
the
which
thing
is
especially
hard
to
obserue
.
14
Yet
is
it
an
easie
matter
to
know
it
,
to
wit
,
that
seeing
a
man
must
loue
God
with
al
his
hart
,
he
may
not
diuide
&
part
this
dilection
to
other
things
:
and
touching
the
loue
due
vnto
a
mans
neighbour
,
being
loued
next
after
God
,
and
for
the
obedience
we
owe
vnto
God
,
this
dilection
is
nothing
else
,
but
a
streame
flowing
from
the
fountaine
of
that
loue
due
entirely
vnto
God
alone
,
and
not
,
to
speak
properly
,
another
dilection
,
for
which
our
heart
is
parted
and
diuided
into
two
.
For
God
which
is
iealous
of
his
spouse
and
of
his
glory
,
wil
haue
either
all
or
none
.
That
which
I
speake
of
our
neighbour
,
yea
of
all
men
,
ought
to
be
practised
towards
all
the
creatures
made
for
our
vse
,
vnto
the
which
we
must
take
heede
we
transferre
not
our
loue
,
as
the
couetous
doe
which
make
an
idol
of
their
substance
.
Ephes.
5.5
.
The
riotous
and
gluttons
which
haue
no
other
God
but
their
belly
,
Philip.
3.19
.
and
in
generall
all
those
which
make
their
soule
&
their
body
to
serue
any
other
creature
,
according
vnto
their
passions
and
lusts
,
in
steede
of
vsing
them
with
giuing
of
thanks
,
praising
and
blessing
the
Lord
in
them
:
1.
Tim.
4.4
.
and
keeping
our selues
from
all
disorder
and
vnmeasurablenes
,
be
it
in
quantity
,
or
in
quality
,
or
principally
in
the
end
&
scope
of
the
right
vsage
of
them
,
which
is
the
glory
of
god
,
1.
Cor.
10.31
.
as
wee
are
warned
by
diuerse
aduertisements
sowed
here
and
there
,
touching
this
point
,
throughout
the
Scriptures
.
Thus
you
see
what
this
dilection
is
of
the
true
spouse
,
addressing
and
turning
her
hart
thither
,
where
her
treasure
is
,
according
to
that
measure
of
grace
which
is
bestowed
vpon
her
.
15
But
what
shal
we
say
of
the
hatred
which
is
ioyntly
opposed
to
loue
&
dilection
?
It
is
easy
to
vnderstand
,
that
we
must
asmuch
hate
that
which
is
euil
,
as
loue
that
which
is
good
.
But
whereas
euil
is
not
a
creature
of
God
,
but
a
vitious
quality
fallen
on
that
which
was
created
good
,
we
must
put
a
great
difference
betweene
the
Creature
and
the
vice
,
as
much
,
I
say
,
as
may
and
can
bee
put
.
This
I
adde
,
because
of
one
creature
,
the
which
is
so
corrupted
,
and
so
far
cursed
of
God
,
because
it
hath
beene
the
original
and
spring
of
al
vice
and
of
al
euil
,
as
wel
in
it selfe
as
in
man
,
and
consequently
of
sinne
and
of
death
:
that
it
is
,
and
shal
euer
be
worthy
of
all
hatred
and
execration
,
I
meane
the
Diuel
and
his
Angels
.
And
behold
my
brethren
,
behold
him
which
being
perpetual
enemy
of
this
Bridegrome
who
hath
brused
his
head
:
Gen.
13.15
.
and
troden
it
vnder
his
owne
feete
and
vnder
the
feete
of
his
spouse
,
Rom.
16.20
.
and
seeking
nothing
else
but
as
a
greedy
Lion
to
deuour
vs
:
1.
Pet.
5.8
.
this
old
red
Dragon
I
say
,
pursuing
this
spouse
with
al
manner
of
rage
,
Apoc.
12.3
.
this
is
he
whom
we
must
hate
with
an
irreconciliable
hatred
,
this
is
hee
against
whom
wee
must
armour
our selues
with
al
the
pieces
of
our
armour
:
Ephes.
6.13
.
and
1.
Thess.
5.8
.
in
a
word
this
is
he
whom
wee
must
perpetually
detest
and
abhor
.
16
As
for
the
other
creatures
there
is
choyce
to
be
made
.
For
first
because
man
alone
amongest
all
the
creatures
is
infected
with
the
poyson
and
venom
of
this
serpent
,
yea
and
that
wholy
and
entirely
both
within
and
without
,
we
must
consider
of
him
also
distinctly
:
and
behold
how
wee
must
gouerne
our selues
herein
.
It
is
true
that
mankind
is
altogither
corrupted
and
consequently
euerie
man
beeing
such
,
euen
from
his
conception
,
Psal.
51.7
.
is
culpable
of
the
wrath
of
God
:
Eph.
2.3
.
It
is
also
true
that
the
Law
of
frindship
requireth
,
that
a
man
be
a
frind
of
his
frinds
frinds
,
and
an
enemy
of
his
frindes
enemies
.
But
because
that
God
of
his
infinit
goodnesse
would
not
adiudge
euerie
man
particularly
vnto
euerlasting
destruction
,
as
he
hath
done
Satan
&
the
Angels
his
complices
,
but
contrariwise
would
draw
his
spouse
&
his
Church
out
of
this
corrupt
masse
,
in
such
maner
as
I
haue
before
spoken
:
&
thereupon
we
cannot
(
&
therefore
consequently
we
ought
not
)
but
by
very
vncertain
presumptions
discern
those
,
which
he
hath
destinated
or
not
destinated
vnto
this
fauour
:
therefore
leauing
vnto
God
his
secret
iudgements
,
we
must
indeed
be
frinds
vnto
the
frinds
,
&
consequently
enimies
vnto
the
enimies
of
our
beloued
,
but
indefinitely
:
that
is
to
say
,
without
giuing
of
sentence
of
this
man
,
or
that
man
to
set
&
sort
him
among
the
nomber
of
the
reprobat
.
On
the
contrary
side
knowing
by
experience
of
our selues
,
that
of
being
his
enimies
by
nature
,
Ephes.
2.3
.
he
hath
made
vs
his
friends
,
Rom.
5.8
.
Ephes.
2.11
.
we
must
irreconciliably
hate
the
euil
,
that
is
to
say
,
the
corruption
,
&
al
the
fruits
thereof
,
first
in
our selues
,
then
in
euery
one
besides
,
&
yet
not
hate
the
persons
,
but
contrarywise
seek
by
al
meanes
to
make
them
partakers
of
the
same
grace
,
which
is
shewed
on
vs
by
our
continual
praiers
vnto
god
,
beseeching
him
,
That
his
kingdom
come
:
(
which
consisteth
in
the
accomplishment
of
the
number
of
his
elect
in
the
last
day
,
1.
Cor.
15.24
.
)
and
by
all
duty
of
charity
,
euen
towards
straungers
themselues
,
to
force
them
to
enter
in
vnto
the
banquet
,
Luk.
13.14
.
towards
the
domesticall
,
which
shut
out
themselues
,
to
the
end
to
make
them
ashamed
to
stay
without
,
2.
Thes.
3.14
.
yea
towards
the
persecutors
themselues
,
Mat.
5.14
.
being
apparant
by
the
first
sermon
of
Saint
Peter
,
Act.
2.37
.
that
the
Lorde
praied
not
in
vaine
indefinitely
for
them
which
crucified
him
,
Luk.
23.34
.
and
by
the
conuersion
of
Saint
Paul
,
that
Saint
Stephen
praied
not
in
vaine
for
them
which
stoned
him
,
Act.
7.60
.
And
thus
wee
must
vnderstand
the
saying
of
Dauid
,
to
wit
,
indefinitely
,
that
he
hateth
yea
entierly
hateth
those
which
hated
God
,
Psal.
139.21
.
and
the
imprecations
which
he
vseth
in
many
places
of
his
Psalms
,
excepting
such
as
be
propheticall
,
of
which
sort
there
are
also
some
in
Saint
Paul
,
Gal.
5.12
.
&
2.
Tim.
4.14
.
which
we
must
take
good
heed
we
draw
not
into
consequence
,
according
to
that
aduertisement
which
Iesus
christ
gaue
his
disciples
in
this
behalfe
,
when
they
would
rashly
imitate
the
zeal
of
Elias
,
Luk.
9.55
.
And
yet
we
are
likewise
commaunded
to
flie
,
yea
to
detest
the
companies
of
the
dissolute
&
wicked
,
1.
Cor.
5.9
.
although
Iesus
Christ
himselfe
tooke
his
repast
with
sinners
and
Publicanes
,
whereof
he
yeeldeth
a
reason
,
Mat.
9.13
.
17
As
for
other
creatures
which
are
made
for
our
vse
,
there
is
no
question
of
hating
or
flying
of
them
in
themselues
,
being
good
creatures
of
god
.
In
the
which
point
some
fantastical
men
do
fail
,
of
whom
the
Apostle
speaketh
,
1.
Tim.
4.3
.
&
some
others
,
which
would
bring
vp
again
the
legal
distinction
&
difference
of
meates
,
Coloss.
2.21
&
yet
to
this
day
certaine
superstitious
hipocrites
,
of
whom
it
is
spoken
:
Math.
23.24
.
make
a
conscience
of
smelling
vnto
a
nosegay
:
whereas
this
spouse
saide
not
,
that
wine
is
naught
,
but
that
the
dilections
of
her
Bridegroome
are
a
great
deale
better
.
We
must
therefore
loue
them
lesse
then
to
set
our
whole
hart
vpon
them
,
as
hath
bin
handled
by
vs
alitle
before
.
For
rather
wee
must
fly
all
things
which
estrange
&
turne
vs
from
the
loue
of
God
,
without
excepting
father
or
mother
,
wife
or
children
,
which
is
meant
by
this
word
of
hating
where
mention
is
made
of
hating
,
that
is
to
say
we
must
set
all
things
without
exception
after
the
glory
of
God
&
our
vocation
,
Deu.
33.9
.
Luk.
14.26
.
In
a
word
,
it
is
this
spouse
who
in
this
respect
,
is
crucified
to
the
world
,
and
the
world
crucified
vnto
her
,
Gal.
6.14
.
vsing
the
world
as
if
she
vsed
it
not
,
according
vnto
the
saying
of
the
Apostle
,
1.
Cor.
7.31
.
and
being
so
in
the
world
that
she
is
not
of
the
woorlde
,
Ioh.
17.11.16
.
18
Yee
see
then
my
brethren
what
the
loue
and
dilection
of
the
Bridegroome
is
towards
his
Bride
,
whence
proceedeth
our
saluation
:
you
see
on
the
other
side
how
we
ought
reciprocally
to
loue
him
which
hath
loued
vs
so
much
,
wherein
consisteth
the
testimony
of
our
election
&
saluation
.
1.
Ioh.
4.12
.
Lastly
you
see
how
we
ought
in
this
world
to
order
&
rule
our
loue
and
hatred
,
which
is
the
sum
of
a
Christian
mans
life
.
God
of
his
mercy
giue
vs
grace
throughly
to
knowe
&
to
followe
this
way
,
which
we
will
demaund
of
him
together
with
all
other
things
necessary
for
vs
,
beseeching
him
as
followeth
.
Almightie
God
our
heauenly
father
,
&c.
THE
FOVRTH
SERMON
.
Our
helpe
be
in
the
name
of
God
,
&c.
It
is
written
as
followeth
in
the
first
Chapter
of
the
Canticle
of
Canticles
,
the
third
verse
.
3
Because
of
the
odor
of
thy
excellent
perfumes
,
thy
name
is
poured
forth
as
a
perfume
,
and
therefore
the
virgins
loue
thee
.
1
The
consideration
of
the
excellency
of
the
Bridegrome
,
is
that
which
engendreth
in
the
Bride
a
desire
of
knowing
him
,
as
the
sauor
of
that
which
is
odoriferous
,
maketh
a
man
to
couet
after
it
.
2
What
the
sacramentall
perfume
which
represented
Christ
was
,
whereunto
the
spouse
hath
respect
in
this
place
,
and
wherefore
he
speaketh
in
the
plural
number
.
3
These
odours
sauour
not
but
to
the
spouse
,
and
are
considered
in
Iesus
Christ
according
to
both
natures
,
notwithstanding
in
diuerse
respectes
.
4
The
first
relation
and
correspondence
betweene
that
sacramental
perfume
and
the
perfections
of
Iesus
Christ
.
5
The
second
correspondence
.
6
The
third
correspondence
.
7
That
it
behoued
that
this
perfume
shuld
be
poured
forth
,
first
towards
god
,
to
appease
him
towards
vs
by
his
sweet
smel
.
8
Secondlie
vppon
euerie
member
in
the
Church
,
represented
by
this
spouse
,
to
bee
perfumed
with
the
wisedome
,
obedience
,
righteousnesse
and
puritie
of
this
Bridegroome
,
by
imputation
.
9
Another
effect
of
this
perfume
in
our
sanctification
,
&
how
our
good
works
are
a
sweete
smell
vnto
the
Lord
,
not
for
their
value
,
but
because
they
are
perfumed
therewith
.
10
An
exhortation
to
take
heede
of
all
stinking
filthines
opposite
to
this
so
sweet
smelling
perfume
.
11
In
what
sense
it
is
requisite
that
euerie
Christian
bee
a
Virgine
,
and
the
abuse
committed
of
old
in
this
point
.
12
The
conclusion
and
summarie
con
〈…〉
of
this
third
verse
.
THE
ende
and
scope
whereunto
wee
ought
to
refer
this
whole
Canticle
,
is
in
sum
to
shewe
vs
,
that
euery
faithfull
soule
,
yea
al
the
true
Church
,
is
in
such
sort
in
this
world
,
that
her
whole
heart
is
rauished
into
heauen
,
tending
onlie
to
the
ful
and
perfect
coniunction
and
enioying
of
him
,
in
whom
lieth
al
hir
treasure
,
which
is
our
Lord
Iesus
christ
her
beloued
.
And
therfore
this
holy
spouse
hauing
opened
&
declared
hir
so
ardent
affection
,
addeth
now
,
that
it
is
not
without
iust
cause
that
she
maketh
no
reckoning
of
whatsoeuer
withholdeth
men
heere
below
,
in
comparison
of
him
,
whom
she
desireth
and
longeth
after
,
because
saith
she
,
there
is
nothing
of
so
good
and
sweete
a
smell
as
hee
,
whose
perfume
shee
and
hir
companions
smelled
.
2
Whereupon
we
are
before
all
other
thinges
to
note
that
she
vseth
this
woord
of
perfumes
,
hauing
regard
properly
and
specially
to
the
perfumes
ordained
and
appointed
in
the
Law
.
For
albeit
the
vse
of
these
precious
perfumes
were
from
al
times
vsuall
and
accustomable
among
the
people
of
the
East
,
which
is
to
be
seen
aswel
by
sacred
as
profane
histories
,
notwithstanding
,
the
spouse
had
not
properly
respect
vnto
this
,
but
to
that
sacred
perfume
which
was
in
such
sort
composed
of
earthlie
sweets
,
that
notwithstanding
the
receit
&
composition
thereof
came
not
from
man
,
but
was
expresly
prescribed
of
God
,
Exod.
30.23
.
with
an
expresse
forbiddall
of
applying
it
to
anie
vse
else
saue
to
the
holy
&
sacred
seruice
of
God
:
Exod.
30.32
.
This
perfume
therefore
was
a
sacrament
and
distinguished
from
other
perfumes
,
as
the
water
of
Baptisme
is
distinguished
from
common
water
,
and
the
Bread
and
Wine
of
the
holy
Supper
of
the
Lord
from
common
bread
and
wine
,
I
meane
in
respect
of
the
vse
:
the
signes
alwaies
remaining
in
respect
of
their
natural
substance
and
matter
entirely
as
before
.
This
sacrament
,
I
say
,
as
al
other
sacraments
,
was
composed
of
a
signe
and
of
a
thing
signified
,
sacramentallie
ioyned
&
vnited
,
that
is
to
say
,
by
a
signification
tending
not
onlie
to
represent
and
bring
to
our
minde
the
thing
signified
,
but
also
to
assure
vs
,
that
that
which
was
so
signified
to
our
external
senses
,
was
certainly
&
truly
presented
and
giuen
vnto
euery
faithful
soule
.
And
this
is
the
cause
why
the
name
&
effect
of
the
thing
signified
are
often
attributed
vnto
the
signe
:
as
when
outward
Baptisme
,
is
called
the
washing
away
of
our
sinnes
,
Act.
22.16
.
which
is
properly
belonging
vnto
the
inwarde
washing
,
which
is
made
by
the
holy
Ghost
,
1.
Pet.
3.2
.
and
Mat.
3.11
.
as
also
the
names
of
the
body
giuen
for
vs
,
and
of
the
bloode
shedde
for
vs
,
are
attributed
to
the
bread
and
wine
of
the
holy
Supper
in
the
institution
thereof
.
So
also
in
this
place
,
he
that
was
signified
in
Salomons
time
,
by
these
holy
perfumes
,
namely
Iesus
Christ
,
is
called
by
the
name
of
perfume
and
that
in
the
plurall
number
,
for
the
reason
which
I
shall
tell
you
anon
.
It
is
then
the
Bridegroome
of
the
Church
and
of
euery
faithful
soul
,
of
whose
perfumes
it
is
here
spoken
,
and
not
of
any
other
:
according
to
that
which
is
said
of
the
Apostle
,
that
he
is
the
body
and
substance
of
al
the
shadowes
of
the
Law
.
Colos.
2.17
.
the
perfections
of
whome
beeing
without
measure
,
and
most
excellent
in
the
soueraigne
degree
,
are
ment
by
these
perfumes
in
the
plural
number
.
3
Now
Iesus
Christ
being
true
God
and
true
man
,
this
is
a
thing
without
all
doubt
,
that
in
respect
of
his
diuinity
he
is
the
fountaine
of
all
goodnesse
,
and
of
whatsoeuer
we
can
imagin
perfect
and
complet
,
wherewith
all
his
creatures
at
the
beginning
were
perfumed
,
in
asmuch
as
he
engraued
in
them
such
testimonies
of
his
goodnes
and
beuty
.
But
the
question
is
here
of
a
perfume
communicated
vnto
his
spouse
by
this
sweete
odour
and
smell
,
and
not
vnto
the
worlde
remaining
in
his
vncleannesse
and
filthinesse
.
And
therefore
wee
will
consider
of
these
perfumes
of
Iesus
Christ
both
in
his
diuinity
and
in
his
humanity
iointly
considered
,
that
we
separate
not
and
diuide
his
two
natures
(
as
certaine
heretikes
called
Nestorians
haue
taught
)
but
in
such
sort
notwithstanding
,
that
wee
knowe
that
these
excellent
smels
proceeding
from
the
diuinity
&
godhead
,
are
powred
into
the
humanity
and
manhoode
by
which
he
is
vnited
&
ioyned
vnto
his
church
,
to
make
her
as
wel
partaker
of
his
gifts
and
graces
,
as
of
his
glory
and
life
euerlasting
.
And
this
is
also
the
cause
why
the
Apostle
said
not
simply
,
that
Iesus
Christ
is
the
onely
mediatour
between
God
and
man
,
but
also
expressely
named
him
Man
;
not
that
he
is
not
a
mediatour
also
betweene
the
father
and
vs
according
to
his
diuine
nature
,
agreeable
with
that
,
which
was
wel
said
by
an
auncient
father
,
that
his
diuinitie
is
not
a
mediatrix
without
his
humanitie
,
nor
his
humanitie
without
his
diuinitie
:
but
because
it
is
by
the
interuention
of
his
humanity
by
the
which
hee
ioyneth
himselfe
with
vs
,
that
we
ascend
vp
vnto
God
,
and
to
eternall
life
▪
1.
Tim.
2.5
.
Heb.
2.14
.
The
same
then
which
is
called
by
Saint
Iohn
the
spirit
which
the
sonne
hath
receiued
without
measure
,
Ioh.
3.34
.
and
which
was
represented
by
the
doue
in
his
Baptisme
,
is
that
very
same
which
the
spouse
meaneth
here
by
these
Perfumes
,
as
also
Esay
hath
thereof
spoken
,
vsing
the
very
same
figure
,
beeing
as
it
were
a
commentator
vpon
this
place
,
Esay
.
61.1
.
4
Now
in
all
sacraments
there
must
necessarily
bee
some
conuenience
and
correspondence
betwixt
the
signe
and
the
thing
signified
:
for
which
cause
vnder
the
newe
couenant
the
Lorde
minding
to
signifie
the
spirituall
washing
of
our
sinnes
and
blots
,
tooke
the
signe
of
Water
:
and
minding
to
shewe
from
whom
we
drawe
eternal
life
,
chose
bread
and
wine
to
signifie
it
.
The
same
must
therefore
bee
found
in
this
sacrament
of
Perfume
.
Therefore
wee
must
note
first
of
all
,
that
as
the
receit
and
composition
of
this
Perfume
proceeded
from
God
and
not
from
men
:
so
the
graces
of
which
it
is
here
spoken
,
are
in
the
humanity
of
Iesus
Christ
,
in
asmuch
as
the
sonne
of
God
hath
taken
on
him
this
humane
nature
of
the
substance
of
the
virgin
descended
from
Dauid
,
and
consequently
from
Adam
,
in
whom
this
nature
of
man
was
depriued
of
the
image
of
god
and
made
the
bondslaue
of
sinne
,
Rom.
7.14
.
but
hee
is
borne
according
to
the
flesh
without
any
sinne
,
with
his
graces
,
in
as
much
as
the
corporal
masse
of
his
body
was
so
taken
from
the
substaunce
issued
from
Adam
,
that
notwithstanding
it
was
through
the
vertue
of
the
holy
Ghost
,
that
the
body
of
Christ
was
formed
thereof
,
the
power
of
the
highest
(
that
is
to
say
the
holy
Ghost
)
hauing
fully
sanctified
it
,
to
bee
a
most
holy
and
sacred
pallace
and
perpetuall
dwelling
place
of
his
most
holie
soul
,
endowed
aboue
euery
other
creature
with
al
integrity
&
perfection
:
&
especially
that
this
humanitie
should
become
the
true
and
perpetual
temple
of
the
person
of
the
eternal
and
onely
sonne
of
God
his
father
,
from
the
time
it
was
conceiued
in
the
womb
of
the
Virgin
,
to
the
end
that
Iesus
Christ
might
become
true
God
and
true
man
,
man
I
say
most
righteous
,
and
iust
,
and
the
holy
of
holies
.
5
Secondly
as
the
mixtures
of
the
diuine
receit
of
this
legal
perfume
were
earthly
creatures
of
themselues
,
so
by
these
gifts
and
graces
,
of
which
the
humanity
is
the
subiect
,
and
whereof
the
spouse
speaketh
in
this
place
,
we
must
vnderstand
not
that
which
is
essentiall
in
the
diuinity
of
Iesus
Christ
,
in
which
thing
the
Eutychians
abuse
and
deceiue
themselues
,
but
the
qualities
created
by
this
diuinitie
in
the
humanitie
of
Iesus
Christ
,
of
whom
wee
which
are
his
members
coulde
not
otherwise
draw
them
by
any
maner
of
participation
,
Ephes.
2.21
.
These
things
are
verie
high
I
confesse
and
surpasse
al
natural
knowledge
:
Ephes.
5.32
.
but
hauing
heard
God
spoken
of
so
long
in
this
Church
,
we
should
and
ought
to
haue
our
senses
vsed
&
practised
in
them
,
Heb.
5.14
.
When
we
say
therfore
that
God
is
wise
,
righteous
,
good
,
wee
speake
according
vnto
the
capacity
and
conceit
of
our
vnderstanding
:
but
to
speake
more
properly
,
and
to
come
more
nearer
his
nature
,
wee
must
saie
that
he
is
wisedome
,
righteousnesse
,
goodnes
it selfe
,
yea
essentially
,
that
is
to
say
,
considered
in
his
owne
essence
and
being
,
and
not
that
he
is
so
or
so
affected
,
to
be
such
or
such
,
as
it
is
said
of
the
creatures
.
But
by
these
perfumes
wee
wil
vnderstand
the
effectes
and
operations
,
of
these
perfections
of
the
diuinity
,
poured
vpon
the
head
of
our
great
&
perpetuall
Aaron
,
according
as
it
is
spoken
,
Psal.
133.
6
Thirdly
the
better
to
vnderstand
the
conuenience
and
correspondence
of
the
signe
and
of
this
thing
signified
,
we
must
consider
wherefore
these
graces
,
with
which
the
diuinity
perfumed
his
humanity
,
are
called
perfumes
.
It
is
therefore
to
shew
vs
first
of
al
,
that
as
a
good
perfume
hindereth
&
chaseth
away
the
stench
of
any
thing
that
is
stincking
&
infecteth
:
so
the
soueraigne
perfection
which
is
in
the
humanity
of
our
mediatour
mortifieth
and
putteth
awaie
from
God
all
the
stench
of
our
corruption
,
and
of
whatsoeuer
ariseth
thence
,
in
such
sort
that
in
him
,
who
is
by
good
right
most
acceptable
vnto
him
,
Mat.
3.17
.
we
be
also
acceptable
vnto
him
,
Ephse
.
1.6
.
Farder
as
the
odoriferous
fume
mounteth
vp
on
high
,
albeit
it
be
powred
forth
,
and
perfumeth
all
which
come
neare
it
:
so
the
graces
of
Iesus
Christ
which
are
powred
forth
vpon
vs
to
perfume
vs
,
as
they
came
from
aboue
,
so
tend
they
vpward
&
serue
not
to
holde
vs
heere
belowe
:
for
which
cause
also
Iesus
Christ
,
for
either
of
these
reasons
,
is
called
the
man
from
heauen
:
1.
Cor.
15.48
.
and
wee
are
taught
by
him
when
wee
praie
and
say
Our
father
,
to
ad
,
which
art
in
heauen
,
whither
we
lift
vp
our selues
,
as
beeing
already
by
God
sitting
with
him
in
the
heauenly
places
,
whither
this
spouse
aspireth
and
contendeth
,
and
we
with
her
if
wee
bee
his
true
children
,
Colos.
2.6
.
Ye
see
then
what
wee
are
to
gather
vpon
these
three
points
,
I
meane
,
touching
this
signe
,
figured
in
the
Lawe
by
those
corporall
and
sensible
holy
perfumes
,
&
the
thing
signified
by
them
,
namely
the
perfections
with
which
Iesus
Christ
is
endowed
in
all
perfection
,
(
in
as
much
as
he
is
our
elder
brother
)
and
thirdlie
touching
the
correspondence
,
which
is
between
this
signe
&
the
thing
signified
.
7
Iesus
Christ
therefore
is
the
only
vessel
in
which
all
these
most
excellent
and
most
perfect
odors
&
smels
are
contained
:
but
this
were
but
in
vaine
in
respect
of
the
spouse
,
if
they
were
so
enclosed
and
shut
vp
there
,
that
the
vessell
only
were
perfumed
with
them
.
And
this
is
the
cause
that
the
spouse
saith
not
,
Because
of
thy
excellent
perfumes
,
but
because
of
the
odor
of
thy
most
excellent
perfumes
:
&
not
thy
name
is
as
it
were
a
perfume
:
but
thy
name
is
as
it
were
a
perfume
powred
out
.
We
are
therefore
now
to
consider
of
the
sweete
odour
of
this
perfume
,
and
towardes
whom
it
is
powred
forth
.
And
that
was
,
as
we
haue
aboue
touched
,
first
towards
God
the
father
of
our
Lord
Iesus
Christ
,
who
hath
taken
such
a
pleasure
in
the
smell
thereof
,
that
he
is
for
euer
appeased
towards
vs
,
for
whom
(
saith
the
Apostle
Eph.
5.2
.
)
the
welbeloued
sonne
hath
offered
vp
himselfe
a
sacrifice
of
a
sweete
smelling
sauour
vnto
God
.
For
albeit
in
infinite
many
places
this
very
same
thing
is
attributed
by
Moses
to
the
sacrifices
of
the
lawe
:
yet
notwithstanding
this
must
bee
so
taken
,
in
as
much
as
they
were
the
true
figure
hereof
,
&
not
that
the
blood
of
bulles
and
of
goates
had
any
such
force
at
al
in
themselues
,
eyther
in
whole
,
or
in
part
,
Heb.
10.4
.
And
this
is
the
cause
why
Saint
Iohn
calleth
him
the
lambe
which
taketh
away
the
sins
of
the
world
,
Ioh.
1.36
.
and
Saint
Peter
saith
that
he
hath
borne
our
sins
in
his
body
vpon
the
tree
,
1.
Pet.
2.24
.
to
the
end
(
saith
the
Apostle
,
Rom.
5.19
.
)
that
as
by
the
disobedience
of
one
man
sinne
entred
into
the
world
and
by
sinne
death
:
so
by
the
obedience
of
an
other
man
righteousnes
and
life
were
giuen
vs
,
this
obedience
stretching
it selfe
vnto
death
,
euen
the
death
of
the
crosse
,
Philip.
2.8
.
8
Secondly
this
odour
was
powred
,
and
is
powred
forth
from
day
to
day
,
vpon
euery
member
of
his
church
,
as
al
things
were
sprinkled
with
blood
vnder
the
lawe
,
Heb.
9.18
.
which
is
expounded
of
the
blood
of
Christ
,
by
S.
Peter
,
1.
Pet.
1.2
.
And
this
is
the
cause
why
the
Angels
announcing
vnto
the
sheepheards
his
birth
,
&
the
reall
and
actuall
powring
forth
of
this
perfume
,
whereunto
this
spouse
euen
in
the
time
of
Salomon
aspired
,
saith
not
only
a
Sauiour
is
borne
to
day
,
but
a
Sauiour
is
borne
vnto
you
to
day
,
&
consequently
the
Angels
in
that
excellent
song
,
sung
not
only
Glory
to
God
on
high
,
but
added
and
in
earth
peace
,
goodwill
towards
men
,
Luk.
2.11.14
.
This
is
then
that
sweet
odour
,
which
only
bringeth
vs
that
vnspeakable
peace
vnto
our
consciences
,
which
the
world
cannot
giue
,
Ioh.
14.27
.
Rom.
5.1
.
&
Philip.
4.7
.
&
that
not
without
cause
,
seeing
Iesus
Christ
is
made
vnto
vs
wisdome
,
righteousnes
,
sanctification
,
and
redemption
,
1.
Cor.
1.30
.
taking
away
by
this
meanes
all
that
which
maketh
vs
stinking
before
God
,
and
insteede
of
that
vncleannes
,
perfuming
vs
with
al
that
which
may
make
vs
acceptable
vnto
the
father
.
For
first
of
all
,
the
whole
and
entire
pure
wisdome
of
him
,
in
whom
are
enclosed
all
the
treasures
of
wisedome
and
vnderstanding
,
Coloss.
2.3
.
beeing
communicated
vnto
vs
and
allowed
vs
by
faith
,
our
ignorance
and
blindenes
,
which
infected
our
whole
mind
,
are
couered
therewith
:
moreouer
all
our
sinnes
being
blotted
cleane
out
by
the
satisfaction
of
him
,
who
died
,
the
Iust
for
the
vniust
,
1.
Pet.
3.18
.
and
which
is
more
,
the
full
and
perfect
accomplishment
of
all
the
commaundements
of
God
being
found
in
him
,
which
made
himselfe
subiect
vnto
the
law
,
Gal.
4.4
.
to
the
end
to
accomplish
for
vs
al
righteousnes
:
Mat.
3.15
.
all
this
being
reckoned
and
allowed
vs
,
and
applied
vnto
vs
by
the
instrument
of
faith
,
we
are
not
onely
deliuered
from
the
stench
of
our
vnrighteousnesse
,
but
also
clothed
with
the
odoriferous
smell
of
the
entire
obedience
of
our
elder
brother
,
not
onely
to
escape
death
,
but
which
is
more
,
to
enter
into
life
.
Besides
this
,
this
perfect
restauration
of
our
nature
in
his
person
,
being
also
allowed
vs
,
and
because
it
cannot
bee
,
that
he
which
hath
giuen
vs
him
,
shuld
not
giue
vs
also
al
other
things
with
him
,
Rom.
8.32
.
it
followeth
,
that
insteede
of
many
most
infected
and
filthy
soylings
,
which
the
Lord
being
altogither
holie
,
and
altogither
pure
,
cannot
suffer
,
hee
findeth
vs
in
the
person
of
his
sonne
,
altogither
pure
and
cleane
without
spot
or
blame
,
and
consequently
of
a
most
sweete
sauor
,
as
it
is
he
in
whom
alone
we
are
made
acceptable
,
Ephes.
1.4.6
.
9
What
more
?
Besides
this
,
this
very
same
power
which
is
the
holy
Ghost
,
by
whom
wee
were
in
the
beginning
created
vnto
the
image
and
likenes
of
God
,
and
which
hath
afterward
fully
sanctified
our
nature
in
Iesus
Christ
our
brother
:
by
reason
whereof
hee
is
also
called
our
annoyntment
,
1.
Ioh.
2.27
.
powreth
forth
the
effectes
of
the
same
holinesse
and
vprightnesse
into
the
hearts
of
the
beleeuing
,
abolishing
by
little
and
little
that
olde
most
stinking
nature
,
and
making
on
the
contrary
side
a
new
&
altogither
another
nature
to
be
born
:
1.
Pet.
1.23
.
to
wil
&
to
do
according
vnto
our
measure
,
those
things
which
are
acceptable
vnto
God
,
Phil.
2.13
.
besides
the
speciall
and
particular
giftes
which
the
same
spirite
distributeth
vnto
vs
,
drawing
them
from
him
which
is
the
fountaine
of
them
,
Ioh.
16.15
.
1.
Cor.
12.11
.
as
al
the
scripture
witnesseth
speaking
of
our
second
creation
or
regeneration
.
And
this
is
also
the
cause
why
the
woorkes
of
Christians
beeing
perfumed
by
our
Lord
Iesus
Christ
,
who
worketh
in
our
harts
by
his
spirit
,
Rom.
8.14
.
are
acceptable
vnto
god
,
Rom.
12.1
.
among
the
which
the
principal
is
the
inuocation
of
his
name
,
of
which
the
prophet
speaking
and
hauing
respect
vnto
this
sacramental
perfume
,
said
,
Psal.
141.2
.
Let
my
praier
appeare
before
thee
,
as
the
perfume
,
and
the
lifting
vp
of
my
hands
as
the
euening
sacrifice
:
as
it
is
also
saide
Apoc.
8.4
.
The
works
of
charity
towards
our
neighbor
come
after
in
the
second
place
,
ascending
vp
also
euen
vnto
the
lord
by
this
perfume
,
Act.
10.4
.
&
Phil.
4.18
.
by
reason
whereof
the
spouse
also
compareth
his
name
to
a
perfume
poured
foorth
.
For
for
this
cause
is
he
called
Christ
,
that
is
to
say
the
annoynted
of
the
Lord
,
and
we
also
are
named
Christians
,
that
is
to
say
annoynted
or
perfumed
,
with
this
his
perfume
,
which
bringeth
vs
saluation
.
This
is
the
cause
also
why
hee
is
named
Iesus
,
that
is
to
say
,
he
which
hath
deliuered
vs
from
all
mortall
vncleannes
and
filthines
which
was
in
vs
:
Matth.
1.21
.
But
let
vs
take
heede
in
the
meane
time
that
wee
attribute
no
worthines
of
merite
or
desert
vnto
our
woorkes
,
neither
in
quality
of
satisfaction
,
nor
of
any
righteousnes
which
deserueth
any
wages
or
reward
:
for
this
were
nothing
else
,
but
to
marre
and
pollute
this
perfume
with
the
vilest
stench
that
may
bee
.
But
let
the
woorthinesse
&
perfume
of
Iesus
christ
alone
suffice
vs
,
in
whom
we
are
fully
complet
:
Colos.
2.10
.
although
of
mere
grace
&
mercie
it
pleaseth
him
to
accept
of
&
to
crowne
the
fruites
of
his
spirit
in
vs
.
10
What
are
we
then
to
do
?
Euen
this
in
a
word
,
that
according
vnto
the
example
of
this
spouse
,
nothing
sauor
vs
but
Iesus
Christ
,
holding
the
rest
,
as
being
infected
by
vs
▪
for
doung
and
filthines
,
I
say
as
being
infected
and
polluted
by
vs
.
and
by
reason
of
vs
.
For
when
Moses
saieth
that
God
cursed
the
earth
because
of
the
sinne
of
man
,
as
hee
had
before
made
and
blessed
it
for
man
,
Gen.
3.7
.
he
teacheth
vs
in
general
,
that
there
is
nothing
in
this
world
which
hath
not
some
spot
of
the
curse
of
God
,
as
experience
it selfe
doth
also
shewe
vs
the
same
.
But
this
is
especially
declared
by
that
pollution
which
consisteth
in
this
,
that
men
pollute
and
defile
both
themselues
and
al
the
creatures
of
God
,
when
neither
they
can
,
nor
they
wil
,
so
long
as
they
remaine
in
their
owne
nature
,
vse
them
as
it
appertaineth
,
that
is
to
say
,
in
good
measure
,
with
an
vpright
conscience
,
and
to
the
honour
of
the
Creator
.
I
speak
of
those
which
are
otherwise
lawfully
to
bee
vsed
,
and
of
which
the
vse
were
pure
,
if
we
vsed
them
well
:
as
for
example
,
trauail
for
to
get
our
lyuing
,
eating
,
drinking
,
clothing
,
louing
of
father
,
of
mother
,
of
country
,
&
of
other
things
,
in
which
we
shal
euer
find
some
default
or
excesse
:
and
aboue
al
,
this
most
infectious
vice
,
of
not
referring
al
vnto
the
glory
of
God
.
And
what
shal
wee
say
of
those
things
which
are
directly
contrarie
to
the
wil
of
God
,
with
which
the
world
is
wholy
infected
both
within
&
without
?
The
Lord
of
his
mercy
giue
vs
grace
to
know
throughlie
indeede
such
our
filthy
&
stinking
vncleannes
,
&
contrariwise
to
seeke
after
this
so
precious
and
sweete
odour
,
with
which
this
spouse
is
said
to
be
perfumed
,
running
downe
from
the
Iuorie
palaces
,
of
which
mention
is
made
Psal.
45.8
.
Learne
therefore
ye
couetous
,
how
infected
and
stinking
this
filthines
of
yours
is
before
God
:
and
insteede
of
seeking
after
your
pleasure
,
and
putting
your
trust
in
vncertaine
and
transitorie
riches
,
1.
Tim.
6.17
.
haue
your
hart
&
your
treasure
in
the
true
and
pure
&
not
perishing
riches
.
Ye
ambitious
,
learn
,
what
the
vanity
of
those
honors
&
false
great
states
,
is
,
with
which
you
are
bewitched
.
Yee
drunkards
and
gluttons
,
to
whom
nothing
sauoureth
but
wine
and
meates
,
the
end
whereof
is
stench
and
rottennesse
,
learne
to
seek
after
the
liuing
water
which
refresheth
to
eternal
life
,
and
that
true
bread
of
life
,
and
that
wine
which
reioyceth
the
hart
of
man
,
with
a
true
and
perfect
ioy
.
Ye
adulterers
and
vile
vncleane
persons
,
very
hogs
and
swine
with
two
feete
,
how
long
wil
you
wallow
in
your
abominable
and
filthy
infections
?
Contrariwise
my
brethren
let
vs
harken
,
(
if
we
wil
haue
any
part
in
the
true
life
and
in
these
sweetes
whereof
it
is
spoken
:
Psal.
23.
and
138.
and
36.9
.
opposed
to
vaine
and
corruptible
delites
,
of
which
it
is
spoken
:
Psal.
17.14
.
&
to
that
which
hath
been
taught
throughout
the
booke
of
Salomon
in
the
Preacher
)
11
Let
vs
harken
I
saie
,
to
that
which
the
spouse
saith
here
in
these
woordes
,
And
therefore
the
virgins
loue
thee
.
Let
vs
bee
therefore
,
both
men
and
women
,
young
and
old
,
these
virgins
,
of
whom
it
is
here
spoken
,
and
in
the
Apocal.
14.4
.
or
rather
let
al
of
vs
be
this
pure
spouse
as
she
is
named
by
the
Apostle
:
2.
Cor.
11.2
.
which
speaketh
here
,
and
warneth
vs
with
her selfe
.
For
concerning
corporal
virginity
,
there
is
no
such
matter
heere
meant
or
imported
:
in
the
which
simplie
the
kingdome
of
God
doth
no
more
consist
,
then
in
eating
and
drinking
:
1.
Cor.
7.36
.
and
Rom.
14.17
.
as
also
no
man
is
the
holyer
because
he
is
married
:
but
al
consisteth
in
behauing
a
mans
selfe
holily
,
be
hee
married
or
vnmarried
.
This
pertaineth
then
nothing
at
al
,
as
I
haue
said
,
vnto
corporal
virginity
,
opposed
both
to
mariage
and
other
vncleannes
forbidden
by
God
:
but
signifieth
here
that
chastitie
and
spirituall
purity
,
opposed
to
all
vncleane
affections
and
actions
of
the
flesh
,
which
the
Scripture
calleth
the
old
man
:
which
if
wee
renounce
not
,
&
which
if
we
suffer
not
the
spirit
of
god
to
destroy
by
litle
&
litle
in
vs
,
but
remaine
in
our
old
skin
,
we
haue
no
part
with
Iesus
Christ
,
nor
consequently
with
the
kingdome
of
God
:
1.
Cor.
6.9
.
Rom.
8.9
.
They
therfore
who
haue
so
highly
praised
&
commended
virginity
,
as
to
make
it
the
sum
of
Christian
perfection
,
haue
gone
too
far
&
exceeded
in
this
poynt
.
Wherewith
Sathan
,
contrary
to
their
intent
,
hath
so
wel
serued
his
turn
,
that
binding
at
the
last
their
poore
consciences
with
the
vow
thereof
against
the
meaning
of
the
Apostle
,
1.
Cor.
7.35
.
he
hath
in
the
end
made
the
world
a
Sodom
&
Gomorrha
,
both
by
the
clergy
of
Rome
to
this
day
&
many
ages
heretofore
,
and
specially
by
these
sinks
of
stewes
,
&
brothelhouses
of
men
&
women
,
the
stench
&
infection
of
which
,
ascendeth
vp
into
heauen
.
And
that
this
is
here
very
much
beside
the
purpose
alleadged
for
virginity
,
it
appeareth
at
least
by
this
,
that
in
the
time
of
Salomon
,
there
was
no
mention
at
all
of
such
virginity
among
the
people
of
God
,
but
he
which
married
not
his
daughter
,
was
thought
to
do
wrong
and
iniury
to
his
tribe
&
family
.
But
besides
this
,
if
wee
should
take
the
name
of
virgins
thus
in
this
place
,
wee
must
exclude
out
of
this
company
,
the
chiefe
&
principal
men
of
it
:
I
meane
,
Abraham
,
Isaac
,
Iacob
,
the
Patriarckes
,
and
almost
all
other
the
renoumed
Godly
before
the
comming
of
Christ
.
Nay
which
more
is
,
Saint
Peter
himselfe
,
whom
they
make
the
head
of
their
Church
,
must
be
shut
out
Mat.
8.14
.
&
the
other
Apostles
,
and
the
brethren
of
the
Lorde
,
1.
Cor.
9.5
.
yea
Saint
Paul
himselfe
also
,
if
a
man
will
beleeue
most
of
the
ancient
and
renoumed
expositors
,
vpon
the
place
of
the
Philip
.
2.20
.
To
returne
to
our
purpose
,
the
spouse
teacheth
vs
here
three
most
necessarie
pointes
:
the
first
that
to
bee
partakers
of
this
coniunction
with
Iesus
Christ
,
we
must
be
virgins
,
that
is
to
say
,
sin
must
not
raigne
in
vs
any
more
,
but
as
our
God
is
holy
,
so
wee
must
giue
our selues
vnto
all
holines
,
mortifying
our
members
which
are
vppon
earth
,
beeing
followers
of
Christ
,
and
walking
as
hee
hath
walked
,
Colos.
3.5
.
Ephes.
5.1
.
and
1.
Iohn
2.6
.
Secondlie
by
what
meanes
wee
passe
from
our
vncleannesse
to
this
puritie
,
to
wit
,
beeing
perfumed
with
the
graces
of
the
Bridegroome
,
by
whome
it
is
giuen
vs
to
beleeue
:
Philip.
1.29
.
Ephes.
2.8
.
and
to
wil
and
to
doe
,
according
to
his
free
goodwill
:
Philip.
2.13
.
And
thirdlie
what
is
the
principall
effect
of
this
perfume
,
powred
into
our
heartes
,
namelie
,
the
loue
of
God
opposed
to
the
loue
of
the
worlde
,
and
which
loue
is
as
it
were
the
light
of
the
lamp
of
those
wise
virgins
,
of
whom
mention
is
made
,
Matt.
25.
as
also
it
is
expreslie
reiterated
by
Iesus
Christ
,
in
that
excellent
and
last
sermon
which
he
made
vnto
his
Disciples
going
to
his
death
,
and
by
Saint
Iohn
almost
throughout
his
first
canonical
Epistle
.
12
Wee
haue
therefore
in
this
third
verse
an
excellent
abbridgement
of
al
true
Christianity
to
discern
it
from
the
false
,
which
leaneth
to
it self
in
whole
or
in
part
,
&
likewise
the
most
certain
&
perpetual
mark
of
true
Christians
:
to
be
of
the
number
of
which
,
it
sufficeth
not
that
the
persume
of
the
gospell
bee
powred
vpon
vs
,
but
we
must
bee
sprinckled
within
with
the
blood
of
the
Bridegroome
,
and
with
the
power
of
the
spirit
of
sanctification
,
1.
Pet.
1.2
.
being
receiued
by
a
true
&
liuely
faith
,
and
witnessed
truely
by
good
workes
:
to
the
end
that
that
being
accomplished
in
vs
which
is
written
in
the
133.
Psal.
namely
,
that
this
precious
perfume
with
which
our
true
head
Iesus
Christ
was
annointed
descending
down
vnto
vs
,
so
to
loue
him
as
hee
hath
loued
vs
,
Ephes.
5.25
.
wee
may
be
in
the
later
day
really
and
fully
perfumed
and
filled
with
his
eternall
glory
in
heauenly
places
,
to
whom
in
the
vnity
of
the
father
and
of
the
holy
spirite
,
be
all
glory
for
euer
.
Amen
.
THE
FIFTH
SERMON
.
Our
helpe
be
in
the
name
of
God
,
&c.
It
is
written
as
followeth
in
the
first
Chapter
of
the
Canticle
of
Canticles
,
the
fourth
verse
.
4
Drawe
me
,
we
will
runne
after
thee
:
when
the
king
shall
haue
brought
mee
into
his
priuy
chambers
,
we
wil
be
merry
and
reioice
in
thee
,
and
wil
celebrate
thy
dilections
which
are
better
then
wine
.
1
Howe
much
this
woorde
of
Drawing
importeth
,
&
how
greatlie
repugnant
the
nature
of
man
is
to
God
and
his
truth
.
2
Two
most
pernicious
errors
against
this
doctrine
.
3
Wee
had
neede
to
be
drawen
during
the
course
of
our
whole
life
.
4
The
imperfection
of
man
appeareth
both
in
the
vniuersal
body
of
the
church
,
&
in
euerie
member
thereof
.
5
With
what
coard
the
Bridegroome
draweth
his
Bride
vnto
him
.
6
We
must
one
drawe
the
other
to
run
al
together
.
7
An
application
of
this
doctrine
as
wel
against
those
which
are
idle
and
negligent
,
as
those
which
drawe
backe
and
turne
aside
.
8
This
is
not
all
,
to
runne
:
but
wee
must
runne
after
the
Bridegrome
,
and
of
what
turnings
we
must
take
heed
in
this
race
.
9
What
haue
bin
,
&
are
,
&
shal
be
the
secret
chambers
wee
are
admitted
into
,
there
to
be
merrie
.
10
How
we
must
make
more
reckoning
of
the
dilection
of
this
Bridegroome
,
then
of
al
things
els
without
exception
.
11
Wherefore
speciall
mention
is
made
of
wine
,
and
how
detestable
a
thing
drunkennesse
is
.
12
The
conclusion
of
this
doctrine
.
HITHERVNTO
wee
haue
vnderstood
what
hath
bin
the
most
ardent
desire
of
the
spouse
,
rauished
with
the
consideration
of
the
excellency
of
hir
Bridegrome
,
with
whom
she
wisheth
and
desireth
to
bee
entierly
and
happily
ioyned
and
vnited
.
All
which
may
seeme
not
to
accord
and
agree
with
that
which
she
now
addeth
,
demaunding
to
be
drawen
by
him
,
whereas
they
which
march
forward
of
themselues
with
al
diligence
,
as
this
spouse
doth
,
which
seemeth
rather
to
flie
than
to
runne
,
need
not
be
drawen
,
no
more
then
a
free
horse
needeth
the
spurre
,
but
they
which
are
slow
and
heauy
,
and
they
much
more
which
are
altogether
restiffe
.
And
therefore
wee
must
wey
well
this
worde
of
Drawing
,
to
make
our
profite
the
better
by
it
.
We
must
therefore
first
of
all
confesse
,
that
if
wee
haue
in
vs
any
good
motion
at
al
,
that
is
to
say
,
tending
in
such
sort
as
it
ought
,
to
the
glory
of
god
,
be
the
same
neuer
so
small
,
it
proceedeth
not
from
our
nature
,
either
in
whole
,
or
in
part
.
For
contrariwise
there
is
in
our
nature
nothing
but
most
desperate
&
most
obstinate
rebellion
,
vntil
the
spirite
of
God
doe
driue
away
,
first
the
darckenesse
of
our
vnderstanding
,
which
cannot
,
nor
wil
not
of
it selfe
,
so
much
as
thinke
vpon
the
things
of
God
,
2.
Cor.
3.5
.
and
that
secondly
it
correct
the
frowardnesse
of
our
wil
,
which
is
an
enimy
of
God
,
&
of
whatsoeuer
is
truly
good
,
Rom.
5.10
.
&
8.7
.
And
this
is
the
cause
why
the
Apostle
,
Ephes.
2.1
.
saith
not
simply
,
that
we
are
wounded
,
but
that
we
are
naturally
dead
in
our
sinnes
and
offences
.
2
We
must
therefore
in
this
place
take
heede
of
two
most
false
doctrines
,
whereof
the
one
is
of
those
,
who
being
ignorant
of
the
effect
of
the
fall
of
the
first
man
in
his
whole
posterity
,
euen
vnto
the
litle
children
which
are
yet
in
the
womb
of
their
mother
,
haue
thought
that
man
being
prouided
of
some
naturall
vnderstanding
and
iudgement
,
had
no
farther
need
of
the
law
of
God
then
to
bee
better
and
perfectlier
informed
of
the
will
of
God
his
Creator
:
as
a
childe
that
hath
a
good
witte
,
neede
no
more
then
a
good
master
,
or
as
a
faire
white
paper
,
which
is
fit
to
receiue
all
that
a
man
will
write
in
it
.
The
other
of
these
false
doctrines
is
of
them
,
which
compare
our
nature
vnto
a
lame
man
,
that
hath
no
need
but
of
one
to
staie
him
vp
,
to
go
vpright
.
And
this
is
the
opinion
of
those
Sophists
,
which
confesse
indeed
that
we
haue
need
of
the
grace
of
God
to
preuent
vs
,
and
accompany
vs
,
by
reason
of
that
natural
infirmitie
which
is
befallen
vs
by
the
hereditary
corruption
which
wee
drawe
from
our
first
father
:
but
they
will
haue
the
grace
of
God
to
serue
vs
but
for
a
payre
of
crutches
,
hereby
afterward
to
establish
their
owne
merits
.
The
first
therefore
vtterly
take
away
the
supernaturall
grace
of
God
,
which
is
the
first
ground
and
foundation
of
our
saluation
:
&
therefore
haue
they
beene
heretofore
rightly
condemned
and
detested
:
but
the
other
,
desiring
to
part
stakes
betweene
that
which
they
call
Free-will
&
the
grace
of
God
,
fall
by
an
other
way
into
the
same
inconuenience
and
mischiefe
.
For
towardes
God
,
the
former
of
these
doctrines
is
as
good
as
the
later
,
whereas
we
ought
to
auouch
&
confesse
,
that
it
is
the
mere
&
only
grace
&
mercy
of
God
,
not
which
aideth
our
nature
being
weakned
,
but
which
changeth
it
altogether
in
quality
,
bringing
vs
out
of
darckenesse
into
light
.
Act.
26.18
.
&
Ephes.
5.8
.
&
from
death
vnto
life
,
Ephes.
2.1.5
.
&
He
which
knoweth
not
this
grace
&
that
so
far
too
as
this
point
reacheth
,
knoweth
not
what
the
gospel
meaneth
,
or
the
words
of
the
Lord
,
Ioh.
6.44
.
No
man
commeth
vnto
me
except
the
father
drawe
him
.
They
reply
hereupon
that
wee
then
transforme
men
into
blocks
&
stones
,
depriuing
them
vtterly
of
vnderstanding
&
will
:
which
conclusion
they
falsly
draw
from
our
doctrine
.
For
wee
know
well
enough
,
God
be
thanked
,
that
the
fall
of
the
first
man
hath
not
depriued
him
of
vnderstanding
and
will
,
by
the
which
faculties
,
man
doth
yet
ciffer
from
bruit
beastes
:
so
farre
wee
are
from
transforming
of
him
into
wood
or
stone
,
although
the
scripture
call
the
hart
of
the
man
vnregenerate
,
a
hart
of
stone
,
opposed
to
an
hart
of
flesh
,
that
is
to
saie
,
made
soft
and
tender
by
the
grace
of
God
,
Ezec.
36.26
.
But
we
say
,
that
in
that
which
concerneth
the
knowledge
of
the
true
God
vnto
saluation
,
that
is
to
say
,
touching
the
doctrine
of
the
gospell
,
which
is
the
power
of
God
to
saluation
to
all
that
beleeue
,
Rom.
1.16
.
flesh
and
blood
reueile
it
not
vnto
vs
,
neither
in
whole
nor
in
part
,
Mat.
16.17
.
but
the
sonne
of
God
must
reueile
it
vnto
vs
,
Ioh.
1.18
.
not
as
if
we
had
eyes
and
there
needed
nothing
els
but
to
present
the
truth
vnto
them
to
make
vs
to
see
,
but
giuing
vs
first
eyes
,
that
is
to
say
in
the
language
of
the
Apostle
Ephes.
1.18
.
enlightning
the
eyes
of
our
mind
,
to
wit
,
which
were
before
cleane
put
out
in
respect
of
this
knowledge
of
our
saluation
.
The
like
is
to
be
saide
of
the
will
vtterly
out
of
rule
,
and
repugnant
to
that
of
God
.
Our
vnderstanding
therfore
remained
vnto
vs
,
but
filled
with
ignorance
and
vncapable
of
knowledge
:
yea
an
enemie
to
the
truth
of
God
,
Rom.
8.7
.
We
haue
also
a
will
,
but
replenished
and
filled
with
all
wickednes
and
vanitie
,
by
reason
whereof
the
Lorde
speaking
of
this
first
grace
vseth
the
word
of
New-birth
,
Ioh.
3.3
.
which
declareth
the
first
originall
and
beginning
of
our
spirituall
life
and
being
,
I
meane
touching
these
new
qualities
of
both
parts
of
the
soul
,
&
not
in
respect
of
the
essence
of
them
.
To
conclude
therfore
that
which
the
Apostle
saith
,
that
man
before
this
first
grace
,
is
sold
vnder
sin
,
that
is
to
say
,
is
made
a
slaue
of
sin
:
Rom.
7.14
.
and
that
the
naturall
man
,
that
is
to
say
,
that
the
man
which
is
not
otherwise
quickned
&
made
aliue
in
his
soul
,
them
now
it
is
naturally
in
him
,
cannot
conceaue
the
things
of
the
spirt
of
God
,
is
most
true
of
man
entirely
considered
in
his
own
nature
without
any
maner
of
exception
,
or
qualification
whatsoeuer
.
3
And
yet
all
this
notwithstanding
,
this
manner
of
drawing
cannot
be
applied
to
this
spouse
,
as
appeareth
by
the
wordes
which
went
before
,
by
which
shee
most
plainly
and
vnfainedly
declareth
,
that
shee
was
already
drawne
,
yea
and
as
it
were
rauished
aboue
the
cloudes
by
this
grace
,
witnessed
by
a
most
vehement
desire
of
hers
of
passing
yet
farther
.
And
therefore
we
must
adde
vnto
that
which
we
haue
already
said
,
that
if
the
first
grace
be
altogether
necessary
for
vs
,
euen
so
is
the
second
,
and
after
the
second
a
third
,
and
so
on
,
in
such
wise
,
that
euen
to
his
last
breathing
,
euery
faithfull
soule
must
euery
minute
and
moment
cry
out
:
Draw
me
,
draw
me
:
such
repugnancy
&
resistance
there
is
yet
remaining
in
those
,
which
are
most
obedient
,
such
heauines
and
lumpishnes
in
those
which
are
most
ready
and
diligent
:
and
all
these
graces
which
come
one
on
the
head
of
an
other
,
must
proceed
from
the
same
fountaine
from
which
the
first
did
,
I
meane
from
the
mere
and
only
free
bounty
and
liberality
of
our
God
,
which
moueth
him
to
perfect
his
worke
begunne
in
vs
;
and
that
not
to
crowne
any
merits
of
our
workes
,
but
to
keepe
his
pomise
as
freely
with
vs
,
as
he
made
it
at
the
first
.
So
that
this
distinction
of
workes
going
before
faith
and
only
preparatory
,
as
the
Sophists
speake
,
from
the
workes
which
follow
and
come
after
faith
,
of
which
they
make
their
merites
of
condignitie
,
were
verilie
forged
in
the
shop
of
Satan
,
who
could
by
no
better
and
readier
meanes
leade
men
vnto
destruction
,
then
by
perswading
them
,
that
they
bee
of
some
price
,
and
deserue
some
thing
before
God
.
The
Apostle
speaketh
far
another
language
:
Rom.
7.24.25
.
who
feeling
in
himselfe
the
residue
&
remnant
of
the
corruption
which
was
yet
in
him
,
how
regenerate
soeuer
he
was
,
and
crying
out
miserable
man
that
I
am
,
who
shal
deliuer
me
from
this
body
of
death
,
goeth
not
to
vaunt
himselfe
of
his
trauailes
,
but
giueth
God
thanks
through
Iesus
Christ
our
Lord
,
protesting
elsewhere
,
(
albeit
he
was
wel
assured
of
the
crowne
promised
vnto
them
which
run
wel
,
and
to
loyal
and
faithful
seruants
:
2.
Tim.
4.8
.
that
he
wil
be
found
,
hauing
,
saith
he
,
not
my
owne
righteousnesse
which
is
of
the
law
,
but
that
which
is
by
faith
in
Christ
,
Philip.
3.9
.
in
such
sort
as
that
saying
of
Leo
an
auncient
Bishop
of
Rome
,
ouerthrowing
the
indulgences
and
pardons
forged
by
his
wicked
successours
,
is
most
true
,
namely
,
that
the
righteous
gaue
not
crownes
,
but
receiued
crownes
,
and
that
from
the
constancie
of
the
faithfull
are
proceeded
examples
of
patience
and
not
the
giftes
of
righteousnesse
.
It
is
not
therefore
inough
that
God
forme
in
vs
a
desire
to
know
him
,
and
to
serue
and
walke
after
him
,
but
he
must
succour
,
maintaine
,
&
giue
continual
forces
to
this
desire
,
which
otherwise
would
suddainely
die
and
come
to
nothing
,
and
our
latter
estate
and
condition
become
worse
then
the
first
.
Alas
wee
see
at
this
daie
but
too
manie
examples
of
that
which
is
written
:
Mat.
12.45
.
and
2.
Pet.
2.20
.
Our
spouse
therefore
when
shee
saith
Draw
mee
,
it
is
as
much
as
if
she
said
,
Alas
my
beloued
,
although
I
cry
,
yet
I
see
not
that
thou
commest
any
thing
the
nearer
vnto
me
.
This
,
this
is
the
extreme
desire
the
fathers
had
,
whereof
Iesus
Christ
spake
Mat.
13.17
.
and
1.
Pet.
1.11
.
I
must
therefore
(
saith
the
spouse
)
approch
nearer
thee
.
But
alas
although
I
doe
that
which
thou
giuest
mee
power
to
doe
,
mee
thinkes
I
haue
no
legs
,
so
heauie
,
so
benummed
,
and
so
asleep
they
are
.
I
would
gladly
flie
vnto
thee
,
but
I
trayle
the
wing
,
&
therefore
draw
me
.
The
like
ought
wee
to
say
euery
daie
,
although
we
may
saie
,
that
this
Bridegrome
or
beloued
,
is
come
nearer
vnto
vs
now
,
then
hee
was
in
Salomons
time
,
and
that
he
is
as
it
were
painted
out
before
our
eies
.
4
And
wee
must
note
here
that
this
prayer
pertaineth
not
onely
to
euerie
member
of
the
Church
in
the
feeblenesse
of
his
spirit
and
wil
,
but
to
the
whole
body
of
euerie
Church
,
yea
of
the
whole
Church
,
Catholickly
,
that
is
vniuersally
considered
,
so
vexed
and
troubled
as
al
auncient
histories
do
witnesse
,
both
by
heretiques
in
matter
of
doctrine
,
and
so
defaced
and
disfigured
with
infinite
scandales
and
offences
in
the
discipline
and
gouernment
thereof
:
which
thing
should
bee
well
considered
,
both
of
them
which
seeke
here
belowe
a
perfection
in
euerie
member
of
the
Church
,
as
the
Catharistes
of
old
,
and
in
our
time
the
Anabaptists
,
and
of
them
which
forge
vnto
themselues
an
Idea
of
a
Catholique
Church
,
which
should
be
without
spotte
or
wrinkle
,
which
they
afterwarde
apply
to
their
phantasme
of
the
Sea
of
Rome
,
without
any
either
scripture
or
reason
.
And
yet
for
all
this
the
true
Church
leaueth
not
to
be
the
receptacle
&
gardien
of
the
truth
of
God
,
who
neuer
suffereth
that
this
foundation
should
not
remaine
and
abide
firme
and
sure
.
5
But
in
saying
Draw
me
,
we
must
withal
take
the
cord
in
our
hand
by
which
we
are
craned
vp
and
drawn
vnto
him
:
for
to
speak
thus
,
&
in
the
meane
time
to
refuse
the
meane
which
is
presented
vs
to
draw
vs
,
were
but
to
mock
God
.
That
which
I
call
the
corde
is
the
preaching
of
the
Gospell
,
the
ordinary
instrument
of
the
spirit
of
God
,
to
open
our
heart
,
to
the
end
to
make
it
heedful
and
attentiue
,
and
to
pearce
our
eares
to
hear
,
&
to
giue
vs
eies
to
see
,
in
a
word
to
lead
vs
into
al
truth
,
and
to
confirme
and
comfort
vs
vnto
the
ende
:
and
this
is
it
in
which
the
ordinarie
exercise
of
all
Christians
consisteth
.
It
is
but
in
vaine
therefore
for
such
as
are
ordinarie
and
common
contemners
of
Gods
word
to
say
Draw
mee
.
For
it
is
no
more
then
if
they
should
saie
vnto
God
,
make
me
to
liue
without
a
soule
,
make
me
to
see
without
light
.
6
But
to
go
on
:
a
man
maie
demaund
why
the
spouse
saith
in
the
singular
number
Draw
me
and
not
Draw
vs
,
seeing
that
anon
after
she
speaketh
also
of
her
companions
And
wee
will
run
after
thee
.
Let
vs
therefore
vnderstand
that
this
spouse
here
representeth
not
one
onlie
person
,
but
the
whole
company
&
assembly
of
the
true
faithful
already
instructed
,
and
bringing
forth
euerie
day
as
a
fruitful
mother
children
vnto
God
:
which
are
here
vnderstoode
by
the
companions
of
this
spouse
.
Shee
ment
not
therefore
to
forget
her
companie
in
speaking
particularlie
of
her selfe
,
but
to
shew
by
her
owne
example
the
rest
of
her
traine
what
they
ought
to
doe
.
And
thus
must
they
doe
which
haue
profited
more
then
others
in
the
Church
of
God
,
they
must
bee
instruments
of
grace
towardes
others
,
and
so
take
one
another
by
the
hand
,
and
ascend
vp
togither
to
this
holy
house
of
God
whereunto
we
aspire
:
Esay
2.3
.
which
thing
is
principally
required
in
the
pastors
and
teachers
which
are
sent
to
this
effect
and
purpose
.
The
spouse
therefore
addeth
,
ioyning
her selfe
with
her
companie
,
And
we
wil
runne
after
thee
.
By
which
words
is
shewen
vs
the
effect
of
that
which
she
required
,
when
she
desired
to
be
drawne
,
to
wit
,
to
the
end
that
she
might
not
only
march
forward
and
go
on
with
more
courage
but
rather
runne
.
And
this
is
opposed
to
that
negligence
and
slownes
which
is
in
the
greatest
part
of
them
which
are
of
others
most
enabled
,
and
al
for
want
of
taking
courage
to
themselues
and
making
the
graces
of
God
to
bee
powerfull
in
them
,
profiting
from
faith
to
faith
,
&
from
good
to
better
,
as
it
is
said
,
Psal.
84.7
.
without
fainting
and
being
weary
in
running
well
,
Heb.
12.12
.
Wherefore
the
Apostle
exhorting
vs
,
and
proposing
himselfe
for
an
example
,
saith
,
That
we
must
forget
those
things
which
are
behinde
,
and
follow
hard
after
those
things
which
are
before
,
and
draw
to
the
marke
,
that
is
to
the
price
of
the
high
calling
of
God
in
Christ
Iesus
.
Philip.
3.13.14
.
the
life
of
man
being
elsewhere
compared
vnto
a
race
,
in
the
which
,
saith
he
,
many
do
runne
,
but
one
only
receiueth
the
price
,
namely
he
which
runneth
to
the
listes
end
,
&
seaseth
vpon
the
price
,
1.
Cor.
9.24
.
And
if
they
be
to
be
reprehended
,
which
runne
not
swift
enough
,
they
are
much
lesse
to
be
excused
which
go
not
but
pace
by
pace
.
But
what
shal
become
of
them
who
recoile
and
go
backward
in
steede
of
going
forward
?
what
shall
become
of
them
which
not
only
draw
back
but
flatly
turne
the
back
,
returning
as
swine
vnto
their
mire
,
and
as
dogges
vnto
their
vomit
?
2.
Pet.
2.22
.
7
And
what
may
I
say
hereupon
?
euen
thus
much
in
fewe
words
,
that
albeit
the
Lord
by
a
more
then
admirable
continuing
of
his
graces
and
singuler
patience
to
inuite
,
to
drawe
,
to
summon
vs
,
vs
,
I
say
,
of
this
Citty
,
yea
crying
so
loude
and
so
shril
,
that
this
voice
of
his
hath
beene
hard
in
al
corners
and
quarters
of
the
world
:
yet
notwithstanding
I
dare
not
say
that
there
are
found
any
runners
amongst
vs
,
but
too
many
idle
,
too
many
deaffe
,
too
many
lame
,
too
many
cold
,
yea
too
many
which
draw
back
.
I
speake
it
to
my
great
regret
&
griefe
,
comparing
the
time
which
I
haue
seen
,
in
the
which
there
was
so
great
zeale
to
the
word
of
God
,
that
the
pastors
and
teachers
were
not
sufficient
to
furnish
men
therewith
,
&
that
not
without
goodly
and
great
fruits
,
both
in
respect
of
the
good
order
obserued
in
the
state
publick
,
&
in
priuate
families
,
which
did
ring
of
Psalmes
and
praises
of
God
:
one
neighbour
warned
&
instructed
another
,
open
scandals
and
offences
were
not
hidden
and
dissembled
,
the
straungers
forgate
their
othes
,
and
other
their
euil
maners
,
assoone
as
they
entered
but
the
gates
of
Geneua
:
to
be
short
in
comparison
of
the
time
wherein
we
now
are
,
men
did
not
go
,
but
did
run
vnto
God
,
and
God
did
blesse
them
,
withholding
&
staying
the
furie
&
rage
of
their
greatest
enemies
,
during
their
greatest
fiery
zeal
&
courage
.
And
now
what
?
Hardly
doe
we
retaine
the
name
of
that
,
of
which
before
wee
had
the
true
substance
,
and
our
fire
is
a
fire
of
chaffe
.
And
therefore
it
is
vnto
vs
,
that
that
reprehension
made
by
the
Apostle
to
the
Galathians
pertaineth
,
that
hauing
begun
in
the
spirit
,
we
end
in
the
flesh
:
Galat.
3.3
.
Euerie
one
is
giuen
vnto
himselfe
,
couetousnes
and
distrust
haue
possessed
euerie
mans
hart
,
there
are
no
lawes
which
can
bridle
our
pompes
and
superfluities
,
in
such
a
time
,
when
wee
should
bee
rather
clad
in
sackcloth
and
ashes
,
as
neither
the
gammings
,
fornications
,
and
adulteries
of
some
amongst
vs
.
In
a
word
in
steed
of
going
forward
wee
goe
backeward
,
euerie
man
doing
so
,
as
if
a
man
to
runne
would
charge
himselfe
with
a
furred
and
heauie
coate
,
insteed
of
putting
himselfe
into
his
dublet
,
yea
into
his
shirt
if
our
clothes
did
hinder
vs
.
Euery
man
foldeth
&
wrappeth
him selfe
in
the
cares
and
thoughts
of
this
woorld
,
insteede
of
meditating
and
putting
that
in
vre
,
which
retireth
and
plucketh
vs
from
the
world
,
that
we
perish
not
with
it
.
Euery
man
is
cold
insteede
of
beeing
hote
and
feruent
in
zeale
of
knowledge
.
To
be
short
,
euerie
man
fatteth
himselfe
so
grosse
,
that
it
wil
be
impossible
hereafter
to
passe
through
the
strait
gate
:
a
thing
lamentable
,
and
whereof
I
warne
you
in
the
name
of
God
:
while
hee
yet
saith
Come
vnto
me
,
and
whiles
the
dore
is
yet
open
,
or
at
the
least
onlie
halfe
shut
.
If
we
wil
not
,
God
wil
shew
vs
to
our
cost
(
and
we
are
verie
blinde
if
wee
perceiue
not
that
he
doth
alreadie
prepare
himselfe
thereunto
)
that
if
we
thinke
not
on
it
,
he
wil
think
on
it
,
and
when
wee
shall
crie
,
it
shall
be
aunswered
vs
,
as
it
was
them
which
were
inuited
to
the
banquet
,
Matth.
22.8
.
as
the
workers
of
iniquity
,
Mat.
7.23
.
as
the
foolish
Virgins
:
Mat.
25.12
.
from
the
number
of
which
the
Lord
keepe
vs
.
In
summe
therefore
the
faithfull
as
straungers
and
wayfarers
in
the
woorlde
doe
protest
in
this
place
,
that
they
labour
to
come
vnto
that
Cittie
whereof
God
is
the
maker
and
builder
,
Heb.
11.10
.
not
onelie
to
walke
thither
,
but
also
to
runne
thither
with
all
their
forces
they
haue
receiued
of
him
which
draweth
them
thither
.
8
But
we
may
not
forget
these
woords
After
thee
.
For
it
is
not
enough
to
run
,
but
wee
must
first
run
in
the
right
way
,
and
secondlie
wee
must
runne
right
,
without
straying
either
to
the
right
or
to
the
left
hand
,
and
thirdlie
we
must
tend
&
go
forwarde
vnto
the
mark
vnto
which
we
ought
to
tend
,
if
we
will
not
haue
our
paines
to
be
frustrate
and
lost
.
Al
these
things
are
giuen
vs
in
Iesus
Christ
solely
and
alone
.
For
first
,
besides
that
it
is
of
his
spirit
that
we
receiue
as
well
the
desire
of
running
,
as
the
power
to
runne
,
Phil.
2.13
.
He
is
the
waie
,
the
truth
and
the
life
,
and
for
to
follow
him
without
straying
,
and
to
obtaine
the
price
at
the
end
of
our
race
,
he
must
alwaies
run
before
and
we
must
runne
after
him
.
They
therefore
,
who
to
goe
to
eternall
life
deuise
vnto
themselues
new
waies
,
that
is
to
say
any
seruing
of
God
according
to
their
owne
pleasure
,
or
happilie
followe
the
inuentions
and
deuises
of
other
men
whatsoeuer
,
although
these
waies
be
neuer
so
common
and
frequented
,
and
as
olde
and
ancient
as
a
man
can
wish
:
how
euer
they
replie
that
these
are
not
other
waies
,
but
onely
certaine
pathes
,
which
bring
them
into
the
high
way
,
as
those
men
dreame
which
make
themselues
beleeue
,
that
the
merits
of
works
agree
verie
well
with
grace
:
and
the
inuocation
of
holy
men
departed
with
the
office
of
mediation
of
Iesus
Christ
alone
:
and
his
corporal
and
essential
presence
in
the
masse
with
the
verity
and
truth
of
the
bodie
of
Iesus
Christ
,
and
with
the
ascension
and
second
comming
of
him
,
and
other
such
conclusions
necessarilie
contradictorie
:
yet
notwithstanding
not
holding
the
right
way
after
him
,
they
shal
not
find
him
at
their
iourneyes
end
,
and
consequentlie
they
shall
haue
no
other
fruit
of
their
trauaile
,
then
that
which
Esay
speaketh
of
29.13
.
and
the
Apostle
:
Colos.
2.18
.
Yee
see
then
al
false
worshippes
and
religions
condemned
in
one
word
,
of
which
the
Apostle
in
that
place
of
the
Colos.
2.18
.
handling
this
very
matter
setteth
down
three
kindes
.
The
first
is
of
those
which
are
grounded
vpon
certaine
vaine
speculations
,
hauing
an
appearance
of
some
great
wisdom
.
As
when
at
this
day
,
men
ground
the
Intercession
of
Saints
vpon
this
,
that
men
go
not
to
kings
&
princes
,
but
by
mediators
.
Item
that
if
holy
personages
haue
had
credit
with
God
being
in
this
woorld
,
they
haue
a
great
deale
more
beeing
receiued
with
him
into
paradise
.
Item
that
we
must
satisfie
God
in
this
woorlde
,
or
in
the
other
.
Item
that
because
the
perfection
of
euerie
estate
consisteth
in
vnity
,
there
must
bee
one
generall
head
in
the
administration
and
gouernment
of
the
catholique
Church
,
or
other
like
conclusions
of
theirs
who
forge
and
deuise
a
religion
after
their
own
fansie
,
taking
their
humane
discourse
(
a
very
bad
rule
and
squire
)
to
rule
and
squire
out
their
building
by
.
The
second
kind
consisteth
in
grosse
superstitions
,
and
such
as
are
manifest
vnto
all
,
except
it
bee
to
them
,
which
are
altogither
blinde
and
so
will
bee
.
Such
haue
beene
from
all
time
infinite
maners
of
fancied
things
&
doings
,
by
which
men
haue
dreamed
,
first
that
their
sinnes
were
thereby
done
forth
,
and
finally
that
God
himselfe
was
endebted
vnto
them
for
them
,
as
are
at
this
daie
in
the
Church
of
Rome
holy
water
,
holy
waxe
,
paternosters
or
beades
,
going
on
pilgrimage
,
certaine
signes
of
the
crosse
,
certaine
kinds
of
weeds
&
attires
&
other
such
bables
,
in
which
there
is
neither
sense
nor
reason
,
neither
with
God
nor
with
men
.
The
third
sort
was
in
the
Apostles
time
of
them
,
which
yet
held
and
retained
the
Iudaical
ceremonies
,
willing
to
mingle
them
with
Iesus
Christ
.
In
the
roume
of
this
haue
succeeded
at
this
day
the
traditions
of
men
,
and
an
infinit
number
of
deuotions
,
by
which
not
only
the
commaundements
of
God
are
taken
away
and
abolished
,
and
Christians
brought
into
a
most
miserable
seruitude
and
bondage
:
but
the
grace
also
of
Iesus
Christ
himselfe
is
vtterly
made
voyde
and
of
none
effect
,
and
there
is
nether
doctrine
nor
sacrament
remaining
vncorrupted
.
Now
al
this
is
nothing
els
but
to
runne
in
vaine
after
straunge
Gods
,
although
a
man
giue
them
not
this
name
but
that
al
this
is
disguised
vnder
these
faire
woords
of
seruing
of
God
,
of
the
authoritie
of
the
Church
,
of
Antiquitie
,
and
of
good
Meaning
.
But
in
lieu
of
all
this
we
are
sent
here
vnto
Iesus
Christ
alone
,
and
consequently
to
his
holy
and
only
woorde
preached
,
and
wholly
put
in
writing
,
first
by
the
Prophets
according
to
the
measure
and
dispensation
of
the
times
,
&
finally
by
his
Apostles
,
without
being
lawfull
euen
to
the
Angels
themselues
,
to
chaunge
any
thing
therein
,
to
ad
or
diminish
,
the
Church
being
founded
and
grounded
vpon
this
ground-plat
&
foundation
,
and
no
other
whatsoeuer
,
Ephes.
2.20
.
Apoc.
21.14
.
the
whole
Scripture
also
giuing
vs
most
certaine
witnes
hereof
:
which
without
this
would
not
be
sufficient
for
the
barring
and
shutting
out
of
all
false
doctrines
and
heresies
:
which
thing
cannot
be
saide
without
great
blasphemy
.
Ye
see
then
what
are
our
listes
,
what
is
our
race
and
course
,
and
what
the
price
is
which
is
set
for
vs
at
the
end
thereof
.
Neither
doth
this
point
concerne
only
the
doctrine
which
is
common
to
the
whole
true
church
,
but
this
aduertisement
must
also
guide
vs
in
al
our
particular
thoughts
,
deliberations
and
practises
,
in
which
wee
must
alwaies
demaund
of
God
the
addresse
and
direction
of
his
holy
spirit
,
that
we
neuer
go
beyond
him
,
but
alwaies
walk
after
him
,
hauing
him
and
his
commaundements
before
our
eyes
,
as
we
are
taught
at
large
in
that
excellent
Psal.
119.
and
Psal.
1.2
.
And
herein
committed
Saint
Peter
a
very
great
fault
,
by
and
by
after
he
had
made
that
excellent
confession
of
faith
,
by
reason
whereof
he
was
called
Cephas
,
that
is
a
stone
or
rock
:
when
hee
would
needes
bee
medling
in
counsailing
his
maister
,
for
which
cause
hee
was
called
Satan
,
and
had
it
said
vnto
him
,
Goe
behind
me
,
thou
vnderstandest
not
the
thinges
of
God
,
but
the
things
which
are
of
men
.
Afterwarde
Iesus
Christ
addeth
,
If
anie
man
wil
come
after
me
,
let
him
renounce
himselfe
,
&
take
vp
his
crosse
and
follow
me
.
And
therefore
to
conclude
,
if
we
wil
be
Christians
we
may
not
go
before
Iesus
Christ
,
but
we
must
follow
.
9
The
spouse
addeth
The
king
hauing
brought
vs
into
his
priuy
chambers
,
we
wil
be
cheerful
&
merrie
.
Declaring
by
these
words
that
she
is
indeed
the
true
Church
,
cheering
her selfe
so
greatly
with
that
which
notwithstanding
yet
shee
sawe
not
but
in
part
.
1.
Cor.
13.12
.
but
holding
herselfe
so
assured
of
the
rest
,
for
which
she
hath
so
sure
pleadges
:
2.
Cor.
1.22
.
that
it
seemeth
her
,
she
is
as
it
were
already
placed
in
heauenly
places
:
Eph.
2.6
.
according
to
the
example
of
the
Prophet
crying
out
Psal.
84.
O
eternal
God
of
hostes
,
how
are
thy
tabernacles
to
be
desired
,
as
he
also
wisheth
and
longeth
after
them
most
feruently
.
Ps.
42.
and
reioyceth
himselfe
herein
:
Psal.
133.
speaking
of
the
shadowes
,
the
bodie
and
substaunce
of
which
are
in
Iesus
Christ
.
The
secret
chambers
therefore
of
him
who
is
here
called
the
king
,
and
is
so
indeede
,
according
to
the
ordinaunce
of
the
father
which
no
man
can
breake
or
infringe
,
Psal.
2.6
.
are
first
of
all
the
reuelations
of
the
secrets
of
God
touching
our
saluation
in
Iesus
Christ
,
by
the
mouth
of
his
Prophets
:
which
wee
may
call
the
porch
or
fore-chamber
vnto
the
pallace
of
heauen
,
into
the
which
the
Saintes
and
holy
men
beeing
brought
before
the
manifesting
of
the
Lorde
in
fleshe
,
haue
seene
and
as
it
were
saluted
the
promises
a
farre
off
:
Hebr.
11.13
.
looking
in
into
the
holie
court
thorough
the
vaile
,
for
the
which
vision
and
sight
,
it
is
said
by
the
Lord
,
that
Abraham
reioysed
,
Ioh.
8.56
.
So
doth
the
spouse
also
in
this
place
,
declaring
notwithstanding
that
shee
looketh
for
some
better
thing
,
namely
that
which
is
called
The
great
secret
of
piety
and
Godlines
,
that
her
beloued
would
make
himselfe
to
bee
seene
in
flesh
,
would
be
iustified
in
the
spirit
,
seene
of
Angels
,
preached
vnto
the
Gentiles
,
beleeued
on
in
the
worlde
,
and
receiued
into
glory
.
1
Tim.
3.16
.
This
was
then
the
time
when
this
spouse
was
brought
in
into
the
Cabinets
and
secret
chambers
of
her
beloued
,
meaning
thereby
the
more
neere
and
plain
opening
of
all
the
will
of
his
heauenly
father
,
Ioh.
15.15
.
and
himselfe
being
really
exhibited
,
In
whom
are
ratified
all
the
promises
of
saluation
.
2.
Cor.
1.20
.
For
which
reason
Esay
calleth
the
Gospel
the
arme
of
God
.
Esay
53.1
.
and
Saint
Paul
saith
that
it
is
the
power
of
God
to
saluation
to
all
that
beleeue
.
Rom.
1.16
.
And
therefore
it
is
not
without
cause
that
Simeon
holding
our
Sauiour
in
his
armes
receaued
a
most
singular
and
vnspeakable
contentment
,
Luk.
2.29
.
and
that
our
Lord
said
vnto
the
Apostles
that
they
had
a
great
aduantage
aboue
the
auncient
iust
men
and
Prophets
.
Math.
13.17
.
But
yet
notwithstanding
wee
see
yet
but
as
it
were
through
a
cloude
,
and
know
not
but
in
part
,
1
Cor.
13.12
.
not
appearing
as
yet
what
we
are
,
which
is
differred
vnto
his
later
comming
:
1.
Ioh.
3.2
.
We
are
therefore
entred
into
the
secret
chambers
,
but
beholding
as
it
were
from
behind
the
dore
the
glory
of
the
Lord
,
as
it
were
in
a
glasse
,
2.
Cor.
3.28
.
looking
till
hee
bring
vs
into
the
innermost
of
these
secret
chambers
,
which
he
is
gone
to
prepare
for
vs
,
Ioh.
14.3
.
to
see
him
as
hee
is
in
his
true
kingdome
,
and
to
bee
eternally
with
him
,
1.
Thess.
3.17
.
to
see
that
which
eye
neuer
sawe
,
to
heare
that
which
eare
neuer
hard
,
and
to
know
that
which
neuer
ascended
into
the
hart
of
man
.
1.
Cor.
29.
And
thus
you
see
what
the
cabinets
&
secret
chambers
are
,
and
the
true
place
called
the
holie
of
holies
,
not
earthly
but
heauenly
,
vnto
which
euery
faithful
soule
aspireth
,
as
vnto
the
place
of
their
true
&
euerlasting
rest
,
and
their
vnspeakable
ioy
,
euen
to
the
Lord
,
as
here
it
is
saide
:
not
only
because
that
all
this
glory
proceedeth
of
his
onely
grace
,
but
also
because
he
is
the
last
end
therof
:
the
faithful
desiring
to
be
saued
for
no
other
cause
but
to
glorifie
him
,
(
not
staying
so
much
on
that
which
shall
betide
themselues
to
sing
that
goodly
song
vnto
God
with
ful
and
perfect
ioy
,
Not
vnto
vs
O
Lord
,
not
vnto
vs
,
but
vnto
thy
name
giue
the
glory
for
thy
goodnes
and
faithfulnes
sake
,
Psal.
155.
10
It
is
not
then
without
iust
and
great
cause
(
the
which
notwithstanding
no
man
vnderstandeth
but
he
which
is
born
of
the
spirite
,
and
which
hath
his
senses
fashioned
thereunto
and
purified
,
to
discerne
rightly
betwixt
that
which
is
good
and
that
which
is
il
:
Heb.
5.14
.
that
this
blessed
company
promiseth
that
she
wil
forget
the
wine
,
that
is
to
say
,
al
the
most
alluring
delicacies
of
this
life
,
to
take
her
whole
pleasure
in
the
meditation
of
the
dilections
of
this
her
beloued
,
vsing
againe
a
woorde
of
the
plurall
number
to
signifie
more
expreslie
the
plenty
and
aboundance
of
that
which
God
hath
reserued
in
store
for
his
,
as
also
before
she
made
mention
not
of
one
cabinet
and
secret
chamber
,
but
of
secret
chambers
,
according
to
that
which
the
beloued
afterward
said
,
that
there
are
many
lodginges
and
chambers
of
abode
for
the
elect
in
his
fathers
house
:
Ioh.
14.2
.
and
we
maie
not
doubt
but
that
by
this
word
of
Delicacies
wee
are
to
vnderstand
,
not
onelie
that
which
is
besides
the
necessitie
,
which
is
required
to
the
entertainment
of
this
life
,
according
to
the
saying
of
the
Apostle
,
that
hauing
foode
&
raiment
we
be
therewith
content
,
seeing
we
brought
nothing
into
this
world
nor
shal
carrie
anie
thing
out
of
it
:
1.
Tim.
6.7
.
but
also
that
wee
must
goe
so
farre
,
if
we
be
true
Christians
,
that
nothing
,
be
it
of
the
highest
,
middle
or
lowest
quality
,
no
not
our
owne
selues
,
which
we
should
not
cast
far
from
vs
,
and
to
which
we
should
not
say
I
know
thee
not
:
Deut.
33.9
.
so
farre
as
it
should
turne
vs
neuer
so
little
from
that
dutie
which
we
owe
vnto
God
.
And
this
is
that
which
Iesus
Christ
signifieth
by
those
formes
of
speaking
,
of
hating
of
father
and
mother
for
the
loue
of
him
:
Luk.
14.26
.
of
cutting
off
the
hand
and
the
foote
,
and
putting
out
the
eies
:
Matth.
18.8
and
not
seeking
to
saueour
life
:
Mat.
16.25
.
For
we
may
not
vnderstand
these
speeches
according
to
the
letter
after
the
manner
of
certain
fantastical
men
,
so
to
become
a
murderer
of
a
mans
selfe
:
nor
after
the
maner
of
hipocriticall
monks
,
as
if
it
were
a
woorke
of
perfection
to
forsake
father
and
mother
to
retire
a
mans
selfe
into
a
desert
for
contemplations
sake
,
vnprofitable
both
to
ones
selfe
and
to
others
:
but
according
as
the
first
table
of
the
Law
,
which
ruleth
the
second
,
teacheth
vs
,
when
we
are
commanded
to
loue
God
with
al
our
heart
:
which
cannot
be
done
,
if
the
things
of
this
woorld
haue
neuer
so
little
a
part
of
it
:
for
it
is
another
thing
so
to
vse
this
world
,
as
to
referre
all
things
thereof
to
the
glorie
of
the
Creator
without
seeking
after
anie
thing
else
in
it
but
the
vse
,
with
giuing
of
God
thanks
.
And
this
is
that
which
Salomon
himselfe
hath
taught
vs
at
large
in
that
excellent
booke
of
the
Preacher
,
in
the
which
he
hath
walked
vs
through
the
whole
labyrinth
&
mizmaze
of
this
life
,
shewing
vs
the
knowledge
of
vsing
it
wel
without
abusing
of
it
,
according
as
the
Apostle
doth
also
warn
&
aduertise
vs
:
1.
Cor.
7.31
▪
and
1.
Tim.
5.17
.
and
the
psalmist
most
amplie
Psal.
49.
Therefore
although
it
be
here
said
,
that
a
man
must
think
more
vpon
the
dilections
of
the
beloued
than
vpon
wine
,
wee
maie
not
so
take
it
,
as
if
wee
might
giue
our
heart
ouer
to
them
both
,
but
more
vnto
the
one
then
vnto
the
other
:
but
this
must
be
taken
to
signifie
that
neither
the
present
life
,
nor
ought
at
al
in
it
,
should
possesse
the
affection
and
mind
of
the
spouse
.
So
when
it
is
said
Ps.
52.5
.
thou
louest
that
which
is
euil
better
then
that
which
is
good
,
and
Ioh.
3.19
.
that
the
world
loued
dracknes
better
then
the
light
,
we
must
vnderstand
hereby
that
that
which
was
euil
was
loued
,
as
also
darkenesse
,
&
not
that
the
good
&
light
were
lesse
loued
,
that
is
,
loued
indeed
,
but
not
so
much
loued
as
euill
and
darkenesse
.
11
Neither
must
wee
marueile
that
this
word
of
Wine
is
taken
here
generally
,
rather
then
any
other
word
,
to
signify
vnto
vs
the
abuse
of
the
good
creatures
of
God
.
For
if
there
bee
any
thing
in
the
world
which
the
world
hath
for
all
time
and
in
all
places
abused
,
it
is
wine
:
in
such
sort
that
for
one
murderer
,
one
couetous
person
,
one
adulterer
,
or
such
other
like
vitious
man
,
yea
for
one
glutton
,
there
shal
be
found
a
thousand
drunkards
,
or
abusers
otherwise
of
wine
,
be
it
of
the
vine
,
or
of
other
natural
or
artificiall
drinke
:
a
thing
so
much
accustomed
,
that
men
haue
a
long
time
made
it
a
common
trade
,
yea
a
vertue
,
as
Esay
hereof
beareth
vs
witnes
,
Esay
.
5.11
.
&
22.
since
which
time
we
se
to
our
great
griefe
how
the
most
part
of
the
world
is
growen
to
bee
worse
and
worse
in
this
poynt
,
the
Apostle
not
hauing
spoken
in
vaine
.
Ephes.
5.18
.
That
therein
is
excesse
,
and
that
which
an
auncient
writer
,
who
neuer
hard
Iesus
Christ
spoken
of
,
saith
,
That
drunkennes
was
the
Metropolitan
or
capitall
Cytty
of
all
the
whole
prouince
of
vices
.
In
steede
of
this
,
the
Apostle
in
the
place
aboue
alleaged
warneth
vs
to
be
filled
with
the
holy
Ghost
,
as
before
him
the
Lord
himself
doth
,
crying
so
loude
by
Esay
.
55.1
.
Come
take
wine
without
mony
or
mony
worth
.
How
euer
it
be
,
the
sentence
giuen
by
the
Lord
shal
be
executed
,
to
wit
,
That
drunkardes
shall
haue
no
part
in
the
kingdome
of
heauen
,
1.
Cor.
6.10
.
Besides
the
horrible
iudgements
which
God
executeth
dayly
vpon
the
bodies
of
drunkards
witnessed
by
that
common
prouerb
being
most
true
,
The
pot
sleyeth
more
men
then
the
sword
.
To
returne
to
our
purpose
&
so
to
conclude
,
this
holy
Queene
and
her
companions
,
acknowledging
that
al
goodnes
commeth
from
the
mere
grace
of
god
,
drawing
vs
vnto
himselfe
,
protest
in
this
place
,
that
being
once
admitted
and
let
in
into
the
secret
chambers
of
the
king
,
they
will
forget
whatsoeuer
they
haue
had
and
receiued
without
him
,
that
is
to
say
,
they
wil
not
looke
back
,
to
sorrowe
for
this
or
for
that
,
nor
haue
their
minds
&
affection
any
where
else
,
then
on
the
glory
and
praise
of
this
king
,
whom
they
shall
then
enioie
:
which
shal
be
truly
and
fully
accomplished
in
the
later
daie
,
but
must
be
happily
begun
&
constantly
pursued
after
of
vs
here
below
,
not
following
the
example
of
Lots
wife
:
Luk.
17.32
.
but
making
in
veritie
and
truth
the
same
protestation
which
Dauid
maketh
:
Psal.
16.5
.
and
the
Apostle
Galat.
2.20
.
and
6.14
.
to
wit
,
that
God
is
our
true
foundation
,
and
that
we
liue
not
in
our selues
,
but
that
Iesus
Christ
liueth
in
vs
,
and
that
the
world
is
crucified
vnto
vs
,
and
wee
crucified
vnto
the
world
.
According
to
this
holie
doctrine
,
&c.
THE
SIXTH
SERMON
.
Our
helpe
be
in
the
name
of
God
,
&c.
It
is
written
as
followeth
in
the
first
Chapter
of
the
Canticle
of
Canticles
,
the
fourth
and
fifth
verses
.
4
The
vpright
loue
thee
.
5
I
am
black
but
comely
ye
daughters
of
Ierusalem
(
I
am
)
such
as
the
tabernacles
of
Kedar
,
&
the
pauillions
of
Salomon
.
1
A
summarie
rehersal
of
the
sermons
going
before
,
and
wherefore
the
spouse
changeth
her
speech
,
casting
her
eies
vpon
the
companie
which
followed
her
.
2
The
small
number
is
on
the
Churches
side
.
3
Euerie
small
number
or
great
number
is
not
the
Church
,
but
that
of
the
vpright
.
4
True
vprightnes
and
the
loue
of
god
are
things
inseparablie
lincked
togither
.
5
This
spouse
is
accompanied
with
three
sortes
of
maidens
,
whereof
some
of
them
are
indeed
her
companions
,
others
her
enemies
,
others
are
as
it
were
betwixt
both
.
6
Why
these
here
are
called
daughters
of
Ierusalem
,
and
the
meane
to
bring
them
to
their
true
mother
.
7
In
what
sense
this
spouse
faith
,
that
shee
is
blacke
,
that
she
is
of
that
comelie
hew
which
is
contrary
to
the
tanned
and
parched
colour
.
8
The
inward
beuty
of
the
spouse
is
neuer
taken
from
her
,
but
she
may
wel
bee
spoiled
of
her
outward
ornaments
for
a
time
,
when
it
pleaseth
her
Bridegroome
.
9
Examples
of
this
poore
estate
of
the
spouse
in
the
auncient
Church
.
10
Examples
of
the
same
in
the
Christian
Church
.
11
This
spouse
is
sometimes
so
disfigured
,
that
she
is
not
knowen
of
men
.
12
But
yet
shee
is
alwaies
faire
and
shining
before
God
,
and
such
as
are
of
a
cleare
sight
.
13
That
this
doctrine
is
of
all
others
most
necessary
in
this
our
time
.
WE
haue
hitherto
vnderstoode
the
earnest
and
ardent
desire
of
the
spouse
,
thinking
on
no
other
thing
,
then
on
this
real
coniunction
with
hir
beloued
,
in
which
consisteth
her
whole
felicitie
,
and
for
this
cause
desiring
him
,
that
either
hee
would
come
vnto
her
,
or
else
(
beeing
forced
as
it
were
to
make
this
request
by
an
holy
impatiency
)
desiring
that
she
may
be
drawen
vnto
him
.
We
haue
examples
of
either
of
these
desires
in
the
holie
Scriptures
,
being
a
thing
most
certaine
,
that
the
auncient
fathers
from
the
beginning
of
the
Church
,
wished
for
nothing
more
then
the
comming
of
their
deliuerer
,
as
Iesus
Christ
witnesseth
,
Mat.
13.17
.
and
Saint
Peter
in
his
first
chapter
verse
11.
and
Dauid
in
many
Psalmes
singing
&
reioycing
,
as
if
he
saw
already
this
soueraigne
king
before
his
eies
,
Ps
96
97.
and
in
others
following
.
Whereunto
belongeth
that
also
which
the
Lorde
himselfe
saith
of
Abraham
,
that
seeing
the
daie
of
the
Lorde
hee
reioyced
:
Ioh.
8.56
.
But
whereas
the
fathers
saw
him
not
but
afar
off
in
the
promises
and
shadowes
of
the
Lawe
:
Heb.
11.13
.
it
is
no
maruaile
if
they
desired
some
thing
more
(
for
which
Simeon
giueth
God
thanks
in
his
song
)
seeing
the
Saints
at
this
daie
,
since
his
first
comming
,
insteede
of
beeing
satisfied
therewith
,
desire
yet
more
feruentlie
his
returne
,
as
witnesseth
that
demaund
of
ours
euerie
daie
in
our
praier
,
That
his
kingdome
come
:
or
else
wishing
to
bee
dislodged
quickly
from
below
as
the
Apostle
crieth
out
,
Rom.
7.24
.
and
Phil.
1.23
.
which
is
nothing
else
but
to
bee
drawen
vnto
him
,
leauing
here
below
,
the
old
cast
garment
of
this
bodie
,
vntill
it
be
chaunged
&
taken
againe
in
incorruption
,
2.
Cor.
5.5
.
Now
the
spouse
hauing
ended
her
former
speech
,
by
the
which
shee
was
raised
as
it
were
aboue
the
cloudes
,
by
the
winges
of
faith
and
hope
,
shee
entereth
here
now
into
another
,
as
hauing
cast
her
eies
both
vpon
her
companie
and
traine
,
and
vpon
hir selfe
and
others
which
beheld
hir
.
And
this
hath
Salomon
here
set
downe
not
without
great
reason
,
as
shal
appeare
,
by
the
handling
of
this
matter
.
For
it
cannot
bee
but
such
considerations
wil
often
arise
in
the
mindes
and
thoughts
of
such
as
are
most
perfect
:
for
which
cause
it
is
more
then
necessarie
we
prouide
before
hand
that
wee
be
nothing
shaken
by
them
,
as
manie
in
our
daies
are
.
This
Queene
therefore
hauing
bosted
her selfe
,
that
if
shee
were
drawen
by
the
king
her
beloued
,
shee
would
come
running
vnto
him
with
a
goodlie
and
triumphant
companie
,
and
hereupon
beginning
to
consider
what
this
troupe
and
traine
of
hers
could
be
in
comparison
of
them
,
whom
shee
calleth
here
,
Daughters
of
Ierusalem
,
and
of
those
of
whom
shee
afterwards
complaineth
,
she
becommeth
at
the
first
as
it
were
ashamed
.
But
afterwards
considering
the
quality
and
not
the
quantity
thereof
,
shee
pronounceth
cheerefully
these
wordes
,
The
vpright
loue
thee
,
as
if
she
should
haue
said
,
wee
are
indeede
a
small
companie
,
but
fayre
and
good
:
for
I
bring
thee
nothing
which
is
not
entire
and
vpright
,
and
which
beareth
thee
not
a
true
and
sincere
affection
.
And
a
little
and
good
is
better
then
a
great
deale
and
naught
.
2
This
is
the
comfort
&
consolation
which
hath
been
,
&
yet
is
most
necessary
vnto
the
church
,
according
to
these
words
of
the
Lord
:
Luk.
12.32
.
Feare
not
litle
flock
,
for
it
is
your
fathers
pleasure
to
bestow
on
you
a
kingdome
.
There
are
then
no
greater
deceiuers
,
to
terme
them
in
most
courteous
manner
,
then
they
,
who
to
discerne
the
true
church
(
to
the
which
wee
must
of
necessity
ioyne
our selues
if
we
wil
be
saued
)
from
the
false
(
from
which
we
must
of
necessity
separat
our selues
if
we
wil
not
perish
)
stand
wholy
vpon
a
multitude
.
For
first
of
al
,
euery
one
is
constrained
to
confesse
,
that
euen
in
the
affaires
&
dealings
of
this
world
,
there
are
alwayes
to
be
found
more
fools
then
wise
men
.
How
is
it
then
when
the
point
concerneth
supernaturall
wisdome
and
goodnes
?
If
wee
will
not
beleeue
that
which
the
Lord
himselfe
hath
saide
in
expresse
termes
,
speaking
of
the
broade
gate
which
leadeth
to
destruction
,
&
through
which
many
doe
passe
,
and
of
the
streit
and
narow
gate
leading
vnto
life
,
and
which
fewe
doe
finde
,
Mat.
7.13
.
let
vs
at
least
beleeue
that
perpetual
experience
which
wee
haue
hereof
.
For
what
was
I
praie
you
the
number
and
multitude
of
the
true
children
of
God
,
when
the
deluge
came
vpon
the
world
,
in
the
which
only
eight
persons
were
spared
which
perished
not
by
the
waters
?
And
afterward
what
was
Abrahams
house
,
in
respect
of
the
Cananits
onely
?
Yea
what
was
the
whole
people
of
Israell
,
to
comprise
therein
the
hipocrites
and
false
Israelites
,
in
comparison
of
all
the
nations
of
the
world
,
shut
out
of
the
couenant
of
saluation
?
Eph.
2.12
.
Yea
and
then
especially
when
the
Bridegroome
came
into
the
earth
in
person
,
to
gather
and
to
visite
his
church
,
who
reiected
him
but
the
builders
?
who
cried
away
with
him
,
away
with
him
,
crucifie
him
,
crucifie
him
,
but
the
multitude
?
what
multitude
was
that
first
number
of
sixscore
persons
,
by
which
the
the
Christian
church
began
in
Ierusalem
?
To
bee
short
when
our
aduersaries
at
this
day
,
who
oppose
their
great
number
to
our
small
companie
,
shall
haue
wel
counted
,
what
are
they
all
together
in
comparison
of
the
rest
of
the
world
which
acknowledge
not
Iesus
Christ
?
The
multitude
therefore
is
so
far
from
beeing
a
true
marke
of
the
Church
of
God
,
that
on
the
contrarie
side
the
greatest
number
ought
rather
to
bee
suspected
of
vs
.
3
Notwithstanding
we
say
not
that
euery
small
companie
ought
alwaies
to
be
followed
:
but
it
must
be
withall
qualified
with
this
name
which
is
here
giuen
vnto
it
,
to
wit
,
the
name
of
vpright
:
which
wee
ought
well
to
waigh
,
to
know
not
onlie
where
the
true
church
is
,
but
also
those
which
are
the
true
members
thereof
.
The
true
church
therefore
is
that
where
the
vpright
and
true
veritie
of
God
touching
our
saluation
is
purely
taught
,
and
they
are
indeede
of
the
church
,
who
embrace
it
in
their
minde
and
hart
,
and
by
effect
do
declare
the
same
.
And
what
is
this
vprightnes
,
but
the
will
of
our
God
witnessed
in
all
perfection
by
the
writings
of
his
prophets
&
Apostles
?
I
mean
in
his
law
,
in
respect
of
our
applying
our selues
to
perfourme
it
,
according
to
the
measure
of
his
grace
,
and
in
his
gospell
in
respect
of
that
our
beleeuing
vnto
saluation
.
Euery
assemblie
therefore
,
be
it
great
or
litle
,
which
holdeth
not
it selfe
to
this
vprightnes
,
cannot
bee
the
church
of
God
,
nor
he
a
member
of
the
true
church
,
who
beleeueth
or
doth
otherwise
.
4
And
we
must
note
wel
that
this
tru
vprightnes
&
the
loue
of
God
,
are
things
altogether
ioyned
each
to
other
,
&
inseparable
:
whence
it
foloweth
that
what
doctrine
soeuer
withdraweth
vs
neuer
so
litle
from
the
loue
of
God
(
as
all
false
religions
haue
this
in
common
,
that
they
stay
men
either
on
themselues
,
or
vpon
other
creatures
in
whole
or
in
part
)
cannot
be
the
true
&
right
way
,
wherof
mention
is
here
made
:
&
likewise
,
that
whosoeuer
witnesseth
not
by
his
life
,
that
he
loueth
&
feareth
god
,
is
no
true
vpright
man
nor
a
Christian
,
though
he
haue
all
the
knowledge
of
truth
in
his
head
.
And
because
the
loue
of
God
is
declared
by
the
loue
of
our
neighbour
,
whosoeuer
loueth
not
his
neighbour
,
is
a
lyar
,
if
he
saie
that
he
loueth
God
,
Ioh.
13.35
.
and
1.
Ioh.
4.20
.
5
There
follow
now
after
this
,
the
words
of
the
spouse
turning
her selfe
to
the
daughters
of
Ierusalem
:
which
wee
must
by
name
discerne
&
distinguish
as
wel
from
those
which
shee
called
the
vpright
,
to
wit
,
the
ladies
of
her
traine
;
as
from
them
of
whom
she
complaineth
afterward
,
and
calleth
the
sonnes
of
her
mother
.
Seeing
then
that
wee
vnderstand
by
this
spouse
the
true
Church
of
the
Lord
,
and
by
the
Virgins
which
follow
her
,
those
which
from
day
to
daie
are
borne
and
bred
vp
in
her
in
the
Lord
,
and
by
the
sonnes
of
her
mother
the
domestical
enimies
of
the
Church
,
abusing
their
authoritie
to
the
ruining
and
destroying
of
her
:
it
followeth
that
in
this
place
by
the
Daughters
of
Ierusalem
,
wee
must
vnderstand
the
common
sort
,
namelie
them
which
are
in
such
sort
in
the
Church
,
that
notwithstanding
they
care
not
greatlie
for
it
,
and
referring
themselues
to
the
present
estate
of
religion
,
such
as
it
falleth
out
to
be
,
follow
the
course
and
rate
of
the
market
,
as
wee
say
,
yea
and
willinglie
adioyne
themselues
rather
to
the
persecutors
then
otherwise
.
6
The
spouse
therefore
speaking
vnto
these
,
and
calling
them
Daughters
of
Ierusalem
,
because
that
Ierusalem
should
be
especially
the
Citie
of
God
,
setteth
before
them
,
first
of
all
,
the
grace
that
God
bestowed
on
them
,
if
they
could
vse
it
wel
,
and
secondly
vpbraideth
them
,
and
that
worthilie
with
their
carelesnesse
,
as
if
she
should
saie
:
And
you
the
rest
which
I
see
here
about
me
,
and
yet
are
not
of
my
traine
,
of
whom
is
it
long
,
that
you
are
not
,
hauing
receiued
this
grace
of
God
to
be
born
not
Philistines
,
nor
Edomites
,
but
citizens
of
this
city
of
God
?
I
see
what
the
matter
is
.
You
thinke
me
not
fayre
,
because
my
hew
is
Sun-burned
and
blacke
,
in
comparison
of
you
who
haue
so
fresh
&
so
fair
an
hew
.
Now
I
confesse
that
I
am
indeed
black
,
but
yet
notwithstanding
,
I
haue
a
faire
and
pleasaunt
beuty
,
which
you
see
not
.
For
as
,
if
you
behold
me
outwardlie
,
I
am
as
black
&
as
tanned
,
as
if
I
had
been
brought
vp
vnder
the
skinnes
and
Cabbins
of
these
Moores
and
Arabians
:
so
if
you
consider
of
my
beuty
through
this
blacknes
,
there
is
no
pauillion
or
tente
of
Salomon
that
rich
&
mightie
king
so
faire
,
and
so
glittering
as
my selfe
.
Afterward
she
addeth
,
that
this
tanned
hew
of
hers
is
not
natural
,
but
that
it
hath
happened
vnto
her
,
as
vnto
a
yong
maiden
driuen
by
her
naughty
and
wicked
brethren
out
of
her
fathers
house
,
where
shee
should
haue
liued
and
continued
at
her
ease
,
driuen
I
say
,
far
and
wide
,
and
made
to
endure
abroad
the
parching
of
the
Sunne
and
other
iniuries
of
the
weather
.
Now
for
the
vnderstanding
of
this
speech
which
is
altogither
allegorical
,
as
also
this
whole
Canticle
or
Song
,
wee
must
first
of
al
note
,
that
whereas
ordinarilie
by
the
colour
of
black
is
vnderstoode
euerie
sad
and
vnpleasant
thing
,
as
contrariwise
by
white
ioy
and
pleasure
is
signified
:
notwithstanding
by
blacknes
in
this
place
,
which
the
spouse
confesseth
to
bee
in
her
,
is
not
meant
our
natural
foulnes
&
blacknes
,
which
is
indeed
more
then
filthy
&
detestable
,
in
which
this
spouse
was
found
at
the
beginning
as
Ezechiel
hereof
speaketh
Ezech.
16.
For
,
as
touching
this
vncleannes
the
Bridegroome
had
alreadie
washed
this
spouse
of
his
,
with
his
most
pure
and
cleane
waters
Esay
.
1.55
.
namelie
by
his
bloode
,
and
his
spirit
which
maketh
that
euer
sithence
,
the
Church
,
in
as
much
as
it
is
cleansed
by
faith
,
and
considered
such
as
it
is
in
her
Bridegroome
her
beloued
,
is
without
spot
or
blemish
Eph.
1.4
.
and
Colos.
1.22
.
&
as
touching
her
person
within
,
shee
is
alreadie
so
clensed
,
that
sin
raigneth
no
more
in
her
,
but
decreaseth
by
little
and
little
,
wayting
still
for
that
later
daie
,
in
which
beeing
clothed
anew
with
incorruption
,
and
made
comformable
to
the
glorious
bodie
of
her
Bridegroome
:
Philip.
3.10
.
she
shal
bee
truelie
without
spotte
or
wrinckle
,
Ephes.
5.27
.
The
spouse
therefore
speaketh
not
in
this
place
of
this
naturall
infection
,
neither
in
whole
nor
in
part
,
but
meaneth
by
this
word
the
poore
&
miserable
estate
,
wherunto
the
Church
is
sometimes
brought
in
two
sortes
.
The
first
in
respect
of
her
natiue
beutie
,
which
is
giuen
her
in
proper
:
the
second
in
regard
of
many
and
diuerse
calamities
of
this
life
,
by
which
her
beloued
doth
sometimes
proue
her
,
&
sometimes
chastice
her
.
Which
thing
requireth
a
more
large
and
ample
declaration
.
I
cal
therefore
the
proper
beuty
of
this
spouse
,
and
that
whereby
her
Bridegroome
maketh
her
indeede
gracious
and
commendable
,
and
causeth
her
to
be
known
vnto
al
those
,
which
are
not
vtterlie
blinde
,
by
her
admirable
shining
beuty
:
first
,
this
inestimable
brightnes
of
the
clearnes
of
truth
,
and
of
the
fauour
and
good
will
of
him
,
who
hath
endued
his
spouse
therewith
:
the
which
beuty
is
truely
within
,
as
it
is
said
in
the
45.
Psalm
,
vers
.
13.
&
in
the
inward
and
spirituall
man
.
Secondly
by
the
proper
beutie
of
the
Church
,
wee
must
vnderstand
that
goodlie
order
of
the
ministerie
,
and
outward
seruice
of
God
,
which
was
truelie
heretofore
,
such
as
might
rauish
the
whole
world
in
admiration
by
the
magnificencie
and
sumpteousnes
,
first
of
the
Tabernacle
,
afterwardes
of
the
Temple
of
Salomon
,
and
of
all
that
which
was
therein
done
by
the
ordinance
and
appointment
of
God
.
All
this
notwithstanding
,
as
the
Apostle
teacheth
vs
:
Colos.
2.17
.
&
the
whole
Epistle
to
the
Hebrues
,
was
nothing
but
the
figure
and
shadow
,
as
wel
of
the
person
of
Iesus
Christ
,
as
also
of
the
excellencie
of
the
ministerie
of
the
Gospell
,
so
much
the
more
precious
and
glorious
to
the
eies
of
such
as
see
clearlie
,
the
more
simple
and
lesse
earthly
it
is
.
For
euen
that
outwarde
Leuitical
pomp
,
how
glorious
and
excellent
so
euer
it
were
,
had
it
not
beene
referred
vnto
this
end
,
wherefore
it
was
ordained
,
would
haue
been
not
only
no
faire
or
beutiful
thing
in
the
eies
of
the
Lord
:
but
contrariwise
,
as
he
declareth
by
the
mouth
of
al
his
prophets
,
all
of
it
whatsoeuer
would
haue
beene
vnto
him
in
this
respect
most
stincking
,
foule
,
&
infected
.
Yee
see
then
that
the
Church
hath
a
double
ornament
,
and
that
a
most
precious
one
,
with
which
being
clothed
and
decked
,
she
sheweth
passing
faire
&
goodlie
,
as
on
the
contrarie
side
,
being
spoiled
thereof
,
she
is
in
such
sort
disfigured
and
groweth
out
of
fauour
,
that
he
must
haue
very
good
eies
which
wil
know
her
.
8
But
we
are
to
note
that
of
these
two
ornamentes
,
the
inward
is
neuer
taken
from
this
spouse
,
being
as
it
were
a
costly
iewel
which
he
neuer
looseth
,
and
without
the
which
also
she
should
bee
no
more
taken
and
acknowledged
for
the
spouse
.
But
as
for
the
outwarde
decking
,
togither
with
other
markes
which
are
likewise
visible
,
when
it
pleaseth
God
,
his
poore
Church
is
for
a
time
as
it
were
stript
out
of
it
,
either
because
the
world
is
not
worthie
to
haue
in
the
midst
of
it
such
a
beuty
which
it
contemneth
,
or
happily
because
it
is
expedient
and
necessarie
,
that
she
be
for
some
fault
of
hers
,
depriued
of
it
for
a
time
,
to
wit
,
vntil
the
time
of
reconciliation
,
as
Esay
hereof
speaketh
:
54.6
.
and
7.
For
that
time
therefore
shee
is
in
sorrow
and
heauines
,
and
without
her
glosse
and
glittering
,
which
may
be
perceiued
:
faire
stil
notwithstanding
and
beutiful
in
the
eies
of
her
beloued
,
who
hath
alwaies
an
eie
vpon
her
,
not
to
forsake
her
.
9
For
example
and
proofe
hereof
let
vs
compare
the
time
of
the
captiuity
of
Egypt
,
of
the
greatest
part
vnder
the
Iudges
,
vnder
Saul
,
vnder
the
ten
tribes
after
their
reuolt
,
vnder
a
great
part
of
the
kings
of
Iuda
,
vnder
the
captiuity
of
Babylon
(
vnder
which
there
was
no
apparant
form
of
state
,
either
temporal
or
ecclesiasticall
)
the
time
of
the
miseries
and
horrible
disorders
and
confusions
which
happened
vnder
the
empire
of
the
Greekes
,
and
vnder
the
Romans
,
vntill
the
totall
destruction
of
the
Temple
,
and
of
the
nation
of
the
Iewes
,
let
vs
,
I
say
but
compare
these
times
with
the
outward
estate
of
the
Church
vnder
Moses
,
Aaron
,
Iosua
,
Dauid
,
Salomon
,
so
long
as
he
continued
wise
,
Asa
,
Iosaphat
,
Ezechias
,
Iosias
,
Nehemias
,
and
other
like
kings
,
and
gouerners
,
when
there
were
any
such
,
and
we
shal
neede
no
farther
proofe
of
this
which
I
haue
said
.
And
therefore
they
are
themselues
deceiued
,
and
doe
deceiue
others
,
which
iudge
of
the
church
according
vnto
this
outward
and
visible
marke
,
as
if
it
were
essential
and
perpetual
,
beeing
most
commonly
spoiled
thereof
,
and
yet
not
leauing
therefore
to
be
knowen
by
them
,
who
haue
had
good
eies
to
marke
her
natiue
,
and
essential
inseparable
beutie
.
10
Now
to
come
to
the
christian
Church
,
this
point
is
especially
to
be
noted
,
to
wit
,
that
whereas
the
auncient
church
for
the
obscurity
of
the
promises
,
which
were
as
it
were
the
contract
of
this
marriage
,
waiting
for
the
visible
comming
of
the
Bridegroome
,
had
need
of
these
earthly
&
material
Iewels
,
as
being
pledges
&
witnesses
of
his
comming
:
so
the
Bridegroome
being
come
,
as
this
marriage
also
is
spiritual
and
tendeth
vnto
a
spirituall
life
,
hath
made
an
ende
of
all
this
:
establishing
the
charges
and
callings
of
the
officers
of
his
house
,
and
of
all
his
outward
seruice
,
after
a
most
simple
manner
and
fashion
,
farre
different
from
the
former
.
Retaining
therefore
the
soueraign
and
eternall
Priesthood
vnto
himselfe
,
and
likewise
the
regality
in
lieu
of
all
the
Leuitical
Priesthood
and
other
charges
&
offices
seruing
thereunto
:
he
hath
first
of
all
set
vp
his
spiritual
Temple
throughout
the
world
,
which
is
the
Christian
church
,
by
his
master
builders
,
I
meane
,
by
his
Apostles
,
Prophets
,
and
Euangelists
:
which
being
done
,
he
hath
withal
established
for
gouernours
of
this
building
,
vnto
the
end
and
consummation
of
the
world
,
Pastours
and
Doctours
for
the
administration
of
the
woorde
and
of
the
Sacraments
:
likewise
Elders
for
the
inspection
and
ouer-sight
of
manners
and
other
Ecclesiasticall
censures
:
and
finally
Deacons
for
the
administring
&
dispensing
of
the
Church-almes
,
and
other
reliefes
of
the
poore
:
and
hath
also
ordained
but
two
Sacramentes
,
common
vnto
the
whole
Church
and
perpetual
,
the
most
simplest
,
that
possiblie
might
be
,
whether
we
consider
the
matter
,
or
whether
we
respect
the
forme
&
administring
of
them
:
&
al
this
,
fearing
least
wee
should
stay
our selues
on
earthly
things
,
to
seek
after
our
saluation
in
them
,
or
any
holines
besides
.
And
therfore
was
the
Christian
Church
then
in
hir
glosse
and
beutifull
hew
,
when
this
simplicitie
was
diligently
obserued
therein
and
maintained
,
as
it
was
in
the
time
of
the
Apostles
,
vnder
whom
verilie
she
florished
in
this
natiue
and
ingenuous
beuty
,
both
inward
and
outward
,
which
Esay
describeth
vnto
vs
,
54
and
60.
But
alas
,
we
may
well
say
that
this
glittering
glosse
of
hirs
,
was
but
as
a
lightening
which
passeth
from
East
to
West
,
and
is
soone
vanished
away
and
gone
,
as
the
Lorde
himselfe
foretolde
it
would
be
,
Mat.
24.27
.
and
Luk.
17.24
.
For
behold
alreadie
euen
in
the
Apostles
time
,
they
of
the
Circumcision
could
not
abide
the
taking
awaie
of
the
Iudaicall
Ceremonies
,
which
had
bin
sometime
the
decking
&
setting
forth
of
this
spouse
,
but
had
an
end
at
the
comming
of
the
bridegroome
in
person
.
Others
began
then
to
mingle
,
vnder
the
shadow
of
deuotion
,
their
goodly
friuolous
and
altogither
superstitious
inuentions
:
others
,
not
considering
that
they
went
about
to
bee
more
wise
then
god
himselfe
,
insteed
of
contenting
themselues
with
this
natiue
and
ingenuous
beutie
,
added
thereunto
the
painting
of
their
owne
goodly
humane
wisedome
.
And
albeit
the
Apostle
hath
so
often
and
so
diuersly
cried
out
against
all
such
inuentions
,
and
namely
by
a
most
singular
diuine
and
cleare
distinct
setting
downe
of
all
these
abuses
,
Coloss.
2.16
.
and
the
verses
following
,
yet
could
he
not
hinder
that
this
should
not
come
to
passe
.
Hereupon
is
entered
into
the
Church
the
most
part
of
Ceremonies
manifestly
and
notoriously
taken
from
Iudaisme
,
as
namely
holy
water
,
priestly
vestments
,
lights
,
decking
of
materiall
temples
,
shining
and
glittering
with
gold
and
siluer
and
precious
stones
,
without
sparing
of
all
maner
costly
apparell
,
&
brauerie
that
might
be
.
Afterwards
the
simplicity
of
administring
the
Sacraments
seemed
ouer
light
,
&
therfore
there
must
be
added
to
the
consecration
of
the
water
,
chrisme
,
salt
,
spettle
,
chreme
,
&c.
As
for
the
sacrament
of
the
Supper
,
it
was
in
the
end
cleane
taken
away
&
abolished
by
Transsubstantiation
,
&
by
a
reall
and
expiatory
offering
and
oblation
which
men
haue
inuented
.
Besides
al
this
,
this
goodly
humane
wisedome
hath
had
that
credit
a
long
time
to
modell
and
paterne
forth
ecclesiastical
charges
after
the
Romane
policy
,
to
the
ende
to
fulfill
and
accomplish
that
which
was
foretold
by
Saint
Iohn
,
in
the
Apocalyps
,
of
the
Image
of
the
beast
.
From
hence
insteede
of
an
Aristocraticall
order
of
Bishoppes
,
that
is
to
say
Pastours
,
are
come
*
the
dignities
of
Patriarcks
and
others
,
and
last
of
all
two
Popes
or
Oecumenicall
Bishops
,
the
one
in
the
East
,
whose
wings
Mahomet
hath
clipped
,
and
the
other
in
the
West
:
seated
the
one
and
the
other
vpon
the
seuen
hils
,
and
especially
hee
of
the
West
,
who
doth
yet
make
dronke
the
Kings
and
Nations
of
the
earth
,
assisted
with
his
breethren
,
officers
of
the
latest
and
newest
forge
,
called
Cardinals
.
I
let
passe
so
many
superstitions
,
at
which
,
a
man
may
presuppose
that
Sathan
himselfe
laugheth
.
All
this
notwithstanding
,
if
a
man
wil
beleeue
our
aduersaries
,
behold
the
beutie
of
the
Christian
Church
:
yea
verily
,
if
a
shamelesse
thing
,
painted
and
diapred
by
her
louers
,
may
be
this
chast
and
modest
spouse
of
Iesus
Christ
,
which
hath
neither
within
her
nor
vpon
her
any
thing
saue
that
which
it
hath
pleased
hir
Bridegrome
to
giue
hir
,
&
which
contenteth
hirselfe
altogither
with
the
garmentes
,
which
the
true
and
faithful
woorkmen
of
the
Lorde
,
I
meane
his
Apostles
,
haue
cut
forth
and
fitted
for
her
.
The
more
then
the
Church
is
decked
after
the
Apostolicke
fashion
,
the
more
faire
shee
is
,
whatsoeuer
the
minians
and
bawdes
of
the
false
painted
Church
say
to
the
contrary
.
And
if
the
poore
auncient
Church
brought
in
here
by
the
holy
ghost
,
hath
had
iust
occasion
of
complaining
,
that
shee
was
as
it
were
disfigured
by
them
,
either
which
plucked
from
her
the
outward
ornaments
shee
receiued
of
hir
Bridegroome
,
or
which
loaded
and
disguised
hir
with
prophane
trimmings
&
tifflings
vp
of
her
,
which
darckened
and
obscured
hir
shining
beuty
,
according
as
the
Prophets
in
many
places
speake
thereof
:
alas
vpon
how
much
more
iust
occasion
,
maie
and
ought
the
Christian
Church
to
complaine
of
them
,
who
vnder
coulour
that
they
would
deck
and
trimme
her
,
and
make
hir
more
faire
and
beutifull
then
her
spouse
had
made
hir
,
haue
arrayed
her
so
ill
?
And
so
hath
shee
indeede
already
made
hir
complaint
hereof
vnto
her
Bridegroome
,
who
hath
begun
in
our
time
to
heare
hir
,
and
hath
put
it
into
the
mindes
of
good
Christian
Princes
and
Magistrates
to
disburden
her
of
those
stincking
and
defiled
gawdes
to
restore
her
vnto
her
natiue
beuty
▪
in
which
thing
,
God
of
his
goodnesse
inspire
them
farther
,
and
guide
them
with
his
fauour
more
and
more
,
to
the
ende
that
wee
maie
soone
see
the
accomplishment
of
that
which
hath
beene
hereof
foretold
,
Apocal.
21.
It
remaineth
we
now
speak
of
the
second
kinde
of
blacknesse
,
proceeding
as
hath
been
said
from
the
afflictions
and
incommodities
which
concerne
the
state
of
this
present
life
.
This
blacknesse
happeneth
vnto
the
Church
,
according
vnto
the
prouidence
of
God
for
diuerse
reasons
:
namely
,
sometimes
for
the
chastening
or
rather
awaking
of
her
,
when
shee
is
as
it
were
asleepe
,
and
sometimes
for
the
proouing
of
her
,
and
for
the
glorifieng
of
God
in
the
patience
and
constancy
which
hee
giueth
her
:
all
this
notwithstanding
,
bee
it
hee
chastise
her
,
bee
it
hee
exercise
or
prooue
her
(
as
it
is
sayd
Psalme
44.
)
finallie
turning
to
an
happie
and
good
ende
for
her
.
Romans
8.28
.
But
amongest
all
these
afflictions
,
those
which
are
vnderstoode
by
the
name
of
Crosse
in
the
Scripture
,
to
witte
,
the
sufferinges
for
the
name
of
the
Bridegroome
,
and
for
righteousnesse
,
whether
they
proceede
from
within
by
domesticall
enemies
,
or
whether
they
come
from
without
by
the
persecutions
of
the
open
enemies
of
the
Church
,
are
marked
foorth
vnto
vs
throughout
the
whole
Scripture
as
singular
deckings
vp
and
excellent
ornamentes
of
the
Church
of
God
,
and
the
most
glittering
Iewels
hee
giueth
his
spouse
togither
with
fayth
,
according
to
that
which
is
said
by
the
Apostle
:
Philip.
1.14
.
in
such
sort
as
this
is
the
true
reioycing
of
the
spouse
:
Rom.
5.3
.
Matth.
5.12
.
Galat.
6.14
.
and
elsewhere
in
infinite
manie
places
of
the
Scripture
.
And
indeede
the
Church
was
neuer
more
beutifull
and
shining
then
vnder
the
Crosse
,
the
saying
of
the
Apostle
being
verified
by
experience
,
That
the
power
of
the
Lord
is
made
perfect
in
our
infirmitie
and
weakenesse
:
2.
Cor.
12.9
.
11
But
this
letteth
not
but
▪
that
sometimes
the
Church
in
respect
of
the
visible
markes
thereof
,
and
the
eyes
of
men
,
is
as
it
were
darckened
,
and
that
so
farre
,
that
it
is
not
knowen
to
the
most
part
of
the
woorlde
for
a
time
,
as
if
it
were
no
more
at
all
in
the
world
:
whether
a
man
regard
the
apparant
beauty
of
it
,
which
is
the
publique
exercise
of
preaching
the
woorde
and
of
administring
the
Sacramentes
:
or
whether
a
man
consider
this
goodlie
order
of
callinges
,
and
of
the
discipline
of
the
Church
hindered
and
as
it
were
broken
off
for
a
time
by
the
violence
of
persecutions
,
bee
it
within
by
the
sway
of
heresies
,
or
without
by
the
open
enemies
of
the
Church
,
when
both
these
kindes
of
blacknesse
of
which
wee
haue
spoken
meete
together
.
Such
was
the
estate
of
the
Church
,
both
by
them
within
it
,
and
by
them
without
,
vnder
the
horrible
persecution
of
Pharao
,
then
when
Moses
was
so
ill
knowen
of
his
owne
:
and
afterward
vnder
a
great
part
of
the
Iudges
,
&
namely
at
the
time
of
the
warre
against
the
tribe
of
Beniamin
,
when
(
as
the
Scripture
saith
)
there
was
no
gouernor
nor
king
in
Israel
,
but
euerie
man
did
what
seemed
him
good
in
his
owne
eies
.
Iudg.
21.25
.
as
also
vnder
Ely
the
word
of
God
being
a
very
precious
&
dainty
thing
at
that
time
:
1.
Sam.
3.1
.
In
the
later
time
also
of
Saul
,
and
after
his
death
,
vntil
the
second
election
of
Dauid
,
a
man
might
see
a
terrible
obscuring
&
darkening
of
the
true
visible
markes
of
the
Church
:
yea
as
it
were
a
totall
defacing
of
them
in
the
kingdome
of
Israel
vnder
the
persecution
of
Iesabel
,
so
farre
that
Elias
was
entered
into
this
opinion
,
that
hee
was
left
alone
to
serue
God
,
1.
King
.
19.10
.
And
as
for
the
kingdome
of
Iuda
,
the
state
of
the
Church
was
brought
there
to
that
point
,
that
euen
Iuda
iustified
Israel
,
as
Ezechiel
vpbraideth
her
therewith
,
Ezech.
16.51
.
And
what
could
the
seruice
and
worshippe
of
God
bee
vnder
Achaz
?
2.
Chron.
28.
&
vnder
Manasses
:
2.
King
.
21.
and
2.
Chronic.
33.
Finallie
during
the
seuentie
years
of
the
captiuitie
of
Babylon
,
whereunto
was
the
name
of
the
people
of
God
brought
?
And
vnder
the
persecution
of
Antiochus
,
vntil
the
purging
again
of
the
Temple
?
And
as
for
the
Christian
Church
,
what
was
the
desolation
thereof
in
the
most
part
of
the
world
,
then
when
the
Arrians
for
certain
hundreds
of
yeares
were
a-flote
&
bare
sway
?
But
especially
&
aboue
the
rest
,
that
desolation
is
to
be
marked
,
which
happened
after
the
Emperors
Maurice
and
Phocas
,
both
in
the
East
,
where
Mahomet
and
his
successours
haue
so
disfigured
this
spouse
,
that
yet
to
this
present
daie
can
shee
with
much
adoe
bee
knowen
,
and
in
the
West
,
by
the
Childe
of
perdition
,
seated
in
the
Temple
of
God
,
beeing
by
this
meanes
verified
and
yet
dailie
prooued
true
,
that
which
the
Lorde
himselfe
hereof
hath
foretolde
,
Luk.
18.8
.
and
the
Apostle
after
him
.
2.
Timot.
3.1
.
and
2.
Thessal
.
2.3
.
and
yet
more
clearly
Apoc.
12.14
.
12
But
notwithstanding
it
is
to
bee
noted
,
that
as
the
Sunne
,
beeing
by
the
interposition
of
the
Moone
ecclipsed
and
darckened
,
or
rather
hindered
to
cast
his
cleare
beames
vpon
the
earth
by
some
mistes
of
cloudes
for
a
time
,
in
respect
of
men
,
leaueth
not
for
all
this
to
remaine
in
his
owne
nature
full
of
light
,
and
of
brightnes
:
yea
and
it
maie
bee
that
some
sharpe
and
cleare
eies
maie
acknowledge
and
perceiue
his
beutie
and
brightnes
amidst
these
mists
:
euen
so
this
spouse
although
such
persecutions
doe
darken
,
and
as
I
may
so
say
,
doe
vtterly
take
away
her
natiue
and
ingenuous
beautie
,
yea
make
her
to
looke
like
a
Moore
or
Arabian
,
in
respect
of
men
,
who
by
this
meanes
know
her
not
:
so
is
it
notwithstanding
that
thorough
this
blackenesse
of
hers
remayne
certaine
traces
of
beautie
:
naie
farther
,
as
white
sheweth
more
white
,
being
laide
neare
vnto
blacke
:
so
afflictions
,
which
are
meant
by
this
blacknesse
,
cause
her
to
shewe
more
bewtifull
and
faire
,
both
to
her
Bridegroome
,
as
wee
shall
see
it
in
the
verses
following
,
and
vnto
them
which
knowe
her
well
,
as
Saint
Paul
,
2.
Cor.
11.30
.
and
Galat.
6.14
.
and
17.
And
this
is
the
reason
which
mooued
the
spouse
to
say
,
That
shee
is
blacke
and
yet
verie
faire
withall
,
and
that
on
one
side
,
shee
is
blacke
as
the
Tabernacles
of
the
Arabians
,
and
on
the
other
side
,
that
shee
is
white
and
shining
as
the
Tentes
and
Pauillions
of
Salomon
.
Neither
is
it
without
great
cause
,
that
shee
speaketh
in
this
place
of
Salomon
opposed
and
contrarie
matched
with
them
of
Kedar
.
For
all
the
shining
brightnesse
of
this
spouse
,
commeth
vnto
her
from
the
true
Salomon
,
which
is
that
true
king
of
peace
,
on
whome
dependeth
all
her
beeing
and
brightnesse
,
as
the
moone
hath
no
light
but
of
the
sunne
.
This
bewtie
is
also
wel
set
forth
and
described
in
the
45.
Psal.
vers
.
11.
vnto
which
the
Kedarits
are
here
opposed
,
I
meane
the
children
of
darckenesse
,
who
appertaine
not
at
all
to
this
King
of
light
,
nor
vnto
this
Queene
,
amongest
which
also
,
Dauid
complaineth
that
hee
had
dwelt
and
beene
held
captiue
too
long
:
Psalme
120.
vers.
5.
13
Now
by
these
matters
which
wee
haue
aboue
declared
,
and
the
times
wherein
we
are
,
the
Lord
maketh
vs
to
see
if
we
haue
any
eies
,
and
causeth
vs
feele
and
perceiue
if
we
be
not
more
then
bereaued
of
sense
,
how
not
onely
expedient
,
but
howe
altogether
necessarie
it
is
that
wee
bee
well
instructed
in
the
knowledge
of
the
true
markes
of
the
Church
,
being
in
so
manie
places
as
yet
wholly
defaced
,
and
in
other
places
so
counterfeited
,
that
it
is
hard
for
a
man
not
to
bee
deceaued
among
them
,
if
hee
looke
not
the
nearer
vnto
them
,
&
examine
all
by
this
touchstone
,
which
is
the
worde
of
the
Lorde
enregistred
by
the
Prophets
and
Apostles
,
the
summe
whereof
wee
haue
in
our
Christian
Creede
.
Aboue
all
let
these
temporizers
,
and
irresolute
,
and
politique
fellowes
of
our
time
,
vnto
whome
properlie
this
spouse
here
speaketh
,
looke
vnto
themseues
,
and
insteede
of
beeing
scandalized
and
offended
with
the
poore
estate
of
this
spouse
according
vnto
the
worlde
,
prouide
for
their
owne
conscience
vpon
paine
of
euerlasting
death
:
seeing
that
without
the
church
there
is
no
saluation
,
and
hearing
the
reprehension
which
Elias
maketh
against
them
which
knowe
not
on
which
side
to
turne
themselues
,
1.
Kings
.
18.21
.
let
them
take
pitty
on
themselues
,
and
ioine
themselues
vnto
this
spouse
,
to
the
end
all
may
come
togither
with
hir
vnto
eternal
and
euerlasting
blisse
and
felicity
,
through
our
Lorde
Iesus
Christ
,
Amen
.
THE
SEVENTH
SERMON
.
Our
helpe
be
in
the
name
of
God
,
&c.
It
is
written
as
followeth
in
the
first
Chapter
of
the
Canticle
of
Canticles
,
the
sixth
verse
.
6
Regard
me
not
that
I
am
browne
,
for
the
sun
hath
looked
vpon
me
.
The
sonnes
of
my
mother
were
angry
against
mee
,
they
set
mee
to
keepe
the
vineyard
,
but
I
kept
not
my
owne
vineyard
.
1
A
briefe
rehearsall
of
the
Sermon
going
before
.
2
The
Church
leaueth
not
to
bee
a
Church
for
some
defects
of
hers
,
bee
it
in
manners
or
in
doctrine
.
How
we
ought
to
beare
our selues
in
such
a
case
.
The
difference
betwixt
a
bodie
which
hath
some
fauls
&
defect
,
&
a
bodie
vtterlie
rotten
in
the
most
noble
and
chiefe
parts
.
3
The
crosse
ought
not
to
bring
the
Church
out
of
knowledge
,
but
is
contrariwise
an
expresse
demonstration
thereof
.
4
The
great
desolations
of
the
Church
haue
happened
by
the
principall
of
them
within
it
.
5
Wherefore
the
spouse
speaketh
here
of
a
vine
.
6
In
what
sense
the
Church
calleth
hir
persecutours
the
sonnes
of
hir
mother
.
7
Whence
the
anger
and
despite
of
bastard
brethren
proceedeth
against
their
innocent
sister
,
euen
to
put
her
sometimes
out
of
the
house
.
8
The
application
of
this
Doctrine
to
the
estate
of
the
Church
,
from
many
ages
,
vnto
this
which
is
now
.
WEE
haue
vnderstood
the
woordes
of
the
spouse
turning
her
speech
vnto
the
daughters
of
Ierusalem
,
that
is
to
say
,
vnto
them
who
according
to
the
diuersitie
of
times
which
went
before
Salomon
,
&
folowed
afterwards
,
beeing
Israelites
by
name
,
made
small
reckoning
notwithstanding
of
knowing
either
what
religion
was
(
amidst
the
conflicts
and
strifes
they
had
with
the
nations
bordering
about
them
)
or
what
this
spouse
meant
,
or
els
applied
themselues
to
the
greatest
and
mightiest
,
despising
the
poore
estate
and
condition
of
the
small
number
of
the
children
of
God
,
as
appeared
by
the
writings
of
the
Prophets
,
and
as
it
happened
vnto
Iesus
Christ
himselfe
,
Mat.
11.
and
Mar.
6.3
.
Whereupon
the
spouse
warned
them
,
that
for
all
this
shee
leaueth
not
to
haue
her
true
beuty
,
to
be
knowen
thereby
and
followed
.
But
now
shee
addeth
a
singular
exhortation
,
which
consisteth
in
three
points
:
the
first
,
that
it
is
not
the
outward
hew
which
men
must
stand
vpon
to
iudge
of
her
bewty
:
the
second
,
that
men
make
her
blacker
then
indeed
she
is
:
the
third
,
that
this
blackenesse
of
hers
is
not
naturall
,
and
therefore
by
consequent
will
not
alwaies
continue
to
be
such
,
adding
withall
,
through
whose
fault
it
is
that
shee
is
in
this
case
.
2
Now
touching
the
first
of
these
points
,
she
warneth
and
aduertiseth
them
,
not
to
stand
so
much
vpon
considering
of
her
in
this
hew
,
how
sun-burnt
soeuer
it
be
:
a
warning
&
aduertisment
of
al
others
most
necessarie
,
seeing
there
is
nothing
so
faire
and
perfect
in
nature
,
whereof
a
man
groweth
not
out
of
tast
and
liking
,
if
letting
passe
to
consider
the
bewty
and
goodnes
thereof
,
he
settle
his
minde
wholy
to
take
a
view
of
euery
defect
&
imperfection
which
may
be
found
in
it
:
whereas
rightly
to
iudge
of
a
thing
,
and
to
make
our
profit
thereby
,
we
must
equally
consider
of
it
,
and
vprightly
ballance
euerie
thing
in
it
.
And
as
this
measure
is
to
be
held
in
esteeming
al
other
things
,
so
is
it
especially
and
aboue
all
to
bee
obserued
in
this
matter
,
wherof
we
here
speak
.
They
whom
they
called
in
ancient
time
Catharists
,
as
also
the
Donatists
,
and
of
our
time
a
certain
sort
of
Anabaptists
make
good
proofe
hereof
:
who
imagining
a
perfect
beuty
of
a
church
in
this
world
,
seuer
themselues
from
all
others
(
as
if
in
their
particular
assemblies
this
perfection
were
to
be
found
)
wherein
they
doe
greatlie
abuse
and
deceiue
themselues
.
First
in
this
,
that
they
stand
only
vpon
the
defects
of
the
Church
,
thinking
that
therefore
the
Church
is
no
Church
.
Secondly
in
this
,
that
they
espy
a
mote
in
the
eie
of
an
other
,
&
will
not
see
the
beame
which
is
in
their
own
eies
.
We
are
therefore
to
note
,
that
there
is
a
diuersity
&
difference
of
defectes
and
imperfections
which
are
found
in
the
Church
.
The
first
are
touching
manners
,
which
howe
wicked
and
corrupt
soeuer
they
bee
,
either
in
the
pastours
and
sheepheards
,
or
in
the
sheep
,
ought
not
to
cast
vs
into
such
a
rage
as
therefore
to
thinke
,
that
there
is
no
Church
in
those
places
where
such
corruptions
are
found
.
I
say
so
long
as
the
truth
is
there
taught
,
according
to
that
which
the
Lord
said
speaking
to
the
Scribes
and
Pharisies
,
so
long
as
they
sate
in
the
chaire
of
Moses
,
that
is
to
say
,
so
long
as
they
taught
the
doctrine
of
Moses
:
doe
yee
,
saith
he
,
that
which
they
saie
,
but
doe
not
that
which
they
do
:
Mat.
23.2
.
Although
this
hinder
not
,
but
that
a
man
may
well
withdrawe
himselfe
from
the
company
of
such
men
,
following
the
Apostles
admonition
,
1.
Cor.
5.11
.
&
as
the
Prophet
protesteth
himselfe
did
,
Psal.
17.4
.
and
warneth
vs
to
do
the
like
,
Ps.
1.1
.
nay
letteth
not
,
but
that
a
man
may
retire
himselfe
into
purer
and
cleaner
flocks
(
if
there
be
any
such
)
and
where
he
may
be
in
lesse
danger
of
being
corrupted
by
the
contagion
and
infection
of
others
.
The
other
imperfection
consisteth
in
doctrine
.
In
which
againe
there
are
many
circumstances
to
be
considered
before
we
depriue
any
assembly
,
be
it
great
or
small
,
of
the
name
of
the
Church
.
And
that
this
should
be
so
,
we
see
by
the
first
epistle
of
Saint
Paul
to
the
Corinthians
,
that
in
the
church
of
Corinth
,
not
only
touching
manners
,
the
discipline
of
the
church
was
very
loosly
obserued
,
and
the
manner
of
teaching
the
word
greatly
prophaned
by
a
vaine
and
affected
kinde
of
babling
:
but
which
more
is
that
the
pro
and
the
con
touching
the
article
of
the
resurrection
of
the
dead
was
stoutly
and
stifly
disputed
,
an
article
notwithstanding
of
such
ground
&
foundation
in
the
Church
,
that
without
it
the
preaching
of
the
gospel
would
become
vaine
:
1.
Cor.
15.17
.
And
yet
notwithstanding
it
was
so
called
and
helde
of
the
Apostle
for
the
true
and
holy
Church
of
God
.
Among
the
Galathians
it
was
yet
worse
,
beeing
for
the
most
part
of
them
turned
aside
,
by
the
false
Apostles
,
from
the
principal
ground-plat
and
foundation
of
the
Christian
Church
,
namely
,
from
the
free
iustification
,
by
the
only
satisfaction
of
one
onely
Iesus
Christ
:
and
yet
all
this
notwithstanding
,
Saint
Paul
giueth
them
the
name
of
Church
.
The
reason
is
,
as
touching
the
Corinthians
,
because
they
shewed
not
themselues
incorrigible
and
past
amendment
,
and
that
,
though
there
were
some
but
badlie
instructed
in
the
article
of
the
resurrection
of
the
dead
,
notwithstanding
the
bodie
of
the
Church
did
stil
retaine
and
hold
the
truth
.
The
Galathians
also
had
not
banded
themselues
against
the
doctrin
of
the
Apostle
,
but
were
only
turned
somewhat
aside
by
a
light
headdines
,
and
yet
not
al
of
them
,
as
is
to
be
presupposed
.
The
like
is
also
to
bee
seene
by
that
which
the
Apostle
writeth
vnto
Timothy
,
and
likewise
by
the
second
of
Saint
Peter
,
and
that
of
Saint
Iude
,
that
there
were
already
false
teachers
,
and
wicked
Disciples
euen
in
the
bosome
of
the
Churches
,
which
notwithstanding
for
all
these
imperfections
,
left
not
to
be
called
true
Churches
:
as
a
man
leaueth
not
to
bee
a
man
,
though
he
haue
some
wert
or
some
vlcers
&
biles
in
one
part
of
his
body
.
But
the
case
is
otherwise
of
a
body
altogether
rotten
and
corrupted
in
the
noblest
and
principallest
partes
:
whereunto
the
Synagogues
of
the
Iewes
may
bee
compared
,
after
that
they
stubburnely
resisted
the
preaching
of
the
Apostle
,
from
which
,
for
this
cause
,
hee
vtterly
diuided
and
disioyned
the
Church
of
Ephesus
,
Act.
19.9
.
and
28.28
.
and
himselfe
also
hath
giuen
vs
a
rule
hereof
,
Philip.
3.2
.
Neither
are
we
otherwise
to
beleeue
or
to
doe
,
touching
such
assemblies
and
congregations
(
be
they
great
or
little
)
which
notoriously
and
stubburnly
oppose
themselues
against
the
principall
and
fundamental
articles
of
Christian
Religion
,
as
that
assembly
doth
at
this
daie
which
sitteth
vpon
the
seauen
hils
,
and
opposeth
it selfe
directlie
against
the
kingdome
of
Iesus
Christ
,
whose
name
notwithstanding
it
falsely
borroweth
,
and
therefore
we
haue
it
iustly
in
execration
and
hold
it
accursed
,
following
the
doctrine
of
the
Apostle
:
Galat.
1.8
.
To
come
therefore
to
our
purpose
,
we
must
take
heede
in
this
case
,
how
we
stand
in
such
sort
vpon
the
defectes
and
imperfections
of
one
Church
or
more
as
therefore
not
to
take
them
for
Churches
:
but
we
must
vse
those
ordinarie
means
which
God
hath
appointed
,
to
bear
with
that
which
is
to
be
borne
withal
,
to
remedie
that
which
may
be
remedied
,
and
to
take
heede
to
our selues
we
bee
not
smutted
,
as
they
saie
,
among
colliers
:
applying
all
our
studie
and
endeuour
to
mutual
edification
,
as
the
Prophets
and
Apostles
teach
vs
,
both
by
their
doctrine
and
by
their
example
.
3
It
is
verie
true
notwithstanding
that
the
spouse
speaketh
here
of
another
kind
of
blacknesse
,
to
wit
,
of
the
outward
ouerthrowe
and
dissipation
of
the
Church
by
the
vehemencie
of
persecutions
:
which
is
the
cause
that
many
making
no
difference
betweene
the
glittering
beuty
of
the
kingdomes
of
this
world
,
and
the
spirituall
beuty
of
that
kingdome
,
which
is
not
of
this
world
:
and
suffering
themselues
to
be
dazled
and
blinded
with
that
which
hath
onely
a
certaine
outward
glosse
:
eyther
enter
not
at
al
into
the
Church
,
or
if
happily
they
bee
entered
,
retire
themselues
afterward
out
of
it
,
to
returne
againe
to
their
vomit
,
2.
Pet.
2.22
.
For
fault
of
hearkening
vnto
this
warning
and
aduertisement
,
not
to
rely
or
stand
vpon
this
outward
black
and
hideous
appearance
of
the
crosse
;
but
contrariwise
to
waigh
and
consider
well
the
true
and
natiue
beutie
of
the
Church
,
in
the
middest
of
her
greatest
afflictions
.
According
hereunto
the
Lord
hauing
warned
vs
that
his
kingdom
commeth
not
with
such
obseruation
,
Luk.
17.20
.
hath
said
also
,
That
he
shal
be
happy
which
shal
not
be
offended
at
him
,
who
notwithstanding
is
called
a
man
of
sorrowes
and
griefes
,
and
so
disfigured
,
Esaie
53.3
.
that
hee
is
compared
vnto
a
worme
of
the
earth
:
Psal.
22.6
.
to
whom
notwithstanding
the
church
must
be
made
conformable
to
bee
the
true
church
,
Rom.
8.29
.
in
such
sort
,
that
so
far
it
is
that
the
crosse
maketh
the
Church
not
to
be
knowen
,
that
on
the
contrarie
it
is
the
true
mark
thereof
being
giuen
to
none
but
to
the
true
beleeuers
,
to
suffer
for
the
name
of
God
,
the
Apostle
crying
out
,
That
this
is
it
whereof
he
wil
boast
himselfe
:
Gal.
6.14
.
Mat.
5.10
.
Phil.
1.19
.
and
elsewhere
throughout
the
Scripture
.
Hereunto
is
referred
the
second
point
which
I
haue
touched
,
being
contained
in
this
,
that
the
Church
which
called
her selfe
black
,
saith
that
she
is
Browne
,
as
if
she
should
saie
to
these
Daughters
of
Ierusalem
,
Comparing
my selfe
with
you
,
who
are
so
fresh
and
so
faire
,
it
seemeth
indeed
that
there
is
nothing
more
black
then
I
:
but
yet
if
your
eies
be
good
,
you
shal
find
that
albeit
I
be
browne
and
sunneburnt
by
the
parching
of
the
sunne
,
yet
am
I
not
for
al
my
tanned
hew
,
an
Arabian
or
Aethiopian
.
For
ouer
and
besides
that
which
hath
beene
said
of
the
happie
end
&
issue
of
the
afflictions
of
the
Church
,
there
is
an
exceeding
difference
,
between
the
most
miserable
estate
of
those
who
are
blatched
before
God
,
by
his
iust
vengeances
,
or
which
are
left
remaining
in
their
naturall
blacknes
:
and
betweene
the
confidences
and
assurances
of
the
children
of
god
afflicted
for
righteousnes
,
and
for
the
glory
of
the
Lorde
,
who
bestoweth
this
great
fauor
and
grace
vpon
them
to
be
glorified
in
them
.
Farther
if
we
consider
of
the
estate
of
the
church
in
her
greatest
afflictions
,
it
is
not
so
miserable
as
men
think
it
is
.
For
as
the
Apostle
teacheth
vs
,
God
is
faithful
,
and
neuer
suffereth
such
as
are
his
to
bee
tryed
aboue
that
which
they
are
able
to
beare
,
1.
Cor.
10.13
.
And
therefore
verie
true
it
is
that
wee
are
pressed
in
euerie
sort
,
but
not
crased
or
broken
,
beeing
in
want
and
penurie
wee
are
not
destitute
and
distressed
,
beeing
persecuted
we
are
not
forsaken
,
being
beaten
downe
we
perish
not
,
2.
Cor.
4.8
.
In
a
word
if
we
ought
to
iudge
of
the
nature
of
thinges
,
according
to
their
last
effect
and
working
,
this
browne
or
tanned
colour
is
the
meanes
to
come
vnto
our
true
and
perfect
whitenes
,
the
sufferings
of
this
world
beeing
in
no
point
comparable
vnto
the
glory
which
wayteth
for
vs
,
2.
Cor.
4.17
.
the
waie
vnto
which
is
the
crosse
,
or
sufferings
,
I
meane
for
righteousnes
and
for
Iesus
christ
:
Matt.
5.11
.
This
is
the
confort
which
we
ought
at
this
day
to
oppose
against
these
Daughters
of
the
terrestriall
and
earthlie
Ierusalem
,
who
think
vs
so
poore
and
miserable
,
not
knowing
what
our
riches
are
,
&
how
yet
at
this
day
it
is
in
Aegypt
that
there
is
darcknes
,
and
light
in
the
land
of
Gosen
onelie
.
Let
vs
giue
them
leaue
therefore
to
iudge
of
our
coulour
black
or
browne
,
as
they
list
;
it
sufficeth
vs
that
the
spirit
of
God
iudgeth
altogither
otherwise
,
to
whose
iudgement
we
appeale
,
being
assured
we
shal
get
and
win
our
cause
.
4
The
third
point
of
this
aduertisement
or
lesson
,
namely
,
that
which
the
spouse
addeth
,
That
this
browne
colour
of
hers
is
hapned
her
not
from
her
birth
,
but
by
the
means
of
the
sonnes
of
her
Mother
,
who
droue
her
out
of
doores
,
and
set
her
in
the
parching
of
the
sunne
,
beeing
constrained
to
keepe
her selfe
among
strange
vineyards
,
whereas
shee
ought
to
haue
kept
her
owne
vineyard
:
this
I
saie
,
containeth
also
an
excellent
doctrine
and
instruction
.
For
the
vnderstanding
whereof
,
wee
must
first
of
all
note
,
that
by
this
natural
beutie
and
fairenes
,
with
which
this
accident
sunne-burning
is
contrary
matched
,
is
not
vnderstoode
or
meant
the
qualitie
or
condition
of
the
children
of
God
in
their
first
generation
and
birth
,
according
to
the
which
they
are
borne
in
themselues
the
children
of
wrath
as
are
others
,
Eph.
2.3
.
and
consequentlie
are
most
foule
,
vile
,
and
filthy
:
by
reason
whereof
,
the
Church
,
which
is
the
assemblie
of
the
faithfull
,
is
compared
,
in
respect
of
her
first
estate
,
vnto
a
foule
and
filthie
maiden
child
comming
out
of
the
womb
of
her
mother
,
Ezech.
16.6
.
but
we
must
refer
the
original
and
beginning
of
this
beutie
,
vnto
her
free
vocation
and
calling
or
spiritual
newe-birth
,
Ioh.
3.6
.
and
to
that
which
foloweth
in
Ezech.
16.4
.
and
the
other
verses
following
.
Hereunto
accordeth
that
which
is
said
of
Abraham
himselfe
,
Iosua
24.2
.
to
that
beuty
,
that
is
to
say
,
to
that
happie
estate
compared
to
the
marriage
of
the
Lord
and
of
his
church
,
(
of
the
fiansailes
whereof
the
contract
is
already
made
&
passed
in
most
excellent
magnificencie
in
the
mount
of
Sinai
,
then
when
the
tabernacle
with
all
the
seruice
thereof
was
established
,
the
bodie
whereof
is
our
Lord
Iesus
Christ
,
Col.
2.17
.
Heb.
9.
)
to
that
beauty
,
I
say
,
and
brightnes
,
which
againe
shewed
it selfe
yet
greater
,
in
the
time
of
Dauid
and
Salomon
,
(
so
long
as
hee
continued
wise
)
this
sunne-burnt
hew
of
hers
,
which
is
here
spoken
of
,
is
opposed
:
which
may
bee
vnderstoode
after
two
sorts
:
namely
,
referring
it
either
to
the
great
and
horrible
confusion
,
which
hapned
more
then
once
after
the
death
of
Iosua
,
vntil
the
time
of
Dauid
(
as
is
to
bee
seene
in
the
history
of
the
Iudges
)
or
els
speaking
of
other
most
strange
desolations
,
which
happened
both
in
Iuda
,
vnder
the
most
part
of
the
kings
which
were
of
the
race
of
Dauid
,
as
also
especiallie
in
the
kingdome
of
Israel
,
vntill
the
time
that
the
poore
Church
was
exiled
and
banished
among
the
barbarous
and
sauadge
nations
,
yea
and
after
the
returne
from
out
of
the
captiuity
of
Babylon
,
aswel
vnder
the
empire
of
the
Greekes
as
also
the
Romans
,
euen
to
the
comming
and
departure
of
Iesus
Christ
,
which
confusions
and
desolations
of
the
church
wee
maie
say
to
haue
beene
in
this
place
prophetically
foretold
by
Salomon
.
And
as
for
that
which
might
heere
bee
replied
,
that
mention
is
heere
by
name
made
of
that
banishment
and
driuing
forth
of
hers
which
befel
her
,
not
by
straungers
,
but
by
such
as
were
within
,
whom
the
spouse
calleth
the
sonnes
of
her
mother
:
I
aunswere
first
,
that
the
most
notorious
desolations
of
the
church
,
are
not
those
which
hapned
vnto
the
church
of
the
Iewes
,
both
by
the
people
bordering
about
them
,
&
sowed
and
scattered
among
them
(
whom
they
should
haue
rooted
out
and
exterminated
)
and
by
those
which
were
farther
remoued
,
I
meane
,
the
Assyrians
,
Chaldaeans
,
Aegyptians
&
others
,
of
whom
the
holy
&
sacred
histories
make
mention
:
but
those
which
hapned
by
the
negligence
&
wickednes
of
the
gouerners
&
rulers
,
as
is
in
the
historie
of
the
Iudges
expreslie
to
be
seen
,
and
in
the
ciuil
war
,
Chap.
12.
yea
vnder
Sampson
himself
,
whose
life
doth
verie
well
declare
,
the
little
regard
which
the
Leuits
then
had
of
their
duty
.
But
this
is
especially
to
be
seene
in
the
storie
of
the
ciuil
war
against
the
Beniamites
.
As
for
the
history
of
the
wicked
kings
,
this
is
yet
more
notably
to
be
seen
aswel
in
the
kingdome
of
Israel
,
where
the
whole
publick
seruice
of
God
was
ouerthrowen
and
ruined
,
and
the
Leuites
themselues
driuen
forth
and
expulsed
,
so
far
that
the
rest
of
the
poore
Prophets
were
constrained
to
bee
hidden
in
holes
and
dennes
,
and
that
by
the
singular
bountie
and
goodnes
of
one
man
,
there
to
be
norished
and
sustained
with
bread
and
water
:
1.
King
.
18.13
.
as
also
in
the
kingdome
of
Iuda
,
in
which
the
faithful
seruants
of
God
had
no
worse
nor
no
crueller
enimies
then
the
Kings
and
the
Priestes
,
namely
vnder
Achaz
:
2.
King
.
16.12
.
and
vnder
Manasses
:
2.
King
.
21.9
.
Secondly
it
is
to
bee
noted
that
when
the
Lord
exercised
his
iust
iudgements
vpon
his
people
by
straunge
nations
neare
or
far
off
,
it
was
in
manner
alwaies
because
of
the
outrages
and
enormities
committed
within
,
both
by
the
priests
,
and
by
other
the
gouernours
and
officers
,
so
that
this
poore
desolate
spouse
doth
iustly
and
by
good
right
impute
al
this
mischiefe
and
misery
which
hath
so
disfigured
and
marred
her
fauour
,
to
the
sonnes
of
her
Mother
,
who
draue
her
forth
out
of
her
owne
vineyard
,
and
set
her
foorth
to
the
open
parching
of
the
sunne
,
that
is
to
al
the
iniuries
and
contumelies
which
might
happen
to
a
poore
vagabound
subiected
and
made
a
slaue
to
strangers
her
enemies
.
5
To
go
on
,
we
are
to
obserue
that
it
is
not
in
this
place
alone
that
the
heritage
and
possession
assigned
and
allotted
to
the
Church
of
the
Iewes
(
I
meane
the
land
of
Chanaan
)
is
compared
to
a
vineyard
well
planted
,
well
husbanded
,
enuironed
and
compassed
about
with
good
ditches
for
her
defence
and
safegard
,
and
blessed
most
plentifully
with
al
manner
of
blessings
:
but
also
Psal.
80.
by
Asaph
in
the
time
of
Dauid
and
Salomon
,
and
afterward
by
Esay
5.1
.
Ier.
2.21
.
Eze.
17.
which
was
afterward
most
largely
and
amply
expounded
by
the
Lord
himself
:
Mat.
21.33
.
Neither
is
it
without
most
great
and
waighty
reason
that
the
holy
Ghost
vseth
this
similitude
as
being
marueilous
apt
&
conuenient
,
seeing
there
is
no
kind
of
possession
more
profitable
and
fruitfull
,
or
which
requireth
more
care
and
diligence
to
bee
husbanded
and
trimmed
.
And
because
that
as
there
is
but
one
god
,
so
there
is
but
one
faith
&
one
Church
,
as
also
at
that
time
there
was
but
one
onely
land
consecrated
and
halowed
vnto
God
,
one
onely
people
comprised
in
the
couenant
,
one
onely
place
established
and
consecrated
in
Ierusalem
for
the
outwarde
ordinarie
seruice
of
the
Lord
:
therefore
the
spouse
speaketh
here
but
of
one
vineyard
in
the
singular
number
,
to
the
which
the
straunge
vineyards
are
contrary
opposed
in
the
plural
number
,
because
false
worshippes
and
religions
,
and
false
Churches
are
without
number
.
6
Shee
complaineth
therefore
that
the
sonnes
of
her
mother
,
suffered
her
not
to
bee
maintained
in
the
possession
of
her
owne
vineyard
where
shee
might
haue
beene
well
brought
vp
and
preserued
vnder
couert
,
in
her
bewty
.
And
if
a
man
demaund
the
question
wherefore
shee
called
not
rather
them
of
whom
shee
complaineth
,
sonnes
of
her
father
or
her
bretheren
,
then
sonnes
of
her
mother
;
I
answere
,
that
this
was
therefore
,
because
she
meant
by
this
meanes
so
to
spare
her
mother
and
her
halfe
brethren
,
by
a
modesty
verie
sitting
and
beseeming
the
person
vnder
which
the
true
Church
is
here
represented
vnto
vs
,
that
notwithstanding
shee
would
not
keepe
it
silent
,
that
her
mother
had
forgotten
herselfe
,
I
mean
this
very
same
Church
considered
as
it
were
in
an
other
person
,
the
mother
of
her
,
which
here
complaineth
,
to
wit
,
in
asmuch
as
she
ordered
and
ruled
herselfe
well
at
the
beginning
,
but
after
that
shee
had
brought
forth
this
we
here
speake
of
vnto
the
Lorde
,
shee
was
turned
aside
afterwardes
after
straunge
gods
in
all
manner
of
outragious
dissolution
,
as
the
Prophets
so
oft
and
in
so
manie
places
vpbraide
her
.
She
confesseth
therfore
that
those
of
whom
shee
complaineth
,
that
is
to
say
,
the
wicked
gouernours
and
false
pastours
,
are
indeede
issued
and
descended
from
her
mother
,
but
not
in
true
and
lawfull
wedlocke
,
as
is
at
large
handled
by
Ezechiel
in
his
16.
Chapter
aboue
alleadged
,
and
vnder
the
names
of
two
sisters
representing
the
two
kingdomes
of
Israell
and
of
Iuda
,
Chapter
23.
and
by
the
other
Prophetes
.
This
is
then
as
much
,
as
if
shee
called
them
in
plaine
termes
bastardes
,
as
in
the
Psalme
144.11
.
but
that
,
as
I
saide
before
,
this
manner
of
speaking
is
more
milde
and
modest
,
which
Dauid
also
in
the
person
of
Christ
vseth
,
Psalme
69.8
.
7
And
we
must
note
well
these
woordes
,
That
the
sonnes
of
her
mother
were
angrie
against
this
spouse
.
The
cause
hereof
is
elswhere
declared
to
be
,
because
he
which
doth
euil
hateth
the
light
,
for
that
his
workes
are
by
it
reprooued
,
Ioh.
3.19
.
and
because
also
the
Church
is
not
of
the
worlde
,
the
amitie
wherof
is
enmitie
with
God
,
Iames
4.4
.
Behold
then
how
the
world
vseth
it selfe
,
which
beeing
in
the
middest
of
the
church
of
God
hateth
it
without
cause
;
who
is
angry
also
,
but
after
an
other
fashion
.
For
the
Church
is
not
angry
with
the
persons
,
but
with
the
sinnes
of
them
who
seeke
their
owne
destruction
,
whom
she
also
seeketh
to
drawe
thence
by
all
meanes
,
requiting
them
with
good
for
their
euill
.
Besides
,
it
is
well
to
bee
noted
,
that
these
bastard
brethren
vse
not
onlie
mischieuous
counsaile
against
their
sister
,
but
when
it
so
pleaseth
God
,
dispossesse
her
for
a
time
,
and
enioy
the
vineyarde
themselues
vntill
the
Lord
restore
againe
the
heritage
to
the
right
owner
and
possessor
,
Psal.
80.
and
Math.
20.
8
This
place
therefore
containeth
a
most
excellent
doctrine
,
and
such
,
as
is
of
all
other
most
necessarie
for
vs
in
these
daies
,
to
bee
a
warning
vnto
them
,
who
in
our
time
think
it
so
strange
a
point
of
doctrine
which
we
teach
,
and
which
is
most
cleare
and
euident
,
namely
that
the
desolation
of
the
christian
church
is
proceeded
from
those
wicked
vinekeepers
,
who
haue
laide
it
so
wast
,
that
scarcely
there
remained
any
appearance
of
the
vineyarde
within
these
seuenty
years
.
This
seemeth
I
say
so
strange
a
matter
vnto
them
,
that
this
is
at
this
day
the
point
,
whereon
many
doe
especially
stand
,
and
will
not
themselues
acknowledge
,
or
abide
that
others
should
confesse
the
poore
church
was
euer
so
blacke
burnt
,
which
recouereth
notwithstanding
by
litle
and
litle
her
bewtifull
hew
,
and
desireth
to
be
repossessed
in
her
vineyard
(
which
is
not
at
this
day
one
onely
region
and
countrie
,
or
one
only
city
,
but
the
whole
vniuersall
worlde
which
ought
to
acknowledge
his
Lorde
and
redeemer
,
the
sonne
of
God
)
of
all
which
countrie
shee
hath
been
by
litle
&
litle
dispossessed
,
by
those
two
Sees
opposed
to
that
of
Iesus
Christ
,
the
one
in
the
East
,
the
other
in
the
West
.
Wee
see
howe
the
same
happened
so
oft
in
the
church
of
the
Iewes
,
that
it
may
be
said
that
amongst
al
those
which
ruled
&
gouerned
it
,
we
shall
hardly
find
a
douzen
which
were
not
rather
destroyers
then
builders
(
as
the
sacred
histories
can
witnesse
)
that
being
in
the
later
times
accomplished
,
especially
against
the
proper
person
of
the
Lorde
,
which
was
foretolde
Psal.
118.22
.
Esay
.
28.6
.
Matth.
23.33
.
the
city
of
Hierusalem
being
specially
called
the
murdering
citie
,
Matth.
23.37
.
They
must
therefore
now
bring
vs
forth
some
prophesie
or
pomise
,
by
which
the
priuilege
may
appear
,
which
they
say
is
granted
vnto
the
city
and
See
of
Rome
,
to
be
not
only
the
mother
city
of
the
vniuersall
Church
,
as
shee
was
of
the
auncient
Romane
empire
,
but
also
to
haue
this
prerogatiue
,
that
shee
can
neuer
erre
.
But
so
far
she
is
from
being
such
,
that
contrarywise
she
is
pointed
out
as
it
were
by
the
finger
to
be
the
See
of
Apostasie
,
both
by
Saint
Paul
,
2.
Thes.
2.3
.
and
by
Saint
Iohn
in
the
Apocalyps
,
and
by
many
auncient
fathers
both
Greeke
and
Latin
,
although
they
in
their
time
sawe
not
that
which
was
alreadie
before
their
eies
.
Neither
is
this
come
to
passe
onely
in
this
See
which
is
the
Image
of
the
beast
,
namely
of
the
Romane
Empire
which
it
succeeded
,
but
also
in
other
Churches
of
all
the
foure
corners
and
quarters
of
the
worlde
,
being
a
thing
easie
to
be
shewen
,
that
according
to
that
which
S.
Paul
foretold
,
Act.
20.30
.
there
is
scant
any
heresie
risen
in
the
church
,
since
the
time
of
the
Apostles
,
which
was
not
either
first
forged
,
or
afterward
set
forwarde
and
coloured
,
by
false
Bishops
,
Priests
,
or
Monckes
.
And
yet
in
our
time
beholde
those
which
hinder
the
work
of
the
Lord
,
and
will
not
suffer
that
the
vineyarde
,
which
they
haue
so
vnhappily
and
pittifully
handeled
,
and
as
much
as
lay
in
them
vtterly
destroied
and
laid
wast
,
be
restablished
in
the
handes
of
faithful
pastours
,
which
notwithstanding
the
Lorde
of
the
vineyarde
will
doe
in
his
good
time
,
hauing
heard
the
sighes
and
lamentations
of
his
poore
desolate
spouse
,
as
it
hath
pleased
him
alreadie
to
beginne
to
do
in
some
places
of
his
great
grace
and
mercy
.
Amen
.
According
to
this
doctrine
,
&c.
THE
EIGHTH
SERMON
.
Our
helpe
be
in
the
name
of
God
,
&c.
It
is
written
as
followeth
in
the
first
Chapter
of
the
Canticle
of
Canticles
,
the
seuenth
verse
.
7
O
thou
whom
my
soule
loueth
,
shewe
me
where
thou
feedest
and
causest
(
thy
flocke
)
to
rest
at
noone
.
1
Whence
the
reformation
of
the
church
is
to
be
drawen
:
and
the
faultes
which
haue
beene
,
and
yet
are
committed
in
this
behalfe
.
2
This
reformation
proceeding
from
the
sole
and
onlie
grace
of
God
,
ought
to
be
sought
after
and
desired
with
a
singuler
and
vpright
affection
.
3
The
Bridegrome
compared
to
a
shepheard
,
&
the
Bride
or
spouse
to
a
flocke
.
4
The
sheepe
which
are
scared
must
seeke
after
the
flocke
.
5
Where
there
is
rest
to
be
found
amidst
the
most
violent
tempests
.
6
A
great
fault
of
them
who
get
them
forth
out
of
the
place
of
rest
,
to
cast
themselues
into
the
sea
.
7
This
repose
&
rest
is
not
found
,
but
in
the
companie
which
is
fed
by
him
,
who
is
the
true
shepheard
in
name
&
in
deed
.
8
The
marcks
of
false
sheepheards
&
flockes
which
a
man
must
take
heed
of
.
9
The
Philosophers
haue
in
vaine
sought
after
repose
and
tranquillitie
in
their
Philosophy
.
10
There
is
a
false
Christianisme
,
&
a
false
Iesus
Christ
.
11
Who
is
the
tru
Iesus
Christ
,
&
how
we
finde
in
him
alone
,
true
repose
&
rest
in
our
soules
.
12
What
the
parching
of
noone
is
,
which
is
here
mentioned
.
THE
state
and
condition
in
which
the
Church
is
represented
in
the
verse
going
before
,
teacheth
vs
what
that
is
she
meaneth
heere
to
saie
,
turning
her
speech
vnto
her
Bridegroome
:
which
is
this
in
summe
,
that
beeing
so
driuen
from
post
to
piller
,
so
tired
&
tormented
by
her
bastard
and
degenerat
brethren
,
and
assuring
her selfe
of
the
dilection
of
her
spouse
,
how
black
and
sun-burnt
soeuer
she
be
through
this
hard
and
il
vsage
and
entertainement
she
hath
had
,
she
now
beseecheth
him
to
tel
her
,
where
she
may
find
him
,
to
bee
not
onelie
reestablished
in
her
former
estate
,
but
which
is
more
,
to
come
nearer
vnto
him
then
euer
she
was
,
to
the
end
she
may
be
the
more
adorned
&
beutified
by
him
.
This
is
the
summe
of
that
which
is
taught
vs
in
this
verse
,
containing
a
most
excellent
and
most
necessarie
doctrine
,
especiallie
for
this
time
wherein
wee
now
liue
,
in
which
the
question
of
the
restablishment
&
reformation
of
this
poore
spouse
so
miserablie
disfigured
by
her
pastors
,
is
of
all
others
most
debated
and
handled
.
Now
there
is
not
a
woord
in
this
place
which
hath
not
in
it
a
marueilous
waight
.
Let
vs
therefore
note
,
first
of
al
,
to
whom
she
speaketh
,
and
then
with
what
a
vehement
affection
she
speaketh
,
and
thirdly
what
she
meaneth
when
she
saith
,
O
thou
whom
my
soule
loueth
&c.
She
speaketh
vnto
her
Bridegrome
,
her
beloued
,
our
Lord
Iesus
Christ
,
she
protesteth
that
she
speaketh
vnfainedly
and
without
hipocrisie
,
euen
with
the
whole
affection
of
her
hart
:
and
to
induce
him
to
aunswer
her
,
she
maketh
mention
of
her
entire
amity
&
loue
which
she
beareth
him
.
First
of
all
therefore
let
vs
learne
heere
this
lesson
,
that
when
the
question
is
of
returning
and
bringing
back
againe
the
Church
of
God
after
these
desolations
,
to
hir
true
beuty
&
brightnes
,
we
may
not
talk
of
seeking
the
manner
and
means
to
doe
this
in
our
owne
braine
,
but
we
must
haue
an
eie
vnto
God
,
to
whom
alone
it
appertaineth
,
to
cloth
and
trimme
vp
his
spouse
after
his
owne
liking
:
and
if
we
doe
otherwise
,
wee
goe
about
nothing
else
but
to
disguise
and
disfigure
her
,
sometime
after
one
fashion
,
sometimes
after
another
,
as
wee
see
it
hath
hapned
heretofore
in
the
Christian
church
,
and
is
much
to
be
feared
least
it
also
happen
and
come
to
passe
in
our
time
.
For
from
whence
came
this
transformation
of
the
christian
church
,
but
from
this
,
that
the
successours
of
the
first
pastors
established
by
the
Apostles
,
in
steed
of
keeping
themselues
to
these
simple
and
natiue
ornaments
,
which
the
true
Apostles
had
cut
out
,
&
prouided
&
fitted
this
spouse
withal
,
would
needes
set
vp
a
seruice
of
their
owne
,
with
such
fashions
and
manners
of
doing
,
as
are
some
of
them
manifestlie
borrowed
from
Iudaisme
,
others
taken
from
Paganisme
it selfe
,
others
forged
and
inuented
according
to
the
lust
&
fancy
of
certain
bishops
:
&
as
some
churches
had
authority
&
credit
aboue
others
,
so
these
ceremonies
were
accordingly
receiued
either
more
or
lesse
,
vntil
at
the
last
they
became
catholick
,
that
is
to
say
,
vniuersal
.
I
speake
of
nothing
here
which
may
not
be
shewn
in
particular
,
&
that
by
euident
testimonies
,
if
the
time
would
suffer
me
.
And
how
came
these
vp
?
Vnder
a
shadowe
&
colour
of
deuotion
forsooth
,
&
of
making
the
seruice
of
Christians
more
goodly
&
commendable
.
And
what
is
come
of
this
?
Mary
this
,
that
our
crafty
&
suttle
enimy
seruing
himselfe
by
litle
&
litle
,
euen
by
them
who
thought
to
doe
the
clean
contrary
,
is
at
length
come
vnto
that
he
alwaies
aimed
&
shot
at
,
which
is
to
transforme
&
change
the
pure
and
chast
spouse
of
the
Lord
into
a
painted
&
diapred
harlot
.
So
fell
it
out
in
the
church
of
the
Israelites
,
when
in
lieu
of
considering
what
Moses
had
said
&
taught
them
,
&
what
himselfe
had
diligently
&
exactly
obserued
,
Heb.
3.5
.
namely
that
he
did
all
things
according
to
the
model
&
pattern
which
he
had
seen
in
the
mount
,
Exod.
25.40
.
with
an
expresse
commandement
vnto
the
Israelits
,
not
to
ad
or
diminish
any
thing
from
that
,
which
the
Lord
had
expresly
ordained
by
his
word
,
Deut.
4.2
.
they
presumed
to
mingle
with
it
their
traditions
&
inuentions
,
such
as
were
not
only
vaine
&
frustratory
,
as
the
lord
speaketh
of
them
,
Esay
.
29.13
.
but
finally
such
as
were
abominable
&
directly
opposed
against
the
commandement
of
God
,
Mat.
15.6
.
Behold
how
men
turning
themselues
aside
by
litle
&
litle
from
the
word
of
god
,
do
first
build
hay
&
stubble
,
holding
notwithstanding
the
foundation
,
as
the
Apostle
foresawe
&
foretold
,
1.
Cor.
3.12
.
&
from
thence
,
proceede
to
prescribe
God
himselfe
a
law
,
notwithstanding
the
admonitions
&
aduertisements
of
the
Apostle
,
2.
Tim.
3.1
.
&
Coloss.
2.18
.
&
the
verses
following
.
The
question
therefore
being
at
this
day
of
reforming
the
church
,
the
day
of
the
Lord
being
appeared
aswell
to
consume
&
destroy
this
stubble
&
hay
by
that
fiery
flaming
two
edged
sword
,
Apoc.
1.16
,
as
also
to
destroy
by
spirituall
armes
&
weapons
euery
high
thing
which
lifteth
it selfe
vp
against
god
,
2.
Cor.
10.4
.
We
are
taught
in
this
place
to
haue
our
recourse
to
the
only
wisedome
of
God
(
which
is
so
exactly
set
downe
&
enregistred
in
his
word
)
doing
nothing
of
our
owne
head
,
for
feare
our selues
offend
in
that
which
we
would
amend
.
And
would
to
god
many
had
had
more
regard
hereunto
at
the
beginning
then
they
haue
had
,
whereas
in
many
places
some
would
needes
moderate
that
which
they
should
vtterly
haue
rooted
out
,
retaining
in
churches
&
holy
places
made
for
deuotion
,
images
,
crosses
,
albes
,
copes
,
with
like
trumpery
,
calling
al
these
things
,
things
indifferent
,
not
regarding
the
decision
which
christ
hath
to
the
contrary
in
this
behalfe
,
speaking
of
the
washing
of
the
hands
of
the
Pharisies
,
Mar.
7.2
.
although
washing
of
the
hands
be
a
thing
in
it selfe
not
only
indifferent
,
but
such
as
might
wel
couer
it selfe
with
the
cloake
of
honesty
&
cleanlinesse
.
Others
in
lieu
of
contenting
themselues
with
the
vocations
and
callings
ordained
by
the
holy
ghost
for
the
gouernment
&
administration
of
the
church
of
god
,
folowing
heerein
those
among
the
kings
of
Iuda
,
haue
so
reformed
the
church
,
that
notwithstanding
they
haue
left
the
high
places
to
stand
vp
still
:
in
such
sort
that
in
the
end
if
God
prouide
not
the
better
against
it
,
they
shal
find
they
are
fallen
out
of
a
cold
ague
into
an
hot
feuer
.
The
lord
of
his
mercy
remedy
it
according
as
this
spouse
heere
teacheth
vs
,
&
the
aunswere
which
is
made
her
afterwards
by
her
bridegroome
.
2
It
pertaineth
therfore
to
god
alone
to
teach
vs
the
forme
of
reforming
his
building
,
which
is
for
this
cause
called
the
building
of
God
,
1
Cor.
3.9
.
wherunto
we
are
yet
farder
to
adde
,
that
it
is
belonging
to
him
alone
,
euen
then
when
he
hath
adorned
her
,
to
giue
vs
eies
to
know
her
to
be
such
as
shee
is
,
that
so
we
may
adioin
our selues
vnto
her
.
For
otherwise
,
the
ghospel
,
which
is
the
ornament
of
the
church
which
beutifieth
it
,
&
discerneth
&
seuereth
it
from
the
world
(
the
apparance
&
shew
whereof
doth
deceiue
vs
)
1.
Cor.
7.31
.
wil
be
vnto
vs
either
an
offence
,
or
a
mockery
,
1.
Cor.
1.23
.
He
must
therefore
giue
vs
eies
to
see
,
Psal.
146.8
.
eares
vnto
our
hart
to
heare
,
Psal.
40.8
.
in
a
word
,
we
must
be
taught
of
him
:
Esay
54.13
.
of
him
I
say
,
who
leadeth
vs
into
al
truth
:
Ioh.
16.13
.
which
the
spouse
in
this
place
desireth
,
in
this
desolation
of
hers
,
wherein
we
see
her
to
be
at
this
daie
.
For
if
this
light
is
not
then
knowen
of
men
,
when
it
shineth
most
clearly
,
2.
Cor.
4.4
.
what
might
it
be
when
God
so
long
a
time
withdrew
this
light
from
the
world
?
It
is
therefore
to
God
that
we
must
say
,
shew
me
where
thou
feedest
thy
flock
.
But
this
is
not
yet
enough
to
desire
to
learne
this
of
him
,
but
wee
must
demaund
with
a
true
&
ardent
desire
,
not
bringing
anie
thing
else
but
a
true
and
vpright
affection
and
desire
of
the
aduauncing
of
the
glorie
of
God
.
And
this
is
it
which
this
spouse
testifieth
by
these
words
,
O
thou
whom
my
soule
loueth
,
that
is
to
say
,
O
my
Bridegroome
and
Sauiour
,
vnto
whom
I
haue
dedicated
and
yeelded
vp
my
whole
affection
.
It
is
no
maruaile
therefore
,
if
we
see
at
this
daie
the
woorke
of
God
,
insteede
of
going
forward
to
go
backward
;
yea
the
darknes
redoubled
in
manie
places
,
in
the
which
the
sunne
of
truth
began
to
shine
verie
clearely
:
for
experience
hath
prooued
vnto
vs
that
there
are
but
too
manie
which
haue
spoiled
the
harlot
of
her
trinkets
and
iewels
,
not
to
doe
with
them
as
Moses
did
with
the
golden
calfe
,
Exod.
32.20
.
or
as
Ezechias
with
the
brazen
serpent
,
2.
King
.
18.4
.
as
neither
is
it
requisite
wee
should
alwaies
doe
the
like
,
or
that
wee
may
not
turne
that
to
good
and
holie
vses
which
was
before
applied
vnto
superstition
,
but
(
dare
I
speak
it
?
Yea
)
but
make
their
own
state
the
mightier
by
that
of
another
,
leauing
Iesus
Christ
as
the
soldiers
did
which
crucified
him
either
stark
naked
,
or
at
least
but
badly
&
soryly
cladded
,
the
effects
whereof
we
see
already
,
giuing
them
occasion
which
are
culpable
of
this
euil
to
think
vpon
it
,
&
to
them
which
haue
done
better
,
to
thank
god
therefore
,
&
to
take
heed
of
it
.
For
so
to
doe
is
not
to
loue
God
,
but
the
goods
of
God
,
more
then
God
and
without
God
:
whereas
the
true
spouse
protesteth
here
that
shee
loueth
and
seeketh
after
her
Bridegrome
,
with
all
the
affection
and
desire
she
hath
.
That
shee
therefore
maketh
protestation
of
this
loue
of
hers
towards
God
,
it
is
not
to
alleadge
her
own
merit
or
deseruing
,
as
if
God
were
therefore
bound
to
graunt
her
her
request
.
For
contrarywise
sith
the
loue
which
wee
beare
vnto
our
God
is
the
free
gift
of
him
,
who
loued
vs
first
,
1.
Ioh.
4.10
.
then
when
we
were
his
enemies
,
Rom.
5.10
.
it
followeth
that
if
wee
loue
him
,
we
are
therefore
beholding
vnto
him
and
not
hee
vnto
vs
;
besides
that
our
loue
importeth
him
nought
at
all
.
It
is
therefore
an
absurd
thing
and
contrarie
to
the
grace
of
God
,
to
thinke
that
this
dilection
or
loue
is
meritorious
:
but
this
letteth
not
but
that
wee
may
and
ought
to
make
mention
vnto
him
of
his
own
giftes
,
to
the
end
it
would
please
him
to
acknowledge
vs
for
his
,
and
blesse
vs
for
those
markes
wherewith
it
hath
pleased
him
to
marke
vs
.
3
Let
vs
come
now
vnto
that
which
the
spouse
desireth
to
know
of
him
,
which
is
in
summe
,
that
it
would
please
him
to
tel
her
the
place
,
where
hee
feedeth
and
causeth
his
flocke
to
rest
at
noone
:
that
is
to
say
,
in
the
heat
of
the
day
.
This
is
a
thing
verie
common
and
accustomable
in
the
Scripture
,
to
attribute
the
name
of
Pastor
or
sheepeheard
to
our
Lord
Iesus
Christ
,
and
the
name
of
flock
vnto
his
church
.
Hence
it
followeth
that
by
the
pasture
or
foode
,
wee
must
vnderstand
the
worde
of
God
,
and
by
the
pasturing
places
,
those
places
where
this
word
is
sincerely
taught
and
administred
.
This
needeth
no
proofe
,
because
the
whole
scripture
both
of
the
old
&
of
the
new
testament
is
full
of
proofes
and
testimonies
hereof
.
Insteede
therefore
of
standing
vpon
the
reasons
&
grounds
of
this
allegory
,
albeit
they
containe
a
goodly
and
excellent
doctrine
,
we
will
first
of
all
aunswere
and
resolue
a
doubt
which
may
bee
made
in
this
place
.
For
if
the
church
which
is
but
one
,
is
brought
in
,
speaking
in
this
place
,
and
herselfe
is
the
flocke
of
Christ
,
what
is
this
flocke
which
she
asketh
and
seeketh
after
?
If
hereupon
some
man
reply
and
aunswere
that
it
is
true
indeede
,
there
is
but
one
Church
of
God
,
but
that
this
church
is
parted
and
diuided
as
it
were
into
two
,
namely
,
into
that
companie
which
is
alreadie
gathered
vp
on
high
,
which
we
commonly
call
the
triumphant
Church
,
composed
and
made
of
the
spirits
and
soules
of
the
iust
:
whereof
mention
is
made
,
Heb.
12.23
.
and
that
which
is
here
belowe
which
we
call
the
Church
Militant
,
as
Saint
Paul
also
diuideth
this
familie
into
two
,
whereof
the
one
part
is
in
heauen
,
&
the
other
in
the
earth
,
Ephes.
1.10
.
Coloss.
1.16
.
and
20.
if
a
man
I
say
so
aunswere
this
doubt
,
although
it
be
indeede
in
heauen
that
our
true
repose
and
rest
lieth
,
yet
is
this
nothing
to
the
matter
.
For
there
is
no
parching
of
the
noone-day
.
Farther
the
verse
going
before
,
and
the
answere
of
the
Bridegroome
contained
in
the
verse
following
sheweth
that
the
point
in
question
here
is
of
the
comforting
&
reestablishing
of
the
Church
desolated
and
wasted
by
disorders
and
persecutions
,
as
we
haue
before
at
large
handled
.
4
Albeit
therefore
there
is
but
one
Church
,
notwithstanding
this
letteth
not
but
that
it
may
be
considered
in
mo
parts
euen
in
this
world
,
whereof
some
being
disfigured
by
persecution
seeke
after
other
which
are
in
peace
.
So
we
see
by
experience
at
this
day
that
the
Church
of
God
being
most
cruelly
persecuted
and
depriued
of
the
publique
and
pure
exercise
of
religion
in
some
places
of
the
world
,
is
releeued
elsewhere
and
comforted
,
&
inioyeth
by
an
especial
grace
and
fauour
of
God
hir
liberty
,
who
reserueth
for
his
poore
children
some
place
of
refuge
and
refreshing
.
5
But
it
seemeth
that
yet
more
properly
to
speake
&
more
neere
to
the
point
,
the
church
being
as
it
were
vniuersally
persecuted
and
woonderfully
disfigured
demaundeth
here
of
hir
Bridegroome
,
how
and
by
what
meanes
hee
is
accustomed
to
maintain
and
nourish
his
Church
with
this
pasture
,
against
all
the
afflictions
,
stormes
and
tempestes
of
this
worlde
.
And
therefore
is
as
much
as
if
she
should
say
,
that
though
shee
bee
brought
into
poore
estate
,
yet
hath
she
not
for
all
that
lost
any
whit
of
her
courage
,
or
changed
her
affection
at
al
,
as
it
is
saide
Psal.
44.18
.
and
Psal.
89.39
.
but
that
amiddest
them
,
amongst
whom
she
is
,
&
in
so
troublesom
a
time
she
hath
as
it
were
lost
the
footing
of
the
right
way
,
as
beeing
brought
into
a
desert
&
wildernesse
:
which
causeth
her
to
desire
her
Bridegroome
it
may
please
him
to
direct
her
and
to
point
her
out
which
way
shee
shall
take
to
finde
and
to
come
vnto
her
true
repose
and
rest
.
In
a
word
to
vnderstand
this
place
aright
,
let
vs
set
before
vs
the
state
of
the
church
of
the
Lord
,
in
which
it
was
but
threescore
or
fourscoure
years
ago
:
when
if
a
man
had
demanded
what
maner
of
booke
the
Bible
was
or
the
new
Testament
,
he
should
hardly
haue
found
one
among
a
thousand
of
them
which
named
themselues
christians
,
which
knew
what
it
was
,
much
lesse
which
vnderstood
what
was
meant
by
the
law
&
the
Gospel
.
Neither
doe
wee
doubt
,
but
that
such
as
it
pleased
God
to
vouchsafe
his
grace
to
enquire
after
the
right
way
,
amidst
such
desarts
,
&
to
find
it
,
to
teach
it
vs
&
to
bring
vs
thither
by
their
holy
labor
&
trauel
,
did
often
make
the
same
praier
vnto
God
,
which
this
spouse
beeing
in
the
like
estate
maketh
here
,
without
which
praier
themselues
&
we
should
haue
perished
with
others
,
with
the
rest
of
the
world
.
And
yet
at
this
daie
what
doe
all
the
true
faithfull
beleeuers
in
those
places
and
kingdomes
where
they
mourne
and
languish
,
but
praie
vnto
the
Lord
to
teach
them
the
right
waie
amidst
those
labyrinthes
in
which
they
are
,
and
to
guide
them
to
those
places
where
God
doth
feed
his
sheep
in
al
abundance
and
in
exceeding
great
safety
.
6
Behold
I
say
what
the
true
children
of
God
,
hauing
great
want
of
that
which
we
haue
in
all
aboundance
,
desire
of
God
euery
day
with
vnspeakable
sighinges
and
teares
,
whilest
wee
despise
the
bounty
and
liberality
of
the
Lord
,
and
turne
vpon
our
heads
into
iust
iudgement
,
the
grace
and
mercy
of
the
gospel
,
by
our
wicked
and
dissolute
liuing
.
And
what
shal
we
saie
of
them
,
who
enioying
the
places
of
such
a
rest
,
seeke
after
Sodome
and
Gomorra
,
departing
as
Lot
did
out
of
Abrahams
house
?
Gen.
13.10
.
by
reason
whereof
he
found
himselfe
soone
after
in
il
case
.
Gen.
14.12
.
yea
with
his
whole
family
,
Gen.
19.
which
was
finally
cursed
of
God
and
shut
out
and
excluded
from
his
people
.
I
knowe
what
the
replies
of
such
men
are
,
that
the
gospel
is
not
enclosed
&
shut
vp
within
the
walles
of
one
city
,
which
is
verie
true
.
But
notwithstanding
the
spouse
demaundeth
in
this
place
,
where
the
place
is
that
hee
feedeth
and
reposeth
or
resteth
his
sheep
.
Neither
serueth
the
reply
of
such
men
to
any
purpose
,
namely
,
that
in
what
place
soeuer
they
bee
they
wil
serue
God
;
and
if
they
cannot
haue
the
publique
exercise
of
the
word
of
God
,
they
wil
read
the
Scripture
,
and
wil
pray
in
their
houses
.
I
answere
that
Lot
also
when
hee
was
in
Sodom
afflicted
his
soule
,
which
they
for
the
most
keep
themselues
wel
from
:
2.
Pet.
2.8
.
and
yet
we
see
that
neither
he
nor
his
Daughters
learned
any
thing
there
which
was
ought
worth
:
Gen.
19.8.16.31
.
7
The
first
point
therefore
of
this
demand
is
to
know
,
whether
we
must
retire
our selues
,
not
to
perish
with
the
woorlde
,
but
to
be
fed
to
eternal
life
.
This
is
meant
by
these
words
where
thou
feedest
In
which
we
are
also
to
note
that
it
is
not
said
where
men
feede
,
but
where
thou
feedest
:
whereby
it
is
shewed
vs
that
we
must
seek
for
this
food
elsewhere
then
in
our selues
,
to
wit
,
in
him
of
whom
onely
it
is
said
,
that
he
hath
life
in
himselfe
,
Ioh.
5.26
.
and
who
is
the
bread
of
life
:
Ioh.
6.35
.
and
that
we
seeke
it
no
where
else
but
there
where
he
feedeth
vs
,
I
meane
,
as
Saint
Peter
testifieth
,
there
where
his
word
is
announced
and
preached
,
when
he
saith
:
Ioh.
6.68
.
to
whom
shall
wee
goe
?
Thou
hast
the
words
of
eternal
life
,
after
that
he
had
heard
a
little
before
of
him
,
the
words
which
I
speake
vnto
you
are
spirit
and
life
.
For
which
cause
also
,
1.
Ioh.
1.1
.
he
is
called
the
word
of
life
.
This
is
then
the
onely
great
pastor
and
shepheard
of
our
soules
,
who
feedeth
his
sheepe
,
hauing
spoken
first
of
al
vnto
the
fathers
in
diuerse
sorts
and
at
sundry
times
,
and
last
of
all
hauing
declared
vnto
vs
in
person
al
the
will
of
his
father
,
Ioh.
15.15
.
and
consequentlie
hauing
giuen
and
giuing
euery
daie
pastours
and
teachers
:
Ephes.
4.11
.
of
whom
it
is
said
As
my
father
hath
sent
me
,
so
send
I
you
:
Ioh.
20.21
.
not
to
ad
notwithstanding
or
to
diminish
any
thing
from
the
doctrine
alreadie
preached
by
the
master
,
but
according
to
the
tenour
of
their
commission
limited
to
that
which
they
haue
heard
and
receiued
:
Matth.
28.20
.
and
Act.
4.20
.
8
From
thence
also
flow
2.
other
points
of
most
necessary
doctrin
.
First
that
the
Church
is
not
there
where
men
do
feed
,
that
is
to
say
,
doe
teach
their
owne
inuentions
,
whether
they
forge
a
doctrine
altogither
new
,
Esay
29.13
.
or
whether
they
adde
,
change
or
diminish
anie
thing
from
the
word
first
preached
and
afterward
registred
by
the
Prophets
and
Apostles
,
which
the
Lord
calleth
the
leauen
of
the
Pharisees
:
Mat.
16.11
.
&
whereof
the
Apostle
distinctly
and
expresly
speaketh
,
Col.
2
from
the
16.
vers.
vnto
the
end
of
the
Chapter
.
Secondly
that
as
little
ought
euery
assembly
to
bee
called
the
church
,
in
the
which
there
is
no
feeding
,
but
foding
of
the
poore
people
with
songs
and
right
masquerades
and
mummeries
,
and
that
in
an
vnknowen
language
:
among
whom
,
euen
those
which
vsurp
the
names
of
pastors
are
dumb
dogs
,
deuouring
the
sheep
as
it
were
bread
,
Psal.
14.4
.
in
steed
of
feeding
them
,
Ioh.
10.10
.
and
not
only
ignoraunt
,
and
vtterly
vnable
and
vnfit
for
their
calling
,
but
euen
vnworthy
of
the
name
of
Christians
,
hauing
neuer
learned
,
nay
not
so
much
as
once
thought
vpon
indeed
what
christian
religion
meaneth
,
who
neither
enter
in
themselues
into
the
kingdome
of
heauen
,
nor
suffer
others
to
enter
thereinto
,
Luk.
11.52
.
that
beeing
truelie
fulfilled
in
them
which
was
foretolde
by
Esai
,
28.9
.
and
so
on
.
Now
whether
at
this
daie
and
heretofore
,
the
clergie
of
Rome
,
who
attribute
vnto
themselues
the
name
of
the
Catholique
Church
,
bee
such
or
no
,
the
verie
children
themselues
can
iudge
and
perceiue
.
9
The
spouse
addeth
And
where
thou
causest
thy
flock
to
rest
at
noone
.
Which
is
added
to
declare
by
this
effect
,
the
difference
which
is
betweene
this
pasture
and
foode
,
and
al
others
besides
.
For
if
wee
shall
consider
in
particular
of
all
that
which
men
haue
euer
inuented
and
forged
to
haue
rest
in
their
minde
and
consciences
,
wee
shall
find
,
that
all
is
nought
else
but
so
manie
dreames
and
doting
fancies
.
For
if
we
speak
of
them
whom
men
call
and
terme
Philosophers
,
they
haue
indeede
by
common
consent
and
accord
said
,
that
man
can
finde
no
true
repose
or
quiet
but
in
that
which
is
his
soueraigne
good
and
happinesse
:
wherein
they
saie
most
true
:
but
themselues
neuer
agreeing
or
according
hereupon
,
what
this
soueraigne
good
or
happines
and
felicity
was
,
how
could
they
shewe
others
the
way
to
attaine
vnto
it
?
Some
of
them
therefore
(
worthie
rather
to
bee
called
hogges
then
men
)
haue
sought
after
this
felicity
,
in
the
pleasures
of
the
body
,
others
in
the
perfection
of
the
soule
,
supposing
that
it
consisted
in
the
knowledge
,
which
man
by
himselfe
might
attain
vnto
,
of
diuine
and
humane
thinges
,
which
they
called
wisedome
:
others
making
a
more
exquisite
anatomie
of
the
partes
of
the
soule
,
added
hereunto
many
other
vertues
concerning
the
vsage
of
this
life
,
deliuering
forth
hereupon
many
goodly
sentences
and
sayings
:
but
vanishing
away
in
the
end
,
both
because
they
were
ignorant
of
the
true
vertues
indeed
,
which
are
no
where
else
taught
but
in
the
school
of
the
lord
▪
as
also
because
there
was
neuer
yet
found
the
man
,
in
whom
these
vertues
might
bee
found
in
such
sort
,
as
themselues
haue
described
them
.
Others
haue
gone
yet
farther
,
and
babled
something
of
eternal
life
and
of
the
coniunction
of
the
soule
of
such
as
are
vertuous
with
God
.
But
what
?
Being
ignorant
of
the
true
god
,
and
knowing
as
litle
the
way
to
come
vnto
him
,
&
farther
,
neuer
so
much
as
thinking
vpon
the
resurrection
of
the
body
,
the
same
is
hapned
vnto
them
which
S.
Paul
declared
&
shewed
them
in
Athens
Act
,
17.22
.
&
which
he
hereof
writeth
,
Ro.
1.21
.
10
As
much
may
be
said
of
them
,
who
bearing
the
name
of
christians
,
are
much
abused
,
some
not
considering
aright
of
that
which
is
in
man
,
I
mean
the
Pelagians
,
taking
vtterly
away
the
force
of
the
supernatural
grace
of
god
,
as
do
yet
at
this
day
the
Demi-pelagians
,
who
labor
to
agree
fire
&
water
together
,
that
is
to
say
,
grace
with
natural
free
wil
&
merits
.
Others
,
falsifieng
Iesus
Christ
,
either
in
that
which
concerneth
his
person
,
or
in
that
which
pertaineth
vnto
his
office
of
beeing
our
soueraign
,
perpetuall
,
and
alone
mediator
:
all
which
howe
faierly
soeuer
they
bestirre
themselues
in
seeking
after
a
true
repose
and
contentment
,
shal
notwithstanding
neuer
find
it
there
.
11
We
must
therefore
come
to
the
true
Iesus
Christ
and
to
the
true
Christianisme
,
according
to
that
of
Iesus
Christ
,
That
this
is
eternal
and
euerlasting
life
,
to
know
the
father
to
be
this
tru
god
,
&
him
whom
he
hath
sent
Iesus
christ
himself
,
Ioh.
17.3
.
who
therefore
crieth
,
Ma.
11.28.29
.
That
it
is
he
in
whom
we
shall
find
rest
,
it
is
he
which
easeth
&
refresheth
vs
of
our
trauels
&
heauy
burdens
,
for
which
cause
he
is
called
The
Prince
of
peace
,
Esay
9.6
.
bicause
our
peace
is
vpon
him
,
Esay
.
53.5
.
which
now
remaineth
to
bee
seene
and
declared
more
particularly
.
I
say
then
that
the
conscience
can
neuer
be
surely
&
safely
appeazed
,
vntill
first
,
al
that
which
trobleth
it
be
put
forth
,
&
contrariwise
al
that
which
may
assure
and
settle
it
,
found
to
be
in
it
.
All
that
which
troubleth
it
,
is
called
in
one
word
Sin
,
putting
a
diuision
&
separation
,
between
God
&
man
,
Esay
.
59.2
.
and
what
is
sin
?
Saint
Iohn
answereth
,
that
it
is
al
that
which
is
contrary
to
the
lawe
or
the
wil
of
god
declared
in
his
word
,
1.
Ioh.
3.4
.
which
may
and
must
be
referred
vnto
three
points
:
the
first
comprehendeth
al
our
thoughts
,
words
and
actions
disagreeing
neuer
so
little
from
the
will
of
god
,
that
is
to
say
,
which
agree
not
with
the
entire
and
perfect
reuerence
and
duety
which
we
owe
vnto
our
God
and
to
our
neighbors
:
the
second
point
consisteth
in
the
root
from
whence
al
these
stincking
&
infected
fruits
do
proceed
,
I
meane
al
that
pollution
&
most
stincking
filthines
of
man
both
within
&
without
:
by
reason
wherof
it
is
said
,
that
we
are
by
nature
the
children
of
wrath
:
Eph.
2.3
.
that
we
are
carrions
dead
in
our
sins
:
Ephes.
2.1
.
and
5.
that
we
cannot
so
much
as
thinke
of
those
things
which
are
of
God
,
2.
Cor.
3.5
.
that
the
wisedome
of
the
flesh
is
enmity
against
God
,
Rom.
8.7
.
nothing
beeing
left
vnto
vs
but
that
which
maketh
vs
altogether
inexcusable
,
Rom.
1.20
.
besides
infinite
moe
the
like
sentences
,
scattered
throughout
the
whole
scripture
,
shewing
that
man
without
excepting
any
thing
in
him
whatsoeuer
,
is
altogether
subiect
&
enthrawled
to
this
corruption
,
which
we
call
original
sinne
:
which
though
it
hath
not
abolished
in
vs
the
substance
of
the
soul
or
of
the
body
(
farder
then
that
thereby
the
body
is
made
subiect
to
corruption
to
return
to
dust
&
powder
for
a
time
)
yet
it
hath
chaunged
the
light
of
the
vnderstanding
into
darcknesse
,
the
integrity
&
vprightnes
thereof
into
al
wicked
qualities
,
and
to
speake
in
a
word
,
hath
blotted
out
the
Image
of
God
,
which
shined
before
in
the
first
creation
of
man
.
The
third
point
lieth
in
this
,
that
beeing
taken
for
reasonable
creatures
,
not
only
not
to
sin
,
but
which
is
more
,
to
conforme
our
whole
life
to
the
wil
of
God
,
the
rule
of
all
righteousnesse
,
wee
find
that
this
third
point
is
wanting
in
vs
with
all
the
rest
,
to
wit
,
the
accomplishment
of
this
obedience
.
Now
there
is
no
one
of
these
three
points
which
bindeth
vs
not
,
without
al
manner
of
reply
to
the
contrary
,
to
eternall
condemnation
,
God
the
Creator
beeing
a
reuenger
of
all
sinne
,
the
wages
of
which
sinne
is
death
:
Rom.
6.23
.
who
cannot
suffer
any
manner
of
pollution
,
be
it
neuer
so
litle
,
2.
Cor.
6.14
.
&
who
cannot
,
nor
wil
not
any
way
renounce
his
holinesse
&
righteousnesse
.
Now
let
men
seeke
how
many
remedies
they
will
for
these
ineuitable
miseries
of
man
,
and
they
shall
not
finde
them
in
any
other
thing
whatsoeuer
,
saue
only
in
Christ
alone
.
For
the
question
being
here
necessarily
of
bearing
the
burden
of
the
wrath
of
God
without
being
quelled
&
pressed
downe
therewith
,
this
force
and
power
can
be
attributed
to
no
creature
,
without
it
be
made
as
strong
,
yea
as
I
may
so
say
,
more
strong
then
God
,
as
was
figured
in
the
wrastling
of
Iacob
.
And
whereas
the
Angels
themselues
which
remained
in
their
first
estate
,
Ioh.
8.44
.
could
not
bear
this
burden
without
being
ruined
&
ouerwhelmed
therewith
,
&
that
without
any
rising
vp
again
,
Iud.
6.
&
2.
Pet.
2.4
.
how
could
men
,
being
but
men
,
and
borne
detestable
sinners
,
sustain
such
a
waight
?
For
want
of
which
force
,
eternall
fire
is
prepared
for
euer
for
the
diuell
&
the
wicked
,
that
is
to
say
,
for
al
them
which
are
out
of
Iesus
Christ
,
being
a
thing
vtterly
vnpossible
for
them
to
sound
the
depth
of
the
infinit
malediction
of
God
who
is
infinit
.
To
whom
then
shall
we
haue
our
recourse
?
To
him
who
causeth
such
as
be
his
to
rest
safely
&
surely
at
noone
,
to
him
I
say
,
who
being
the
eternal
sonne
of
god
,
hath
taken
vpon
him
the
form
of
a
seruant
,
to
be
wholy
&
fully
our
righteousnes
,
sanctification
,
and
redemption
,
conceiued
and
borne
of
a
virgine
according
vnto
the
flesh
without
sin
or
spot
at
all
:
to
the
end
that
by
his
naturall
and
perfect
integrity
,
our
originall
pollution
and
vncleannesse
should
be
couered
,
being
made
a
woorthy
priest
without
spot
or
blame
,
and
an
entire
&
perfect
oblation
&
sacrifice
for
vs
,
bearing
our
sins
vpon
the
Crosse
in
his
own
body
,
1.
Pet.
2.24
.
that
is
to
say
,
hauing
suffered
in
his
body
and
in
his
soul
with
all
rigor
and
seuerity
al
the
paines
due
vnto
al
the
sinnes
,
of
all
the
elect
of
God
,
from
the
beginning
of
the
worlde
,
vntill
the
end
thereof
.
For
which
cause
Esay
witnesseth
that
our
chastisement
was
laid
vpon
him
,
Esay
.
53.5
.
and
6.
&c.
yea
so
farre
as
to
bee
made
a
curse
for
vs
,
Gal.
3.13
.
to
the
end
that
wee
might
bee
made
blessed
in
him
before
God
.
There
remaineth
the
remedie
of
the
third
mischiefe
,
I
meane
for
defaulte
of
the
obedience
which
should
bee
found
in
vs
,
not
onely
to
escape
euerlasting
death
by
the
meanes
which
wee
haue
before
saide
,
but
also
insteed
thereof
to
obtaine
the
crowne
of
righteousnesse
.
This
is
then
againe
in
Iesus
Christ
alone
,
that
wee
finde
this
full
and
perfect
obedience
opposed
to
the
imperfection
euen
of
them
which
are
most
iust
and
holy
.
It
is
he
alone
who
hath
clothed
himselfe
with
our
nature
subiected
to
the
Lawe
to
deliuer
those
which
are
culpable
from
the
transgression
thereof
,
Gal.
4.4
.
being
fully
obedient
vnto
God
his
father
according
to
the
first
table
of
the
Lawe
,
vnto
death
,
euen
to
the
death
of
the
Crosse
.
And
touching
the
second
table
,
hee
hath
also
giuen
himselfe
to
death
for
his
enimies
:
Rom.
5.8
.
yea
hauing
loued
vs
aboue
the
commandement
of
the
law
,
namely
,
not
as
much
as
himselfe
,
but
more
then
himselfe
:
to
the
end
that
truely
first
of
all
wee
should
be
exempted
from
al
condemnation
,
being
vnited
&
coupled
with
him
,
Rom.
8.1
.
&
then
,
which
more
is
,
be
found
adorned
&
bewtified
with
his
true
and
perfect
righteousnesse
,
Phil.
3.9
.
to
haue
a
part
in
the
life
eternall
.
And
al
this
of
his
mere
gift
&
only
grace
&
mercy
,
&
not
for
any
merit
or
any
worthinesse
found
in
vs
,
neither
before
nor
after
the
communication
of
the
gift
of
his
grace
with
vs
:
be
it
whether
we
consider
what
moued
the
father
to
giue
vs
his
son
,
or
whether
wee
respect
what
moued
Iesus
Christ
to
giue
himselfe
for
vs
,
or
whether
we
regard
the
mean
by
which
we
are
made
partakers
of
Iesus
christ
&
of
his
graces
,
I
meane
our
conuersion
by
faith
,
which
are
all
the
free
gifts
of
god
,
Ie.
31.18
.
&
2.
Tim.
2.25
.
Ioh.
6.44
.
Eph.
2.8
.
according
also
vnto
that
goodly
&
precious
general
sentence
of
S.
Paul
,
What
hast
thou
,
which
thou
hast
not
receiued
?
1.
Cor.
4.7
.
12
It
is
not
therefore
but
vpon
great
reason
that
the
spouse
here
protesteth
,
that
it
is
in
her
Bridegroom
that
we
must
seek
after
this
true
repose
and
rest
,
&
this
true
peace
which
the
world
cannot
giue
,
Ioh.
14.27
.
especially
at
noone
,
that
is
,
in
the
most
grieuous
tentations
and
afflictions
of
all
sortes
,
according
to
that
of
the
Apostle
,
Rom.
5.3
.
that
we
glory
our selues
euen
in
oppressions
,
as
being
the
pledges
of
our
conformitie
with
our
head
,
Rom.
8.17
.
in
such
sort
that
he
protesteth
,
proposing
himselfe
for
an
example
vnto
vs
,
that
he
will
not
glory
but
in
his
sufferings
for
Iesus
Christ
,
Gal.
6.14
.
this
being
also
one
of
the
greatest
giftes
of
god
,
Phil.
1.29
.
This
notwithstanding
belongeth
properly
to
the
persecutions
which
happen
vnto
vs
for
righteousnesse
sake
,
according
to
the
aduertisement
of
Iesus
Christ
,
that
then
we
haue
especial
occasion
of
reioicing
,
Mat.
5.12
.
But
what
if
by
the
iust
chastisement
of
God
wee
be
set
abroad
without
couert
at
noon
?
Euen
then
also
being
in
the
middest
of
this
parching
we
shall
find
refreshing
&
rest
in
him
,
according
to
the
doctrine
of
Saint
Paul
,
2.
Cor.
6.9
.
&
that
which
is
taught
vs
,
Heb.
12.6
.
acknowledging
thereby
,
that
it
is
then
that
god
presenteth
himselfe
vnto
vs
,
as
a
good
father
vnto
his
own
children
seeing
,
that
there
is
no
good
father
which
somtimes
punisheth
not
his
children
,
as
it
is
written
in
the
23.
Psalm.
According
to
this
holy
doctrine
,
&c.
THE
NINTH
SERMON
.
Our
helpe
be
in
the
name
of
God
,
&c.
It
is
written
as
followeth
in
the
first
Chapter
of
the
Canticle
of
Canticles
,
the
seuenth
verse
.
For
why
should
I
bee
to
the
flockes
of
thy
companions
as
one
that
should
hide
herselfe
?
1
The
honor
of
the
Bride
toucheth
the
Bridegroome
.
2
In
what
sense
Christ
maie
bee
said
to
haue
companions
.
3
The
Bridegroome
can
suffer
no
companion
in
the
loue
which
he
beareth
his
bride
,
nor
in
the
maiesty
of
his
kingdome
.
4
Nor
in
his
propheticall
dignitie
.
5
Nor
in
his
priesthood
touching
the
redemption
of
his
spouse
.
6
An
aunswere
to
the
obiections
made
against
his
kindgome
.
7
Whether
the
Church
may
impose
Lawes
to
mens
consciences
.
WE
haue
before
vnderstood
the
ardent
&
feruent
praier
of
the
Church
beeing
driuen
out
of
her
vineyard
,
&
requesting
her
bridegroome
and
pastor
that
she
may
draw
near
him
,
to
be
restored
again
into
her
possession
:
whereunto
shee
now
addeth
a
reason
,
alleadging
what
a
maruelous
inconuenience
would
happen
to
her
,
if
she
should
be
denied
her
request
,
to
wit
,
that
by
this
means
she
should
remaine
as
it
were
vtterly
forlorne
and
vndoone
,
which
thing
would
be
no
lesse
dishonorable
vnto
her
Bridegroome
,
then
if
an
husband
should
abondon
and
giue
ouer
his
wife
vnto
his
companions
.
2
Nowe
for
the
better
vnderstanding
of
what
waight
this
reason
is
,
wee
must
knowe
what
these
companions
are
with
their
flockes
.
For
may
it
be
said
that
Iesus
Christ
hath
any
companions
?
No
:
if
we
speake
properly
:
which
thing
must
be
particularly
handled
,
that
we
fall
not
into
most
great
and
dangerous
errors
.
We
haue
therefore
to
consider
in
our
Lord
Iesus
Christ
two
principall
points
,
namely
his
person
and
his
office
of
mediation
.
As
touching
his
diuinity
there
is
no
comparison
betwixt
him
and
any
creature
:
and
we
must
hold
this
generall
sentence
without
exception
,
that
God
will
neuer
giue
either
in
whole
or
in
part
,
his
honor
vnto
an
other
:
which
doth
fundamentally
ouerthrowe
all
kind
of
Idolatries
whatsoeuer
.
As
touching
his
humanity
being
distinctly
and
by
it selfe
considered
,
he
is
called
indeed
sonne
of
man
,
that
is
to
say
,
true
man
in
all
and
through
all
,
of
like
nature
in
substance
of
body
and
of
soul
with
vs
,
being
in
this
respect
extracted
&
brought
from
Adam
;
as
Luke
witnesseth
in
his
genealogie
,
Luk.
3.38
.
but
as
touching
the
qualities
of
the
same
nature
,
otherwise
qualified
altogether
then
they
who
are
not
regenerated
by
the
spirite
,
betweene
whom
&
him
there
is
no
more
agreeablenesse
then
betweene
light
and
darcknesse
,
2.
Cor.
6.14
.
And
as
touching
them
which
are
changed
&
renewed
by
his
spirit
,
there
is
truly
a
very
great
agreeablenesse
and
accord
,
being
guided
and
gouerned
by
the
same
spirite
,
enlightening
their
vnderstanding
,
Ephes.
1.18
.
and
creating
in
them
both
to
will
and
to
doe
,
Phil.
2.13
.
to
be
followers
of
him
,
Ephes.
5.1
.
walking
as
hee
hath
walked
:
1.
Ioh.
2.6
.
by
reason
of
which
conformity
they
are
also
called
the
children
of
God
,
Ioh.
1.12
.
and
light
,
Ephes.
5.8
.
but
the
inequality
is
very
great
:
first
,
because
he
is
the
essential
fountaine
and
spring
of
all
grace
,
in
asmuch
as
hee
is
God
.
Secondly
because
hee
is
as
it
were
the
channell
and
bason
,
touching
his
humanity
,
into
which
all
graces
in
all
perfection
haue
beene
powred
▪
I
mean
,
out
of
his
diuinity
and
Godhead
,
into
his
humanity
&
manhood
:
to
the
end
that
all
of
vs
might
draw
from
thence
euery
one
his
measure
,
Ioh.
1.16
.
and
1.
Cor.
12.11
.
not
that
he
hath
the
lesse
for
al
this
,
or
that
he
hath
one
part
,
&
we
an
other
,
but
that
his
plenteousnesse
and
aboundance
ouerfloweth
vpon
vs
,
without
diminishing
of
any
whit
thereof
in
him
.
3
It
remaineth
we
speake
of
his
office
of
mediatorshippe
,
whereupon
we
ought
generally
to
note
,
that
the
sonne
of
god
beeing
come
in
fleshe
,
to
purchase
this
spouse
by
the
blood
of
himselfe
,
he
is
so
iealous
of
her
,
that
he
can
neuer
be
brought
to
quit
any
one
point
of
this
amity
and
loue
of
his
to
an
other
,
nay
he
hath
often
taken
her
againe
vnto
him
,
howe
lewdly
soeuer
shee
had
behaued
her selfe
,
Ierem.
3.1
.
The
better
to
vnderstand
this
,
and
that
in
the
quality
of
his
mediatorship
,
and
of
that
which
hee
hath
doone
for
his
spouse
,
he
hath
no
companion
,
we
wil
,
as
the
author
of
the
epistle
to
the
Hebrues
doth
▪
referre
the
whole
vnto
three
points
,
namely
to
his
dignity
Royall
,
his
state
Propheticall
,
&
his
Priesthood
:
in
respect
of
which
three
points
wee
may
and
ought
truely
to
say
,
that
hee
hath
,
to
speake
properly
,
no
companion
,
albeit
hee
hath
as
it
were
his
officers
and
seruants
,
with
whom
in
certaine
pointes
and
after
a
certaine
sort
he
serueth
himselfe
.
In
which
thing
many
verie
great
and
pernicious
abuses
are
committed
,
as
we
wil
by
gods
helpe
afterwardes
declare
.
Iesus
Christ
therefore
is
only
king
,
not
only
in
that
he
is
creator
and
gouernour
of
the
worlde
in
soueraign
degree
with
God
his
father
&
with
the
holy
ghost
:
but
specially
King
of
a
Kingdoome
,
which
is
not
of
this
woorlde
,
concerning
the
conscience
,
beeing
spirituall
and
eternal
,
in
such
sort
,
that
vnto
him
alone
it
appertaineth
,
to
commaund
and
to
forbid
,
Ioh.
13.13
.
to
iudge
and
to
absolue
,
1.
Cor.
5.4
.
hauing
the
keies
to
open
and
to
shut
,
Apocalyps
3.7
.
So
that
neither
hath
it
beene
,
nor
is
,
nor
maie
bee
lawfull
at
anie
time
for
any
besides
,
no
,
not
for
the
Angels
themselues
,
to
make
a
Law
to
binde
the
conscience
,
nor
to
establish
,
in
any
point
concerning
the
substance
thereof
,
the
gouernment
of
the
Church
.
The
reason
hereof
is
most
iust
,
and
most
euident
.
Most
iust
,
because
sith
this
gouernment
surpasseth
the
order
it selfe
and
nature
of
this
woorlde
,
there
is
none
capable
thereof
but
he
which
is
true
God
,
and
together
also
man
endewed
with
a
wisedome
and
power
surpassing
euen
that
of
the
Angels
.
Most
euident
also
,
because
that
if
it
bee
forbidden
to
adde
to
,
or
diminish
anie
thing
from
the
commaundementes
of
this
Lawe-giuer
,
Deutr.
4.2
.
and
12.32
.
much
more
is
it
inhibited
to
make
newe
ordinances
.
And
therefore
it
is
saide
by
Esay
,
Who
required
these
things
at
your
handes
?
Esay
.
1.12
.
And
al
the
commaundementes
of
man
,
in
the
matter
of
this
spirituall
kingdome
are
once
for
all
declared
to
bee
nullities
,
Esay
29.13
.
Coloss.
2.8
.
and
22.
and
1.
Cor.
7.23
.
As
touching
this
point
therefore
let
this
stand
for
a
sure
ground
and
agreed
vpon
,
that
Iesus
Christ
hath
no
companion
in
what
sort
soeuer
in
this
kingdome
,
and
that
he
alone
in
this
respect
is
King
and
Lorde
of
the
vniuersall
Church
,
euen
vnto
the
ends
of
the
world
&
for
euer
.
Psal.
2.8
.
and
110.
as
it
also
behoued
the
writing
set
ouer
his
head
on
the
Crosse
should
bear
,
Pilate
not
knowing
what
he
did
,
how
euer
the
Iewes
were
angry
with
it
.
4
Let
vs
come
now
to
the
2.
point
which
we
called
his
state
&
office
of
being
a
Prophet
,
taking
this
appellation
not
strictly
as
being
giuen
to
certaine
personages
to
prophecy
&
foretell
such
things
as
should
come
to
passe
touching
our
Lorde
Iesus
Christ
,
&
the
particular
application
of
the
threats
&
promises
of
the
law
(
such
as
were
the
15.
Prophets
whose
writings
we
haue
,
&
many
others
mentioned
in
the
holy
scriptures
)
but
taking
this
word
of
prophet
generally
,
for
a
declarer
of
the
wil
of
god
touching
our
saluation
,
in
which
sense
Iesus
Christ
is
called
the
Prophet
whom
we
must
heare
vnder
paine
of
extermination
,
Deut.
18.15
.
as
the
same
is
expounded
,
Act.
3.22
.
Ioh.
1.18
.
I
say
then
that
as
Iesus
Christ
alone
is
properly
the
foundation
of
the
Church
,
1.
Cor.
3.11
.
And
by
the
Lord
himselfe
,
Esay
.
28.16
.
as
it
is
also
in
him
alone
,
in
whom
the
church
was
elected
before
the
foundation
of
the
world
,
Ephe
,
1.4
.
so
also
it
is
he
alone
which
hath
beene
ordained
from
euerlasting
by
the
father
to
declare
his
wil
vnto
men
.
And
that
this
is
so
,
behold
S.
Paul
who
witnesseth
in
expresse
termes
,
that
it
was
he
which
guided
the
people
in
the
desart
,
1
Cor.
10.9
.
as
also
it
was
he
whose
glory
Esay
saw
,
Ioh.
1.41
.
In
a
word
S.
Peter
speaking
of
the
time
it selfe
of
Noe
,
saith
that
it
was
he
that
came
then
in
spirit
&
preached
to
the
vnbeleeuers
of
that
time
,
1.
Pet.
3.19
.
finally
it
is
hee
which
came
in
flesh
,
to
manifest
the
wil
of
the
father
,
&
to
make
the
world
altogither
inexcusable
,
Ioh.
15.22
.
&
18.37
.
yea
so
far
as
to
bee
called
the
minister
of
the
circumcision
,
Rom.
15.8
.
that
is
to
say
of
the
Iews
.
5
Let
vs
come
vnto
the
state
of
his
priesthood
,
which
consisteth
in
two
points
,
namely
in
the
expiation
of
our
sins
,
&
in
his
intercession
for
vs
towards
God
his
father
.
As
touching
this
expiation
,
we
must
first
of
al
consider
that
this
word
importeth
a
ful
&
entire
paiment
of
al
which
is
due
vnto
god
,
to
the
end
he
be
altogether
appeased
&
satisfied
.
Secondly
that
,
that
which
is
due
is
death
according
to
the
sentence
giuen
by
God
,
Gen.
2.17
.
Rom
5.12
.
and
6.23
.
vnderstanding
by
this
worde
Death
,
not
only
the
separation
of
the
body
and
of
the
soule
,
whence
there
foloweth
in
vs
the
putrefection
of
the
body
in
the
graue
,
Gen.
3.19
.
but
also
that
which
is
called
the
second
death
,
which
is
the
more
then
terrible
&
frightful
fire
&
malediction
of
god
,
reuenging
with
all
perpetuity
sin
in
the
body
and
in
the
soule
of
the
sinner
,
the
which
horrible
estate
is
eternal
&
euerlasting
in
the
Diuell
and
all
the
damned
.
Thirdly
we
must
consider
in
this
matter
,
that
the
question
is
not
of
paying
for
one
sinner
,
but
for
all
sinners
:
nor
for
a
certaine
number
of
sinnes
,
but
for
all
sinnes
,
none
excepted
;
I
meane
of
al
the
elect
of
God
which
euer
haue
beene
,
or
which
are
,
or
which
shall
be
to
the
end
and
consummation
of
the
world
.
Fourthly
we
are
expresly
to
note
,
that
it
was
necessary
that
this
paiment
should
bee
offered
by
one
who
in
respect
of
himselfe
was
no
waie
bound
to
this
malediction
,
but
should
be
a
pledge
and
suertie
for
al
others
,
as
our
Lord
Iesus
Christ
is
called
,
Heb.
7.22
.
The
reason
is
,
because
that
if
he
had
been
culpable
in
his
owne
person
,
he
had
been
a
sinner
,
and
consequentlie
nothing
could
haue
proceeded
from
him
,
nor
been
receiued
comming
from
him
,
which
had
not
been
vncleane
&
defiled
,
&
therefore
had
not
appeased
,
but
alwaies
augmented
and
sharpened
the
anger
of
God
,
which
thing
was
figured
in
the
Lawe
,
by
forbidding
to
offer
anie
thing
leauened
vnto
God
:
Leuit.
2.11
.
as
the
Apostle
declareth
the
same
:
1.
Cor.
5.8
.
as
also
by
forbidding
of
them
which
were
vncleane
to
enter
into
the
house
of
God
:
Psal.
26.6
.
And
farther
because
together
with
the
paiment
due
vnto
vs
by
reason
of
our
vnrighteousnesse
,
it
behoued
,
to
make
vs
worthie
of
eternall
life
,
according
to
the
agreement
of
God
with
vs
,
Deut.
30.19
.
Mat.
19.17
.
that
this
reconciliator
and
priest
,
should
be
man
entirely
pure
,
without
spot
or
blot
in
him
whatsoeuer
.
Now
all
men
are
borne
in
sinne
,
Psal.
51.5
.
as
witnesseth
the
effect
of
sinne
,
which
is
death
,
whereunto
wee
are
all
of
vs
subiect
:
Hebr.
9.27
.
yea
without
excepting
the
smallest
infantes
,
which
haue
notwithstanding
committed
no
manner
of
actual
sinne
:
Rom.
5.14
.
There
is
none
then
but
one
alone
Iesus
Christ
man
,
to
whom
this
right
of
eternall
life
,
according
to
the
couenant
of
the
Law
,
doth
properlie
appertaine
:
seeing
that
in
him
alone
among
the
sonnes
of
men
,
there
is
found
this
perfect
purity
of
the
humane
nature
which
the
Lawe
both
requireth
and
presupposeth
,
in
commanding
a
perfect
loue
of
God
and
our
neighbour
,
beeing
conceiued
and
borne
man
of
a
virgin
by
the
sole
and
only
operation
of
the
holy
Ghost
,
Luk.
1.35
.
and
not
as
al
other
men
without
exception
,
of
whom
it
is
said
that
that
which
is
borne
of
flesh
is
flesh
:
Ioh.
3
6.
but
without
sinne
,
2.
Cor.
5.21
.
and
which
more
is
besides
this
natural
integritie
in
which
there
is
not
the
least
point
of
imperfection
,
it
is
he
alone
which
hath
accomplished
the
whole
Law
in
al
perfection
,
hauing
obeyed
God
his
father
,
as
touching
the
first
commandement
vnto
death
,
yea
the
death
of
the
crosse
:
Phil.
2.8
.
and
touching
the
loue
of
neighbour
,
hauing
giuen
his
owne
life
euen
for
his
enemies
,
which
is
more
them
to
loue
his
neighbor
as
himselfe
:
Ioh.
10.11
.
and
Rom.
5.8
.
Whence
it
followeth
that
according
vnto
the
couenant
of
the
Law
promising
life
eternal
vnto
him
which
shal
entirely
obserue
it
,
cursing
him
which
shall
faile
in
one
point
thereof
,
Gal.
3.10
.
Iesus
Christ
alone
hath
merited
for
all
such
as
beleeue
,
eternal
felicitie
,
which
Priest
was
altogether
necessarie
for
vs
,
for
the
auoiding
of
death
and
obtaining
of
life
:
Heb.
7.26
.
In
this
then
more
then
in
the
rest
,
whereof
wee
before
spake
,
hee
hath
no
companion
.
It
remaineth
to
consider
of
the
second
point
of
his
priesthoode
,
namelie
,
his
intercession
towardes
God
his
Father
for
vs
,
which
consisteth
in
two
poyntes
.
The
first
is
the
force
and
vertue
of
the
death
of
him
comming
betweene
God
and
vs
:
for
if
the
expiation
and
purging
of
our
sinnes
goe
not
before
,
we
cannot
be
but
reiected
of
him
,
who
hath
no
fellowship
or
communication
with
darcknesse
.
The
second
point
consisteth
in
this
,
that
as
all
our
prayers
ought
to
bee
made
in
his
name
,
that
is
to
saie
,
desiring
to
bee
heard
for
the
loue
of
him
,
in
whome
alone
the
father
is
well
pleased
,
so
doth
hee
appeare
as
our
elder
brother
before
his
father
,
not
after
the
manner
of
men
,
who
fal
on
their
knees
when
they
desire
anie
thing
of
an
earthlie
Prince
,
and
bring
their
supplication
in
their
hands
:
but
as
it
were
representing
of
vs
in
his
owne
person
,
and
sanctifying
our
prayers
,
for
which
cause
hee
is
called
our
Aduocate
:
1.
Iohn
.
2.1
.
and
Hebr.
7.25
.
And
we
must
take
diligent
heede
in
this
matter
,
how
we
measure
his
intercession
such
as
it
is
now
in
the
Heauens
,
hauing
nowe
after
his
victorie
a
name
which
is
aboue
euerie
name
:
Philip.
2.9
.
with
all
power
in
Heauen
and
in
earth
:
Matth.
28.18
.
with
that
which
wee
reade
of
his
prayers
in
the
daies
of
his
infirmitie
.
For
then
not
onelie
to
shewe
vs
an
example
,
but
also
because
to
ouercome
his
enimies
&
ours
,
and
not
to
yeelde
vnder
the
burden
of
the
paine
due
vnto
our
sinnes
,
which
were
imputed
vnto
him
,
as
vnto
our
pleadge
and
suertie
,
it
behooued
indeede
that
hee
should
bee
borne
vppe
and
sustained
by
the
diuine
vertue
and
power
,
which
though
hee
had
in
himselfe
in
as
much
as
hee
is
God
coeternal
and
coessential
,
he
attributeth
notwithstanding
&
demandeth
it
altogether
of
the
person
of
the
father
,
hauing
respect
vnto
the
office
of
his
Mediatorship
,
so
as
he
is
suppliant
&
that
with
teares
,
yea
as
it
were
altogether
troubled
and
affrighted
,
both
for
himselfe
:
Ioh.
12.27
.
Mat.
26.39
.
Heb.
5.7
.
and
also
for
vs
,
as
it
is
in
special
shewed
vs
throughout
the
whole
Chapter
,
Ioh.
17.
and
elsewhere
.
But
now
that
hee
hath
ledde
captiuitie
captiue
:
Ephes.
4.8
.
being
sate
at
the
right
hand
of
the
father
crowned
with
glory
and
honor
:
Heb.
2.9
.
it
is
true
indeede
,
that
hee
yet
suffereth
,
as
we
may
so
say
,
in
his
members
:
Act.
9.4
.
and
Col.
1.24
.
as
he
will
charge
the
wicked
therewith
at
the
latter
daie
:
Mat.
25.45
.
It
is
verie
true
also
,
that
hee
hath
yet
compassion
of
those
which
are
his
:
Heb.
4.15
.
But
al
this
must
bee
vnderstoode
of
a
celestial
fashion
&
maner
altogether
vnknown
vnto
vs
,
without
imagining
an
intercession
by
praiers
agreeable
vnto
the
state
of
this
life
▪
according
vnto
which
maner
Iesus
Christ
himselfe
saith
that
being
receiued
vp
into
heauen
,
he
wil
not
pray
vnto
the
father
.
I
mean
so
,
as
before
our
reconciliation
made
&
perfected
,
&
before
the
glorification
of
our
mediator
:
not
that
the
effect
of
his
sacrifice
once
made
doth
not
alwaies
come
between
god
&
vs
,
&
that
the
father
should
not
be
called
vpon
in
the
name
of
this
mediator
,
in
whom
alone
our
praiers
are
acceptable
vnto
him
.
Now
by
all
this
it
appeareth
that
Iesus
Christ
touching
his
priesthood
hath
no
more
a
companion
,
then
in
respect
of
his
state
roial
,
&
state
prophetical
,
wherof
the
Apostle
hath
giuen
the
resolution
in
expresse
terms
,
saying
that
there
is
but
one
mediator
between
god
&
man
,
the
man
Iesus
christ
,
1.
Tim.
2.5
.
6
Such
then
is
the
verity
of
god
,
neither
is
ther
any
other
foundation
of
our
hope
.
But
better
yet
to
vnderstand
this
matter
being
so
necessary
,
we
must
mark
2.
certain
points
which
seeme
to
contrary
it
,
to
the
end
that
this
being
finally
cleared
&
made
plaine
,
wee
maie
the
better
know
and
vnderstand
what
these
companions
are
of
whom
the
Church
here
complaineth
,
and
who
are
the
true
destroiers
of
it
.
First
of
al
therefore
vnto
al
this
aboue
said
may
bee
opposed
that
which
is
written
touching
this
verie
matter
,
and
by
the
selfe
same
allegory
,
Psalm
45.7
.
where
it
is
said
that
this
king
is
perfumed
aboue
al
his
fellow
companions
named
by
the
selfe
same
name
,
which
Salomon
in
this
place
vseth
,
as
also
in
this
verie
book
,
Chap.
8.13
.
Touching
the
first
of
these
two
places
,
it
is
not
in
the
worser
part
or
sense
,
as
in
this
place
which
we
now
handle
,
it
is
,
but
in
very
good
part
,
that
mention
is
made
of
fellowes
and
companions
of
Iesus
Christ
,
being
verie
clearly
and
plainly
declared
vnto
vs
,
in
what
sense
Iesus
Christ
hath
fellowes
and
companions
,
Heb.
2.11.14
.
to
witte
,
in
this
respect
,
that
hauing
taken
vpon
him
our
nature
(
howbeit
without
sinne
)
hee
hath
made
vs
his
brethren
.
But
notwithstanding
,
saith
the
Psalmist
,
perfumed
aboue
his
fellowes
,
and
not
like
to
like
.
He
calleth
vs
his
brethren
,
but
he
is
the
elder
,
Rom.
8.29
.
and
so
consequently
lord
of
the
house
,
Gen.
27.39
.
he
is
the
onelie
natural
sonne
of
God
,
in
asmuch
as
the
humanity
subsisteth
in
the
person
of
the
onlie
sonne
coeternal
with
God
,
and
we
are
sonnes
in
him
by
adoption
,
Ioh.
1.12
.
he
is
onlie
in
his
degree
the
heire
and
vniuersall
Lorde
of
all
these
thinges
:
Heb.
1.2
.
and
notwithstanding
by
grace
he
wil
make
vs
coheirs
in
this
glorie
with
himselfe
,
without
clipping
or
rebating
any
thing
thereof
in
himselfe
,
Ioh.
17.22
.
and
Rom.
8.17
.
Nowe
as
touching
the
second
place
drawen
out
of
this
booke
,
Chap.
8.13
.
it
is
not
there
spoken
of
men
as
companions
of
Iesus
christ
,
but
because
all
the
faithfull
are
vnited
and
ioyned
together
by
vnity
of
faith
and
of
hope
,
Ephes.
4.4
.
and
by
the
bond
of
charitie
,
Act.
4.32
.
as
shal
be
spoken
in
his
dew
place
.
A
man
might
also
alleadge
that
he
called
his
Disciples
frinds
,
and
not
,
saith
he
,
his
seruants
.
But
this
is
in
a
certain
respect
namelie
,
as
himselfe
expoundeth
it
,
because
he
would
in
familiar
sort
declare
vnto
them
the
whole
secrets
of
the
Gospel
,
Ioh
15.15
.
keeping
notwithstanding
vnto
himselfe
the
title
of
lord
of
the
house
,
as
pertaining
onelie
vnto
himselfe
,
Ioh.
13.13
.
and
Heb.
3.6
.
There
is
greater
difficultie
touching
the
soueraigne
royalty
which
we
attributed
to
the
sole
person
of
Iesus
Christ
,
whereas
it
is
said
that
hee
hath
made
vs
kings
,
Apoc.
5.10
.
that
we
are
a
royall
priesthood
,
1.
Pet.
2.9
.
or
a
priestly
kingdome
,
Exod.
9.6
.
that
a
crowne
is
prepared
for
vs
in
heauen
:
2.
Tim.
4.8
.
&
which
is
more
then
al
this
,
wheras
it
is
said
,
I
appoint
vnto
you
a
kingdome
as
my
father
hath
appointed
&
disposed
it
vnto
me
:
Lu.
22.29
.
but
god
forbid
we
should
vnderstand
these
things
as
if
this
monarchy
of
Christs
were
diuided
or
parted
for
al
this
:
for
contrariwise
,
there
is
no
other
thing
meant
by
this
royal
dignity
of
ours
,
then
first
,
the
vertue
&
power
of
the
holy
ghost
in
vs
to
ouercome
the
diuel
,
the
flesh
,
the
world
,
&
our selues
:
&
secondly
the
participation
of
eternal
glory
.
And
as
touching
the
Apostles
of
whom
it
is
said
,
that
as
the
father
hath
agreed
with
him
of
a
kingdome
,
so
hee
disposeth
it
&
couenanteth
it
with
them
,
&
that
they
shall
sit
vpon
thrones
&
iudge
the
twelue
tribes
of
Israel
:
this
is
spoken
in
respect
of
this
,
that
they
haue
a
measure
of
spirit
from
him
,
&
particular
autority
to
found
the
christian
church
,
according
to
that
which
is
written
,
Apoc.
21.14
.
But
S.
Paul
expoundeth
in
what
sense
this
is
to
be
taken
and
vnderstood
,
1.
Cor.
3.10
.
namelie
in
asmuch
as
the
Apostles
were
as
it
were
the
hand
of
God
,
laying
the
foundation
of
the
Church
which
is
but
one
,
to
witte
,
Iesus
Christ
.
In
respect
of
which
doctrine
,
and
not
that
this
authority
appertaineth
to
anie
saue
vnto
Iesus
Christ
alone
the
onely
sonne
of
God
adored
by
the
Angels
themselues
:
Heb.
2.6
.
it
is
said
of
al
the
true
faithful
beleeuers
,
that
in
the
latter
day
they
shall
iudge
the
Angels
,
that
is
,
the
Diuel
and
his
Angels
,
1.
Cor.
6.2
.
&
shal
sit
on
his
right
hand
,
Psal.
45.9
.
and
Ephes.
2.6
.
A
man
might
also
alleadge
touching
this
power
and
authority
of
making
Lawes
to
bind
the
conscience
,
&
of
the
spiritual
gouernment
,
that
it
is
said
,
that
the
Law
was
giuen
and
deliuered
by
the
Angels
:
Gal.
3.19
.
and
by
Moses
:
Ioh.
1.17
.
and
Act.
7.38
.
But
this
difficulty
or
obiection
is
easily
answered
both
by
that
formall
text
where
it
is
said
that
Iesus
Christ
is
the
onely
Law-giuer
:
Iam.
4.12
.
as
also
by
that
which
is
written
of
the
autority
of
the
Angels
,
&
that
which
Moses
&
other
faithfull
seruaunts
of
the
Lord
haue
alwaies
done
and
practised
.
It
is
therefore
said
touching
the
Angels
,
that
they
are
not
masters
,
but
ministring
spirits
:
Psal.
103.21
.
Heb.
1.14
.
And
as
touching
Moses
it
was
at
the
request
of
the
people
,
that
hee
was
not
a
Law-giuer
,
but
a
messenger
to
referre
and
report
what
was
giuen
him
in
commaundement
without
adding
to
,
or
diminishing
of
any
thing
from
it
,
Exod.
20.19
.
and
Deut.
4.
As
himself
also
sheweth
how
carefull
he
was
in
taking
heede
of
doing
anie
thing
at
al
vpon
his
owne
head
,
in
that
himselfe
would
set
downe
no
Law
concerning
the
punishment
of
blasphemers
,
and
touching
those
which
brake
and
violated
the
sabboth
,
but
made
his
recourse
for
these
causes
vnto
the
Lord
,
Leuit.
24.11
.
and
Numb
.
15.34
.
although
the
question
was
but
of
a
ciuill
punishment
:
so
far
it
is
that
Moses
or
Aaron
would
take
vpon
them
to
make
anie
rules
for
the
seruice
of
God
,
or
impose
a
Law
on
the
consciences
of
the
people
,
contrarie
to
that
commaundement
which
Moses
had
of
doing
and
making
all
thinges
according
to
the
model
and
patterne
of
that
which
he
had
seene
in
the
mountaine
,
Exod.
25.40
.
And
therefore
vnder
Dauid
also
and
Salomon
the
whole
state
of
the
Temple
was
set
vp
and
perfected
,
not
by
the
aduise
of
man
,
but
according
vnto
propheticall
reuelations
,
2.
Chron.
22.11
.
But
yet
a
man
might
hereupon
replie
,
that
one
of
the
principallest
rights
of
regalitie
and
royaltie
is
to
shewe
mercie
and
to
pardon
.
Now
the
power
of
the
keyes
of
the
kingdome
of
heauen
,
which
consisteth
in
binding
and
loosing
,
that
is
to
say
in
condemning
and
absoluing
of
sin
,
was
in
the
person
of
Saint
Peter
&
the
other
eleuen
Apostles
giuen
vnto
the
Church
,
Mat.
16.19
.
&
Ioh.
20.23
.
But
whereas
it
is
said
elsewhere
,
that
it
pertaineth
vnto
God
alone
to
remit
sinnes
,
Mar.
2.7
.
it
is
easie
to
be
vnderstoode
,
that
there
is
a
great
difference
first
betweene
making
of
Lawes
and
publishing
or
applying
of
them
:
and
secondly
betweene
power
to
execute
absolutely
,
and
a
commission
limited
and
bounded
.
Therefore
I
saie
touching
the
spirituall
kingdome
concerning
the
conscience
&
saluation
or
damnation
,
that
this
power
pertaineth
to
one
onely
God
in
the
person
of
his
sonne
,
whom
hee
hath
from
all
time
established
and
ordained
head
of
this
Empire
.
And
as
touching
the
execution
of
his
Lawes
according
to
the
exigence
of
cases
,
hee
hath
set
vp
and
established
his
holy
ministerie
in
his
Church
,
with
a
commission
limited
,
that
is
to
say
with
a
charge
to
iudge
according
vnto
the
tenor
of
his
Laws
,
and
as
it
were
representing
the
chiefe
Lord
,
and
Lawe-giuer
,
and
not
otherwise
vnder
paine
of
nullity
of
their
sentence
:
otherwise
we
must
saie
that
Iesus
Christ
was
iustly
condemned
and
excommunicated
with
his
Disciples
,
Ioh.
9.22
.
and
16.2
.
insteede
of
that
which
the
Lord
himselfe
said
of
them
,
let
them
alone
,
they
are
blind
,
leaders
of
the
blind
.
And
indeede
Saint
Paul
speaking
in
generall
of
his
whole
preaching
,
calleth
it
the
counsaile
of
God
,
Act.
20.27
.
And
to
the
ende
that
no
man
should
extend
and
stretch
this
to
any
inward
and
internall
reuelation
without
the
Scripture
,
that
which
I
ordaine
,
saith
he
,
(
speaking
of
the
institution
of
the
holy
Supper
)
that
haue
I
receiued
of
the
Lord
:
and
speaking
of
being
vnmarried
hee
protesteth
that
he
wil
not
tie
and
intangle
their
consciences
:
as
also
Saint
Peter
admonisheth
al
pastors
to
take
heede
how
they
vsurpe
a
lordlines
ouer
their
flocks
,
which
he
calleth
the
portion
or
the
heritage
of
the
Lord
,
1.
Pet.
5.3
.
And
therefore
these
words
of
Saint
Paul
,
1.
Cor.
7.12
.
But
to
the
rest
I
speake
and
not
the
Lord
,
speaking
of
mariages
contracted
with
an
vnbeleeuing
partie
,
ought
not
so
to
bee
vnderstoode
as
if
the
Apostle
tooke
vpon
him
to
commaund
anie
thing
of
his
owne
head
&
priuate
authority
,
but
he
vseth
this
maner
of
speach
to
distinguish
that
,
for
which
he
had
the
expresse
and
registred
word
of
God
,
from
that
which
was
not
in
plaine
termes
expressed
,
but
correspondent
notwithstanding
and
agreeing
with
that
which
was
written
:
beeing
a
thing
impossible
that
the
Lawes
could
containe
euerie
particular
case
which
might
happily
fal
out
,
as
we
haue
at
large
declared
and
expounded
the
same
in
handling
of
that
Epistle
.
7
Finallie
there
are
which
alleadge
the
authoritie
which
the
Church
had
in
the
time
of
the
Apostles
to
make
ecclesiastical
Lawes
and
ordinances
,
and
ring
out
as
loud
as
they
can
this
word
of
Apostolical
traditions
,
Act.
15.28
.
and
16.4
.
1.
Cor.
11.2
.
and.
34.
whereof
they
produce
diuerse
examples
scattered
and
sowen
heere
and
there
throughout
Saint
Paules
Epipistles
,
as
of
the
vaile
of
weomen
,
of
the
order
of
speaking
and
vttering
the
word
of
God
in
the
assemblie
,
of
collections
and
gatherings
for
the
poore
,
and
of
almes
.
This
matter
would
require
whole
sermons
,
as
we
haue
also
often
occasion
to
speak
thereof
.
But
for
this
present
,
this
may
thus
bee
aunswered
in
a
word
.
It
is
then
another
thing
to
make
lawes
to
tie
mens
consciences
,
to
say
,
looke
yee
,
this
is
good
and
pleasing
vnto
God
,
this
he
commaundeth
you
to
doe
or
beleeue
:
or
contrariwise
to
say
,
looke
yee
,
this
hath
God
forbidden
,
and
this
you
may
not
doe
or
beleeue
.
And
againe
,
see
,
these
be
the
vocations
and
charges
by
which
the
sonne
of
God
wil
haue
his
Church
to
be
ruled
and
gouerned
:
this
I
say
is
farre
another
thing
,
then
to
haue
a
respect
vnto
that
which
is
requisite
for
the
vse
and
practise
aswell
of
the
doctrine
as
also
of
the
discipline
which
God
the
alone
and
onelie
Law-giuer
hath
ordained
:
requisite
I
saie
according
vnto
the
time
,
persons
,
and
place
:
which
beeing
subiect
to
infinit
varieties
,
yea
sometimes
contrarieties
,
the
Lord
vnder
the
new
couenant
hath
not
made
,
&
as
I
may
so
saie
,
could
not
make
certaine
special
&
perpetual
ordinaunces
,
seeing
this
policie
is
accidentall
,
and
not
of
the
substaunce
neither
of
doctrine
nor
of
discipline
.
And
therefore
in
respect
of
this
point
,
hee
was
content
to
giue
a
generall
commaundement
,
that
whatsoeuer
he
ordained
should
be
executed
orderly
and
modestly
in
his
house
which
the
church
,
1.
Cor.
14.40
.
Yee
see
then
the
boundes
which
he
is
content
to
prescribe
vs
.
And
that
this
is
so
,
we
see
how
these
ordinaunces
themselues
of
the
Apostles
which
wee
haue
aboue
specified
vanished
awaie
by
little
and
little
,
the
times
being
chaunged
,
and
the
causes
why
they
were
made
ceasing
to
be
:
which
would
not
haue
been
if
they
had
concerned
the
substance
of
discipline
and
doctrine
,
which
are
perpetual
and
inuiolablie
to
bee
obserued
vnto
the
end
&
consummation
of
the
world
.
Contrariwise
the
Scribes
and
Pharisees
not
contenting
themselues
that
they
were
placed
in
Moses
chaire
,
that
is
to
say
to
declare
the
doctrine
and
discipline
taught
by
the
ministery
of
Moses
(
in
which
case
the
people
were
to
doe
that
which
they
taught
,
and
not
to
follow
their
wicked
life
)
would
needes
medle
with
making
of
Lawes
to
tie
the
consciences
of
men
,
and
so
to
adde
somwhat
of
their
owne
vnto
the
seruice
of
God
established
by
his
Lawe
,
where
it
is
saide
that
the
Lorde
had
rather
scandalize
and
offend
them
,
then
subiect
his
Disciples
vnto
them
,
Mar.
7.6
.
shewing
that
he
held
not
or
accounted
the
vsage
of
such
traditions
for
a
thing
indifferent
,
but
calleth
them
the
abolishing
and
taking
away
of
the
commandements
and
ordinances
of
God
,
Mar.
7.13
.
and
a
leauen
which
he
commaundeth
vs
to
take
heede
of
,
Mat.
16.12
.
Now
I
thought
good
expreslie
to
specifie
in
this
matter
the
time
of
the
new
couenant
,
because
that
vnder
the
old
,
the
Church
being
enclosed
within
the
limites
of
one
people
,
of
one
country
,
of
one
holy
place
,
and
for
a
time
onely
,
the
Lord
declared
and
set
downe
not
onely
the
doctrine
which
he
would
haue
to
be
taught
,
both
of
the
seruice
and
gouernment
of
his
house
:
but
also
specified
and
particularized
those
ordinances
according
to
the
times
,
places
,
and
persons
,
which
he
would
haue
to
bee
inuiolablie
obserued
,
without
changing
,
adding
,
or
diminishing
anie
thing
in
them
at
al
,
Deu.
4.2
.
Esai
.
1.12
.
&
29.13
.
But
vnder
the
new
couenant
which
hee
contracted
with
all
people
and
nations
,
and
for
so
long
time
as
the
world
should
endure
,
it
was
necessarie
,
hee
should
leaue
it
in
the
liberty
of
the
Churches
to
appoint
and
establish
whatsoeuer
in
special
and
particular
concerneth
the
vse
and
practise
of
the
doctrine
and
discipline
as
touching
order
and
edification
according
to
the
variety
and
difference
of
circumstances
.
And
thus
far
of
the
soueraintie
of
of
him
which
hath
written
in
his
thigh
,
The
King
of
Kings
and
Lord
of
Lords
,
Apoc.
19.16
.
We
will
defer
the
rest
which
remaineth
farther
to
be
spoken
,
vnto
our
next
sermon
:
in
the
meane
time
let
vs
pray
vnto
the
Lord
that
it
wil
please
him
to
giue
vs
the
grace
wel
to
vnderstand
this
holy
doctrine
,
so
necessary
for
these
times
we
now
liue
in
,
to
discerne
his
true
Churches
from
those
false
maskes
thereof
which
present
themselues
to
vs
on
euerie
side
,
to
the
end
that
hauing
found
it
,
wee
may
continue
firme
and
constant
in
the
true
doctrine
of
saluation
,
vntill
the
enioying
of
the
full
coniunction
of
the
members
and
the
head
together
in
the
kingdom
euerlasting
.
And
because
that
on
the
contraryside
we
haue
beene
hitherto
and
yet
are
so
slothfull
in
this
behalfe
,
and
so
vnthankful
,
we
will
humble
our selues
before
the
face
of
our
good
God
and
Father
,
to
desire
his
grace
and
mercie
as
followeth
.
Almighty
God
&c.
THE
TENTH
SERMON
.
Our
helpe
be
in
the
name
of
God
,
&c.
It
is
written
as
followeth
in
the
first
Chapter
of
the
Canticle
of
Canticles
,
the
seuenth
verse
.
7
For
why
should
I
be
to
the
flockes
of
thy
companions
as
one
which
should
hide
herselfe
?
1
A
larger
&
ampler
exposition
,
how
Iesus
christ
alone
hath
from
al
time
had
the
authoritie
of
declaring
the
will
of
god
his
father
for
the
saluation
of
such
as
are
his
.
2
Iesus
Christ
the
onlie
expiator
and
purger
of
our
sinnes
.
An
aunswere
to
the
obiection
of
the
promises
made
to
them
who
obserue
and
keepe
the
morall
Law
.
3
An
answere
vnto
the
obiection
,
touching
the
promise
made
to
them
who
shall
liue
godlie
,
without
respect
had
to
the
ful
accomplishment
of
the
Law
morall
.
4
An
aunswere
touching
the
obiection
made
vpon
the
obseruation
of
the
Lawe
ceremoniall
.
5
An
answere
touching
the
same
point
to
them
,
who
attribute
to
the
sacraments
,
and
the
Lordes
Supper
,
the
vertue
of
expiation
or
purging
of
our
sinnes
.
6
An
answere
vnto
them
which
yeelde
vnto
seruantes
the
power
which
is
reserued
vnto
the
Master
,
&
vnto
imaginarie
merits
of
Martyrs
.
7
That
Iesus
christ
hath
no
companion
in
his
intercession
for
vs
,
which
yet
endureth
.
8
Who
are
the
first
false
companions
of
whom
the
spouse
in
this
place
complaineth
,
namely
those
which
make
Lawes
to
tie
mens
consciences
.
9
Howe
by
little
and
little
Satan
hath
forged
his
Antichrist
by
meanes
of
the
Popish
Hierarchie
,
&
first
of
the
false
degree
Episcopall
.
10
Of
false
ancients
and
elders
.
11
Of
false
Deacons
.
12
Of
false
Doctours
.
13
A
companion
ioyned
with
Iesus
Christ
in
his
dominion
royall
,
and
so
farre
as
to
become
master
.
14
Vsurpation
vpon
the
state
Propheticall
of
Iesus
Christ
.
15
Vsurpation
vpon
the
sacrificeshippe
or
Priesthood
of
expiation
.
16
Vsurpation
vpon
the
sacrificeshippe
or
Priesthood
of
intercession
.
17
The
conclusion
of
this
complaint
of
the
Bride
or
Spouse
.
18
Of
the
poore
&
dangerous
estate
of
the
faithfull
mingled
among
the
vnbeleeuing
and
vnfaithfull
.
WEE
haue
spoken
at
large
before
of
the
regalitie
of
Iesus
Christ
,
wherein
wee
haue
shewed
&
declared
that
hee
hath
no
companion
.
The
like
may
be
said
of
his
estate
Prophetical
,
which
appertaineth
vnto
him
,
not
onely
in
respect
of
the
time
that
he
spake
in
person
,
but
in
al
times
since
the
creation
of
the
world
.
And
this
is
it
which
Saint
Iohn
writeth
Ioh.
1.18
.
namely
,
That
none
hath
seene
the
father
at
any
time
,
but
the
only
sonne
which
is
in
the
bosome
of
the
father
hath
reueiled
him
.
It
is
hee
therefore
to
whom
properly
from
all
times
this
dignity
appertaineth
:
&
as
for
others
which
are
called
Prophets
,
Apostles
,
Pastors
and
Doctors
,
this
is
attributed
vnto
them
in
as
much
as
the
sonne
hath
serued
himselfe
with
their
ministerie
,
and
yet
doth
serue
,
and
shall
vse
them
euen
vnto
the
ende
of
the
worlde
for
his
heraultes
and
ambassadours
:
not
for
any
need
he
euer
had
of
them
,
as
those
who
haue
a
charge
among
men
,
cannot
bee
euery
where
,
nor
doe
or
speake
euery
thing
in
person
:
but
to
accommodate
and
apply
himselfe
to
the
infirmity
and
weaknes
of
men
,
by
teaching
them
by
men
limited
notwithstanding
with
certaine
conditions
.
For
first
vntil
Moses
time
the
Patriarches
could
not
teach
or
set
downe
any
thing
,
besides
that
,
which
was
reuealed
vnto
them
by
God
,
as
wee
see
it
put
in
practise
by
Abraham
a
Prophet
in
his
owne
family
,
Gen.
18.19
.
and
20.7
.
Besides
that
the
doctrine
receiued
by
the
Patriarches
from
God
,
was
kept
and
continued
,
as
appeareth
not
only
by
the
priesthoode
of
Melchisedech
,
Gen.
14.18
.
and
25.22
.
but
also
by
this
,
that
it
was
not
yet
vtterly
abolished
among
the
Cananites
themselues
,
Gen.
20.3
.
Afterwardes
when
it
pleased
God
to
rule
and
gouerne
his
people
issued
and
discended
from
Abraham
,
Moses
was
chosen
,
not
only
to
receiue
from
God
after
an
extraordinary
manner
,
the
whole
rule
and
order
of
the
church
,
but
also
to
put
it
in
writing
,
but
in
euery
point
,
according
vnto
that
which
the
Lord
appearing
vnto
him
first
in
the
mount
,
and
afterward
in
the
tabernacle
,
commaunded
him
to
say
,
to
doe
and
to
write
,
without
adding
thereto
,
or
clipping
therefrom
,
any
thing
at
all
,
for
which
cause
he
was
called
A
faithfull
seruant
in
the
house
of
God
,
Heb.
3.5
.
or
without
being
after
lawfull
to
any
man
liuing
To
take
away
or
adde
vnto
it
any
thing
whatsoeuer
,
Deu.
12.32
.
In
such
wise
did
the
true
Prophets
order
and
gouerne
themselues
vnto
the
time
of
Iohn
Baptist
,
hauing
done
nothing
els
but
expound
or
apply
the
blessings
or
iudgements
of
God
,
according
to
those
speciall
reuelations
they
receiued
from
God
in
that
behalfe
.
After
this
time
came
this
great
sonne
of
God
,
who
as
chiefe
maister
and
Lorde
in
his
fathers
house
,
brought
an
end
vnto
all
those
shadowes
of
which
himselfe
was
the
body
and
substance
.
Coloss.
2.17
.
and
as
of
full
and
plenarie
autority
,
Math.
7.29
.
hath
fully
taught
the
will
of
God
his
father
touching
the
saluation
of
mankinde
first
in
his
own
person
,
Heb.
1.1
.
Ioh.
15.15
.
afterwards
by
his
Apostles
whom
hee
appointed
founders
and
builders
of
his
house
,
as
wel
in
doctrine
as
in
the
establishment
and
order
of
the
same
,
but
according
to
that
which
they
learned
of
their
master
,
as
their
commission
was
limited
:
Mat.
28.20
.
being
fully
instructed
by
an
extraordinary
measure
of
the
holy
Ghost
:
which
they
also
most
diligently
obserued
,
Act.
20.27
.
&
1.
Cor.
11.23
.
not
beeing
lawfull
to
the
Angels
themselues
,
to
teach
or
ordaine
any
thing
aboue
&
besides
the
doctrine
of
the
gospel
anounced
&
preached
by
the
Apostles
,
Gal.
1.8
.
Finally
after
the
Apostles
,
succeeded
pastors
&
doctors
not
to
found
any
thing
anew
,
but
to
build
good
&
solide
instructions
,
exhortations
,
consolations
,
reprehensions
vpon
the
foundation
of
the
Apostles
.
1.
Cor.
3.10
.
and
Ephes.
4.11
.
&
2.
Tim.
3.16
.
Secondly
we
are
to
note
that
al
workmen
as
wel
before
as
after
the
comming
of
the
master
woorkman
,
had
only
charge
of
the
work
,
touching
that
which
might
be
outwardly
doone
,
causing
the
word
which
was
committed
vnto
them
,
to
sound
in
the
ears
of
the
hearers
,
&
presenting
&
applying
outwardly
the
visible
signes
which
we
cal
Sacramentes
,
together
with
the
ceremonies
instituted
and
ordained
of
the
Lorde
in
the
administring
of
them
.
But
as
for
the
rest
,
the
Lord
reserued
entirely
vnto
himselfe
the
power
of
woorking
inwardely
and
within
,
in
preparing
the
hartes
and
mindes
to
receiue
this
precious
seede
,
&
to
make
it
bud
foorth
,
encrease
&
fructifie
by
his
holy
spirite
,
1.
Cor.
3.7
.
as
it
appeareth
also
throughout
the
whole
scripture
,
which
teacheth
vs
that
our
saluation
is
neither
in
whole
nor
in
part
of
the
willer
or
of
the
runner
,
that
is
to
say
,
not
of
our
wil
or
of
our
endeuour
,
but
of
the
sole
and
only
mercy
of
God
,
Rom.
9.16
.
creating
in
vs
both
to
will
and
to
doe
by
his
only
grace
,
Phil.
2.13
.
which
wee
haue
aboue
more
at
large
prooued
treating
vpon
the
fourth
verse
of
this
Canticle
.
It
is
therefore
in
this
sense
and
not
otherwise
that
the
faithfull
ministers
of
the
word
of
God
are
called
by
the
Apostle
Ioynt-woorkers
with
God
,
1.
Cor.
3.9
.
as
the
ordinary
and
vsual
preface
also
of
the
Prophets
witnesseth
,
when
they
say
,
Thus
saith
the
Lord
.
Whereas
Iesus
Christ
,
as
Lorde
and
master
in
the
house
of
his
father
,
Heb.
3.6
.
(
and
by
the
spirit
&
commission
of
whom
the
Prophets
spake
1.
Pet.
1.11
.
and
2.
Pet.
1.21
.
)
speaketh
with
all
auctori●y
saying
ordinarilie
,
In
truth
in
truth
,
I
say
vnto
you
,
Math.
5.18
.
2
It
remaineth
nowe
that
we
speake
of
the
Priesthoode
of
Iesus
christ
which
consisteth
first
in
the
expiation
&
satisfaction
once
for
al
made
by
him
,
&
in
the
intercession
which
yet
indureth
:
wherupon
we
haue
at
large
declared
before
by
most
peremptorie
reasons
,
&
taken
out
of
the
holy
scripture
,
that
it
is
impossible
in
reason
,
to
atribute
the
least
part
in
the
worlde
of
these
two
poynts
to
any
other
,
saue
vnto
Iesus
Christ
alone
.
Whereunto
if
any
man
oppose
the
promises
of
saluation
made
vnto
them
which
obserue
the
law
,
I
answere
that
because
they
presuppose
a
perfect
accomplishment
&
fulfilling
of
the
law
,
which
is
not
found
,
nor
shal
euer
be
found
,
saue
in
Iesus
christ
alone
,
seeing
it
is
hee
only
who
is
without
sinne
:
it
followeth
that
they
were
neuer
proposed
vnto
vs
to
iustifie
vs
or
to
make
our
reconcilement
vnto
God
by
our selues
:
but
contrariwise
to
condemne
vs
in
our selues
,
to
the
end
to
bring
and
lead
vs
vnto
him
in
whom
alone
al
the
said
promises
are
ratified
and
performed
,
hauing
himself
alone
most
fully
and
most
perfectly
accomplished
the
Law
for
vs
,
which
embrace
and
take
hold
of
him
by
faith
,
Rom.
3.30
.
Gal.
3.21.22
.
and
4.5
.
3
Likewise
if
any
man
alleage
the
promises
both
of
the
present
life
and
of
the
life
to
come
,
made
vnto
them
which
liue
godly
,
1.
Tim.
4.8
.
although
their
workes
be
full
of
defects
and
imperfections
,
I
denie
not
but
God
hath
promised
and
giueth
also
life
euerlasting
to
the
repentant
,
and
such
as
liue
in
his
feare
(
for
to
denie
this
were
to
deny
the
whole
Scripture
)
but
I
saie
that
there
is
a
great
difference
betwixt
these
two
questions
,
to
wit
,
to
whom
eternal
life
and
other
Gods
blessings
are
giuen
,
and
for
what
cause
these
are
giuen
vnto
him
,
on
whom
they
are
bestowed
.
Eternal
life
therefore
is
indeed
prepared
and
giuen
vnto
them
who
testify
their
repentance
by
the
true
fruits
therof
,
which
are
sometimes
put
off
and
differred
vnto
the
last
moment
of
a
mans
life
,
whereof
we
haue
a
singular
example
in
that
poore
theefe
crucified
with
Iesus
Christ
,
Luk.
23.43
.
some
being
also
called
,
at
the
eleuenth
houre
,
Matth.
20.9
.
but
I
adde
that
this
is
not
that
by
their
woorkes
they
haue
satisfied
for
their
sinnes
either
in
whole
or
in
part
,
or
that
they
deserue
by
the
value
of
desert
of
them
in
anie
sort
or
manner
whatsoeuer
anie
blessing
temporall
or
spirituall
:
but
onely
because
that
good
workes
beeing
the
testimonie
and
effectes
inseparablie
following
of
faith
,
and
that
faith
witnessing
before
God
according
vnto
the
couenant
of
the
Gospel
,
That
whosoeuer
shall
beleeue
in
the
Sonne
shall
bee
saued
,
That
the
true
repentaunt
haue
a
part
in
the
merit
of
Iesus
Christ
and
his
righteousnes
,
it
pleaseth
God
of
his
great
grace
and
onelie
mercie
to
accept
of
them
and
to
crowne
them
in
Iesus
Christ
his
Sonne
,
the
onelie
satisfier
for
our
sinnes
,
and
sole
sacrifice
expiatorie
,
as
the
whole
Scriptures
and
al
the
writinges
of
the
Prophets
&
Apostles
do
most
plainely
witnesse
.
4
As
litle
can
we
helpe
our selues
with
the
promises
of
remission
and
expiation
of
our
sinnes
which
are
added
vnto
the
legal
ceremonies
,
&
namely
vnto
the
sacrifices
.
For
as
the
Apostle
teacheth
vs
,
the
bloode
of
Goates
and
of
Buls
coulde
neuer
appease
the
anger
and
wrath
of
God
:
but
the
onelie
bloode
of
Iesus
Christ
sacramentallie
represented
for
a
time
by
earthly
things
.
Coloss.
2.17
.
Heb.
10.4
.
And
therefore
the
promises
of
expiating
or
purging
our
sinnes
were
not
added
to
the
Leuitical
seruice
,
to
attribute
thereunto
that
which
is
proper
to
Iesus
Christ
alone
,
but
to
distinguish
these
sacramentall
ceremonies
from
common
things
,
and
such
as
had
not
any
spiritual
vse
.
5
I
saie
the
like
of
the
Sacraments
of
the
new
couenant
:
as
when
the
washing
away
of
our
sinnes
is
attributed
vnto
the
Sacrament
of
Baptisme
,
and
our
incorporation
in
Iesus
Christ
and
vnion
with
him
,
from
whence
all
those
benefits
and
blessings
proceede
which
we
receiue
from
him
is
attributed
vnto
the
holy
Supper
of
the
Lord
.
For
the
outward
visible
water
of
Baptisme
doth
no
more
wash
away
our
sinnes
nowe
,
then
did
heretofore
the
water
of
purification
,
or
blood
of
beastes
.
But
hereby
is
shewed
vs
the
difference
between
the
water
of
Baptisme
and
common
water
,
not
in
respect
of
the
substance
or
effect
of
the
water
considered
in
his
own
nature
:
but
in
this
that
common
water
doth
nothing
concerne
eternall
life
,
and
the
water
of
Baptisme
is
vsed
and
applied
,
to
signifie
vnto
vs
effectually
,
if
it
be
not
long
of
our selues
,
that
which
the
spirit
doth
within
vs
,
defacing
and
putting
foorth
our
sinnes
,
and
purging
our
natural
corruption
by
the
death
and
passion
of
Christ
our
Lord
,
being
no
other
thing
in
the
water
but
a
power
of
signifieng
vnto
the
beleeuer
that
which
faith
is
to
apprehend
,
and
which
is
applied
by
the
force
&
power
of
the
holy
ghost
working
within
,
according
vnto
the
distinction
of
these
two
Baptismes
spoken
of
in
Mat.
3.11
.
and
1.
Pet.
3.21
.
The
like
must
be
vnderstoode
touching
the
other
sacrament
of
Christian
religion
,
namely
the
Lords
Supper
,
wherein
wee
ought
to
take
diligent
heed
we
attribute
not
vnto
the
bread
or
wine
,
or
vnto
the
corporall
receiuing
of
them
,
that
which
is
proper
vnto
Iesus
Christ
,
and
vnto
the
spiritual
apprehension
and
application
of
him
by
faith
.
6
Of
as
little
force
is
that
obiection
of
them
who
alleadge
these
woords
of
the
Apostle
,
1.
Tim.
4.16
.
In
doing
this
thou
shalt
saue
both
thy selfe
and
those
which
heare
thee
.
For
there
is
but
one
Iesus
Christ
,
that
is
to
say
,
one
Sauiour
,
Act.
4.12
.
who
hath
alone
satisfied
for
our
sinnes
,
Ioh.
1.29
.
and
by
whose
obedience
we
are
made
iust
,
Rom.
5.19
.
The
Apostle
therefore
meaneth
not
in
the
person
of
Timothie
to
sette
the
Pastors
in
the
place
and
roome
of
Christ
:
God
forbid
;
seeing
himselfe
declareth
that
he
is
not
therfore
iustified
before
God
,
though
he
know
nothing
by
himselfe
,
but
hath
perfourmed
his
charge
irreprehensible
,
1.
Cor.
4.4
.
but
he
speaketh
so
in
respect
of
the
office
&
duty
of
pastors
which
is
to
preach
and
announce
the
secrets
of
God
:
1.
Cor.
4.1
.
that
is
to
saie
the
word
of
reconciliation
,
2.
Cor.
5.19
.
and
20.
which
is
the
Gospell
,
for
the
saluation
of
al
them
which
beleeue
,
Rom.
1.16
.
But
they
are
of
all
others
marueilous
impudent
,
who
to
maintaine
their
Idolatrie
or
rather
impiety
,
alleadge
that
which
the
Apostle
saith
of
himselfe
,
Coloss.
1.24
.
namelie
,
that
he
fulfilleth
the
surplussage
of
the
afflictions
of
Christ
in
his
flesh
,
for
his
bodie
which
is
the
Church
,
as
though
he
were
not
alone
omnisufficient
to
blot
and
put
forth
our
sinnes
,
(
a
blasphemy
most
execrable
)
whereas
the
Apostle
by
these
woordes
meant
to
say
no
other
thing
,
but
that
in
the
afflictions
and
sufferinges
of
the
Saintes
,
Iesus
Christ
,
as
a
man
would
saie
,
suffereth
in
their
persons
,
because
he
accounteth
himself
as
it
were
wounded
in
them
,
according
vnto
that
which
he
said
vnto
the
same
Apostle
,
wherefore
persecutest
thou
mee
,
Act.
9.4
.
which
thing
returneth
vnto
the
great
comfort
and
edifieng
of
the
whole
Church
greatly
edified
by
the
happie
ende
and
issue
of
them
,
Phil.
1.12
.
and
2.
Cor.
1.4
.
and
2.
Tim.
2.10
.
7
Now
foloweth
the
poynt
of
intercession
,
in
which
we
haue
saide
that
Iesus
Christ
hath
no
more
a
companion
,
then
in
the
redemption
.
Against
this
some
oppose
the
mutuall
praiers
of
the
Sayntes
,
praying
vnto
God
dayly
one
for
an
other
,
yea
for
their
very
enemies
.
The
answer
is
easie
,
that
notwithstanding
the
faithfull
for
all
this
are
not
therefore
intercessors
in
any
superior
degree
betwixt
God
and
them
,
for
whom
they
praie
:
but
ioyne
equally
together
their
mutuall
praiers
,
which
are
al
of
them
referred
vnto
this
only
intercessour
betweene
God
and
men
,
on
whose
alone
intercession
in
all
and
through
all
dependeth
the
whole
vertue
of
their
praiers
,
whether
they
pray
for
an
other
or
for
themselues
.
8
These
things
being
well
considered
and
wayed
as
they
deserue
to
bee
,
shewe
vs
most
euidently
and
to
the
eye
,
who
they
are
whom
the
spouse
in
this
place
calleth
her
husbandes
companions
,
whose
companie
,
and
that
worthily
shee
liketh
not
,
namely
those
who
attribute
vnto
themselues
,
that
which
is
properly
belonging
vnto
the
Bridegroome
,
as
if
some
inuited
by
the
Bridegroome
to
beare
him
companie
at
the
time
of
his
fiances
or
espousails
,
in
steede
of
contenting
themselues
to
beare
him
company
&
do
him
curtesie
As
friends
to
reioyce
with
him
,
Ioh.
3
29.
should
play
him
so
lewd
a
pranke
as
to
go
about
to
be
master
of
the
spouse
,
&
to
chalenge
her
vnto
themselues
,
as
Samsons
companions
serued
him
,
Iud.
15.2
.
And
who
are
those
?
Mary
first
of
al
those
who
take
vpon
them
to
make
new
commandements
for
the
church
to
bind
the
consciences
of
men
contrary
to
that
which
S.
Peter
expresly
forbiddeth
,
1.
Pet.
5.3
.
against
the
expresse
commission
deliuered
vnto
the
Apostles
,
Mat
,
28.20
.
against
the
expresse
example
of
S.
Paul
,
1.
Cor.
7.35
.
&
therefore
worthy
in
lieu
of
being
obeyed
to
be
held
accursed
and
had
in
execration
,
by
the
ordinance
of
God
,
Deut.
18.20
.
&
Gal.
1.8
.
though
they
should
be
the
Angels
of
heauen
themselues
.
9
As
much
is
to
be
said
of
them
who
haue
been
so
bold
&
presumptuous
as
to
forge
newe
vocations
and
charges
in
the
church
of
God
,
which
they
afterwards
transfigured
and
changed
into
dignities
,
and
finally
into
a
tyrannie
truly
Satanicall
,
that
is
to
say
aduerse
,
contrarie
and
opposite
directly
vnto
the
royalty
and
regality
of
Iesus
Christ
,
altogether
following
that
which
was
expresly
foretold
by
Saint
Iohn
in
the
Apocalypse
of
the
Image
drawne
and
mouled
on
the
pattern
of
the
beast
,
which
was
the
Romane
empire
,
which
was
finally
ruined
and
dissipated
,
as
it
is
at
this
daie
,
according
vnto
the
prophecie
of
Saint
Paul
,
2.
Thess.
2.7
.
wherein
Satan
hath
vsed
a
marueilous
sleight
in
seruing
his
owne
turne
by
abusing
many
good
and
holy
personages
,
and
those
very
learned
otherwise
,
but
not
sufficient
attentiue
to
marke
and
consider
how
men
abused
the
names
of
vocations
established
by
the
sonne
of
God
,
to
turne
them
notwithstanding
and
to
ouerthrow
them
:
in
such
wise
that
by
litle
and
litle
he
attained
vnto
the
end
he
desired
,
hauing
set
vp
insteed
of
that
goodly
estate
of
the
Church
established
in
his
perfection
by
the
ministerie
of
the
Apostles
this
falle
hierarchie
,
as
they
call
it
.
Such
are
the
reuerend
names
of
Bishop
,
Pastor
,
Elder
or
Ancient
,
Doctor
&
Deacon
,
*
which
they
afterwards
by
litle
and
litle
diuided
into
many
other
degrees
,
*
to
hatch
at
the
length
an
Oecumenicall
Bishop
,
that
is
to
say
,
a
Bishop
of
the
vniuersal
worlde
,
to
which
for
a
full
measure
of
all
this
disorder
haue
beene
added
the
most
reuerent
Seigneurs
the
Cardinals
.
10
As
for
the
ancients
and
Elders
they
are
become
*
Penitentiaries
,
*
Proctors
in
the
court
ecclesiasticall
,
Dataries
,
Bullists
,
Copistes
,
&
c.
*
&
to
make
vp
&
perfect
this
ruine
,
ordinary
Creators
and
Sacrificers
of
a
Iesus
Christ
of
dowe
,
and
all
for
what
wil
you
giue
me
,
and
for
ready
mony
.
11
As
for
Deacons
,
receiuers
and
gouernors
of
the
church-almes
and
goods
according
to
the
order
and
practise
of
the
Apostles
,
to
speake
in
a
worde
,
this
is
the
state
and
calling
of
all
this
whole
Hierarchy
,
if
to
be
a
Deacon
,
and
Church-robber
as
Iudas
,
bee
all
one
.
But
the
name
only
being
left
to
serue
for
a
part
of
the
Masquerada
of
an
high
masse
,
it
was
requisite
that
Subdeacons
should
bee
added
,
to
mock
the
poore
seelie
sheep
comming
to
offering
.
12
As
for
Doctors
,
it
may
bee
saide
in
a
woorde
,
that
the
Lorde
of
his
great
mercie
hath
not
permitted
,
that
that
which
is
as
it
were
the
nurcerie
of
the
Church
,
I
meane
schooles
of
good
learning
,
should
in
such
wise
bee
vtterlie
abolished
&
taken
awaie
,
as
the
other
parts
of
that
which
God
would
haue
established
in
his
Church
.
But
contrariwise
it
hath
pleased
him
to
stir
vp
in
sundry
ages
,
Emperours
and
Kings
,
who
haue
had
a
care
of
founding
&
erecting
of
them
through
a
worthy
&
laudable
instinct
and
purpose
,
and
which
a
man
may
say
to
haue
beene
and
yet
to
bee
the
meane
that
God
hath
vsed
to
preserue
and
maintaine
the
societie
of
man
,
for
the
study
and
knowledge
of
liberall
artes
and
sciences
.
But
touching
the
principal
part
of
this
so
great
a
benefit
,
which
is
the
schoole
of
diuinitie
,
this
is
there
where
Satan
hath
serued
his
turne
with
suger
to
turn
it
into
most
bitter
and
deadly
poyson
:
hauing
banished
out
of
the
schoole
of
diuinity
that
which
was
the
only
subiect
thereof
,
I
meane
the
reading
and
expounding
of
the
text
of
holy
Scripture
,
to
thrust
thereinto
an
abominable
confusion
of
dreaming
sophistications
,
some
as
vaine
as
curious
,
others
absurde
,
others
full
of
impiety
:
in
such
sort
,
that
to
be
a
Doctor
in
such
a
thing
,
is
no
more
but
to
bee
farther
off
from
pure
and
sound
doctrine
,
as
the
Apostle
so
diligently
warneth
vs
,
1.
Tim.
1.4
.
and
4.7
.
while
Satan
goeth
forward
in
the
vtter
ouerthrowe
of
all
their
Clergy
hauing
transformed
them
into
shoppes
&
brothels
of
Sodomitry
and
instrumentes
vnto
al
sacrilege
and
simony
.
13
Finally
to
ende
and
perfect
the
mysterie
of
iniquity
,
the
great
Bishop
hath
parted
the
spoile
with
Kinges
and
Princes
,
whom
he
hath
enchanted
and
bewitched
in
abolishing
vtterlie
the
Lawful
order
of
ecclesiastical
elections
and
vocations
.
And
thus
ye
see
vnto
what
good
passe
the
Church
of
the
Lord
hath
bin
brought
by
them
,
who
of
seruantes
haue
made
themselues
trayterous
companions
,
called
no
better
then
theeues
by
the
Lord
,
Mat.
21.13
.
If
anie
man
saie
that
the
Bridegrome
,
of
whom
mention
is
here
made
,
spake
not
of
them
which
came
so
long
after
:
I
answere
that
the
spirit
of
prophecy
in
this
place
doth
not
onelie
lead
vs
farther
then
vnto
the
time
of
Salomon
,
but
that
a
long
time
agoe
,
after
the
time
of
Iosua
,
as
the
historie
of
the
Iudges
doth
plainely
witnesse
,
horrible
corruptions
were
already
entred
in
among
the
people
of
god
,
which
draue
as
it
were
this
spouse
out
of
her
vineyard
and
possession
.
As
for
the
rest
,
this
woord
of
Companion
seemeth
ouer
gentle
in
this
matter
,
the
question
beeing
here
not
in
this
which
wee
before
said
of
taking
vnto
a
mans
self
some
part
of
that
which
is
properly
belonging
vnto
the
Bridegroome
,
an
outragious
crime
notwithstanding
of
treason
,
but
(
that
which
is
much
worse
&
the
capital
poynt
of
this
crime
)
is
the
taking
to
a
mans
self
the
person
of
this
Bridegroome
,
and
to
put
him
foorth
to
possesse
and
occupie
his
place
,
and
in
the
place
of
this
chast
spouse
,
to
substitute
this
abominable
strumpet
,
which
doth
yet
to
this
daie
seduce
and
bewitch
the
kings
and
princes
of
the
earth
by
the
cup
of
her
abominations
:
and
that
with
extreme
impudencie
and
shamelesnesse
,
in
indeuoring
to
make
men
to
beleeue
that
by
such
inuentions
he
is
honoured
,
from
whom
they
hale
and
pul
with
al
the
maine
and
might
they
haue
both
the
sceptor
and
the
crowne
.
14
In
such
sort
deale
they
with
the
Propheticall
dignitie
of
our
Lorde
Iesus
Christ
,
calling
their
owne
dreames
and
inuentions
,
inspirations
of
the
holy
ghost
:
as
if
that
which
hath
bin
declared
by
the
Prophets
and
Apostles
,
touching
our
saluation
,
were
not
sufficient
,
or
might
happily
be
in
some
point
corrected
and
amenced
.
In
a
woord
when
they
are
come
so
farre
as
to
say
,
write
&
maintaine
,
that
they
,
calling
themselues
the
Church
,
cannot
erre
in
doctrine
,
that
their
Pope
cannot
be
deceiued
,
and
that
no
man
liuing
may
say
vnto
the
Pope
though
he
should
lead
whole
troupes
of
soules
vnto
hell
,
sir
what
doe
you
?
&
when
hereupon
they
cut
and
clip
the
doctrine
of
God
as
pleaseth
them
,
is
not
this
to
ouerturne
from
the
top
to
the
bottome
the
Propheticall
authoritie
of
the
sonne
of
God
,
as
much
as
in
them
lieth
?
15
As
litle
haue
they
left
the
Priesthoode
of
Iesus
Christ
whole
and
vntouched
,
hauing
added
&
annexed
vnto
his
expiation
and
satisfaction
for
our
sinnes
whatsoeuer
came
into
their
own
brainsicke
fancy
,
as
holy
water
chrisme
,
oyle
,
waxe
,
spettle
,
beades
,
pilgrimages
,
&
other
such
bables
they
could
thinke
vpon
or
deuise
.
Briefely
hauing
gone
so
far
as
to
forge
a
reall
and
substantiall
oblation
of
Iesus
Christ
by
the
handes
of
their
Priests
,
for
a
satisfaction
for
the
sinnes
of
the
quicke
,
&
the
dead
,
adding
thereto
notwithstanding
the
merits
both
of
the
liuing
who
are
yet
in
the
way
,
and
of
the
dead
comprised
in
their
Letanies
and
Processions
,
vnto
whom
they
haue
attributed
such
store
of
merites
,
that
there
yet
remaine
an
infinite
number
of
them
to
be
sold
and
distributed
for
ready
mony
to
all
such
as
haue
need
of
them
:
things
so
strange
and
abominable
that
it
is
marueilous
how
there
is
yet
found
any
so
very
a
beast
as
to
giue
credit
vnto
them
,
and
anie
so
shamelesse
impudent
,
that
hee
will
maintaine
and
defende
such
abomination
.
16
Now
what
shal
we
say
of
the
Intercession
of
Iesus
Christ
,
vnto
whom
they
haue
added
thousands
of
companions
,
though
they
place
them
in
somewhat
a
lower
and
inferiour
degree
?
For
they
forge
euery
day
new
patrones
and
Intercessours
,
giuing
to
euery
one
of
them
his
state
and
charge
of
this
or
that
.
Nay
they
haue
doone
this
dishonor
vnto
the
most
blessed
and
holy
Virgin
Mary
,
as
insteede
that
her selfe
calleth
her selfe
the
Handmaiden
of
the
Lorde
,
to
call
her
and
cause
her
to
bee
worshipped
as
Queene
of
heauen
,
our
hope
,
our
mercifull
Aduocate
,
yea
so
farre
as
to
bid
her
to
commaund
her
sonne
by
the
right
and
auctoritie
of
a
mother
:
and
all
this
with
such
vnbrideled
boldnesse
and
desperate
presumption
,
that
they
terme
this
honoring
of
God
in
his
Saintes
:
not
perceiuing
that
euery
prayer
made
vnto
them
who
are
out
of
this
worlde
placeth
them
in
the
roome
of
God
in
attributing
vnto
them
of
necessity
that
which
is
proper
vnto
God
,
to
wit
the
knowledge
of
our
hartes
and
whatsoeuer
wee
say
or
doe
here
belowe
,
which
to
doe
is
intolerable
impietie
:
besides
that
not
contenting
themselues
with
Iesus
Christ
alone
for
their
intercessour
,
it
must
needs
be
that
either
they
doubt
of
his
power
or
of
his
will
towardes
vs
,
which
incredulitie
being
directly
opposed
vnto
faith
(
without
which
nothing
can
please
God
,
naie
whatsoeuer
is
without
faith
is
sinne
,
Heb.
11.6
.
Rom.
14.23
.
)
cannot
but
make
all
such
prayers
vnprofitable
,
though
there
were
no
other
fault
in
them
,
Iam.
1.6
.
In
a
word
whosoeuer
shall
compare
the
auncient
customes
of
Paynims
with
these
deuotions
of
the
Church
which
calleth
it selfe
at
this
daie
Catholique
,
shall
finde
from
point
to
point
no
other
difference
betweene
these
two
,
saue
onely
the
names
,
onely
that
these
who
haue
so
abused
the
seely
worlde
&
so
nusled
it
in
their
superstitions
,
calling
darcknesse
light
:
in
falsifieng
the
light
of
the
Scripture
,
are
a
great
deale
more
inexcusable
then
the
poore
Paynims
,
hauing
abused
nothing
but
the
remnant
of
their
natural
light
,
as
the
Apostle
speaketh
of
them
,
Act.
14
16.
and
Rom.
1.21
.
17
And
thus
you
see
who
these
companions
are
of
whom
this
poore
spouse
in
this
place
so
bitterly
complaineth
,
desiring
to
be
drawen
out
from
among
them
and
to
bee
brought
vnto
the
true
flock
,
distinguished
herein
,
from
them
which
she
calleth
flocks
in
the
plurall
number
,
because
that
indeed
there
is
but
one
true
Church
and
vniuersal
,
whereas
these
traiterous
companions
haue
as
many
flockes
as
they
haue
sects
,
according
vnto
the
saying
of
the
Lorde
,
That
hee
which
gathereth
not
with
him
,
doth
nothing
els
but
scatter
,
Mat.
12.30
.
18
And
as
touching
these
words
As
shee
which
couereth
or
hideth
her selfe
,
they
are
expounded
in
diuerse
sortes
.
For
there
are
some
which
refer
it
to
the
fashion
which
Thamar
vsed
to
deceiue
Iuda
her
father
in
Lawe
,
Gen.
38.15
.
gathering
from
thence
that
the
maner
of
harlots
was
to
couer
themselues
:
according
vnto
which
exposition
this
should
bee
taken
,
as
if
the
spouse
did
say
,
that
keeping
companie
with
such
kind
of
people
,
she
should
be
thought
to
be
neuer
a
whit
better
then
they
,
as
it
commonly
commeth
to
passe
and
doth
stil
fall
out
,
agreeable
with
the
historie
of
the
Daughters
of
Lot
.
For
it
fareth
with
them
who
ouer
familiarly
and
ouer
long
time
haunt
the
companie
of
the
wicked
and
peruerse
,
as
with
them
who
dwel
among
colliers
and
come
too
neare
them
,
according
vnto
the
lesson
which
the
Apostle
teacheth
vs
,
1.
Cor.
15.33
.
And
this
is
the
cause
why
the
Lord
vnder
the
Law
was
so
careful
to
seuer
his
people
in
euerie
respect
,
yea
as
touching
their
verie
attire
and
apparel
,
from
al
other
profane
nations
.
We
heare
also
the
mones
which
Dauid
maketh
during
his
flight
,
Psal.
42.
&
120.
and
elsewhere
:
as
also
the
Apostle
exhorteth
vs
to
take
heede
with
whom
wee
companie
,
1.
Cor.
5.11
.
And
I
woulde
to
God
that
many
had
thought
better
vpon
this
point
than
they
haue
done
,
who
are
at
this
day
in
a
most
wretched
and
miserable
estate
,
hauing
throwen
themselues
wittingly
and
willingly
into
the
pawes
of
the
rauening
and
deuouring
lyon
.
This
is
then
a
most
holesome
and
necessarie
doctrine
,
but
notwithstanding
such
as
hath
no
verie
sure
ground
&
foundation
touching
this
maner
and
forme
of
speech
,
being
a
thing
vnlikely
that
they
who
prostitute
their
bodies
,
and
consequently
seeke
nothing
else
but
to
allure
men
to
their
destruction
by
their
beutie
,
as
such
weomen
are
described
by
this
same
Salomon
,
Prouerb
.
6.25
.
and
7.10
.
should
hide
their
faces
:
besides
that
if
they
should
so
doe
,
it
were
an
harde
thing
to
discerne
an
honest
maried
wife
vayled
,
from
an
harlot
.
Neither
meant
Moses
in
the
historie
of
Thamar
to
say
,
that
she
was
therefore
accounted
an
harlot
,
because
shee
had
couered
her
face
,
but
that
therefore
Iuda
knew
her
not
to
bee
his
daughter
in
lawe
,
because
she
was
attired
like
a
widowe
,
and
had
couered
her
face
:
whom
notwithstanding
hee
thought
to
bee
an
harlot
,
seeing
her
set
out
in
that
sort
and
sitting
alone
in
the
high
way
.
There
are
others
therefore
which
expound
this
woord
As
one
which
wandreth
out
of
the
waie
,
because
it
is
sometimes
taken
in
this
sense
,
in
the
toung
which
Salomon
vseth
:
as
if
the
spouse
saide
that
being
among
such
lewde
companie
,
shee
must
needes
bee
as
a
poor
wanderer
and
vagabond
.
But
it
is
better
to
take
it
simply
in
this
sense
,
that
shee
cannot
bee
among
such
wicked
companie
,
but
to
her
great
sorowe
and
griefe
,
seeking
for
corners
where
to
hide
her
head
that
she
haue
no
felowship
with
them
,
or
els
being
constrained
to
hide
and
couer
her
face
,
not
to
see
such
detestable
things
and
to
consent
vnto
them
so
much
as
with
her
countenaunce
,
as
Dauid
protesteth
that
hee
will
not
haue
so
much
as
in
his
mouth
the
names
of
straunge
Gods
,
Psal.
16.4
.
The
Apostle
also
warning
vs
to
take
heede
not
only
of
euil
,
but
also
of
euery
thing
that
hath
so
much
as
the
appearance
of
euill
,
1.
Thess.
5.22
.
as
also
Saint
Peter
witnesseth
that
Iust
Lot
(
who
notwithstanding
had
doone
better
if
hee
had
neuer
departed
from
Abraham
,
or
returned
againe
vnto
him
)
vexed
and
afflicted
from
day
to
day
his
innocent
soule
,
hearing
and
seeing
the
wicked
actes
and
deedes
of
them
of
Sodome
.
God
giue
vs
grace
to
make
our
profit
of
this
holy
doctrine
necessarie
for
all
times
,
but
especially
amidst
these
cloudes
and
obscure
darknesse
with
which
wee
see
that
Satan
,
with
such
efficacie
of
error
,
indeuoreth
to
obscure
the
cleare
light
which
God
hath
sent
vs
as
it
were
from
heauen
:
to
the
ende
that
they
whose
eies
hee
hath
already
opened
,
suffer
not
themselues
to
bee
blinded
againe
,
and
that
they
who
are
yet
in
darkenesse
and
in
the
shadow
of
death
may
receiue
the
gift
of
this
light
,
and
that
contrariwise
euery
toung
yeelde
the
Lorde
God
his
honour
and
glory
in
his
true
Church
,
by
our
onely
mediatour
our
Lord
Iesus
Christ
:
&
because
we
haue
bin
hitherto
so
loose
in
this
behalfe
,
so
vnthankful
&
so
forgetful
,
we
wil
demaund
mercy
as
followeth
.
Almighty
God
&c.
THE
ELEVENTH
SERMON
.
Our
helpe
be
in
the
name
of
God
,
&c.
It
is
written
as
followeth
in
the
first
Chapter
of
the
Canticle
of
Canticles
,
the
eighth
verse
.
8
If
thou
knowe
it
not
,
O
thou
the
fairest
among
women
,
get
thee
forth
,
&
goe
&
folowe
the
trace
of
the
flock
,
and
feede
thy
kiddes
by
the
tents
or
cabbins
of
the
sheepheards
.
1
That
Satan
hath
alwaies
disguized
the
marks
of
the
Church
.
2
The
true
Church
leaueth
not
therefore
to
bee
alwaies
faire
and
precious
in
the
sight
of
God
.
3
Wherefore
the
Church
,
though
shee
be
in
such
estate
,
leaueth
not
for
all
that
to
bee
the
Church
,
against
the
opinion
of
the
Catharistes
and
Donatistes
.
4
The
West
Babylon
is
nothing
lesse
then
the
Church
,
but
how
God
hath
drawen
and
yet
draweth
foorth
his
alwaies
thence
,
by
awakening
them
with
his
singular
mildnes
and
clemencie
.
5
We
must
come
forth
out
of
Babylon
if
wee
wil
not
perish
with
it
,
and
how
wee
must
doe
it
.
6
The
examples
of
Ioseph
&
of
Dauid
and
of
Moses
different
and
diuers
in
this
respect
,
applied
vnto
our
time
.
7
Changing
of
place
is
not
going
forth
of
Babylon
.
8
To
become
a
Monke
is
nothing
lesse
then
to
goe
out
of
the
world
.
9
An
aunswere
vnto
them
who
at
this
daie
seeke
to
find
an
agreement
betweene
Babylon
and
the
Church
.
10
It
is
another
thing
to
make
a
newe
waie
,
and
to
returne
vnto
the
auncient
and
true
waie
,
and
what
this
old
and
ancient
waie
is
.
11
There
are
two
sortes
of
auncient
fathers
,
and
manie
turninges
on
the
right
hand
and
on
the
left
.
12
The
succession
of
Bishops
in
the
west
Babylon
is
of
no
sure
ground
.
13
What
the
true
Cabbins
and
Tentes
are
,
vnto
which
this
spouse
is
sent
.
14
Wherefore
Salomon
maketh
mention
of
Cabbins
and
Sheepheardes
.
15
Touching
the
excesse
committed
in
buildings
and
other
pompes
,
which
haue
altogither
transformed
the
Church
into
a
shoppe
of
most
abominable
ambition
and
couetousnesse
.
16
The
Cabbins
or
Tents
of
the
Church
are
portatiue
,
and
the
meane
not
to
bee
deceiued
in
them
.
17
A
great
fault
to
stand
vppon
mere
personal
succession
.
18
A
conclusion
of
the
whole
matter
going
before
.
THE
knowledge
of
the
trueth
beeing
in
all
things
the
ready
direction
to
follow
the
right
way
,
and
nothing
being
more
precious
then
saluation
which
leadeth
vs
farther
then
this
life
,
there
is
nothing
more
pernicious
and
pestilent
then
the
obscuring
and
darkning
of
the
truth
touching
our
saluation
,
&
by
consequent
,
then
the
disguizing
of
the
true
marks
of
the
church
of
God
,
without
the
which
there
is
neither
truth
nor
saluation
.
This
is
it
which
the
false
Pastors
would
gladlie
make
men
to
beleeue
can
neuer
come
to
passe
,
to
the
end
to
drawe
men
vnto
themselues
,
when
it
pleaseth
God
so
to
chasten
and
punish
the
contempt
of
his
truth
.
Now
that
the
marks
of
the
Church
bee
not
alwaies
bright-shining
and
cleare
,
it
is
apparant
and
manifest
not
onely
by
the
menaces
and
threats
which
the
Lord
hath
made
in
this
behalf
,
both
by
the
Prophets
in
infinite
many
places
,
as
Psal.
44.
and
79
,
&
80.
throughout
,
and
Psal.
89.39
.
Esay
28.14
.
&
else-where
,
as
also
vnder
the
new
couenant
the
Lord
foretold
the
same
expresly
,
Mat.
24.24
.
and
after
him
the
Apostle
,
Act.
20.29
.
and
2.
Tim.
3.12
.
and
2.
Thess.
2.6
.
and
1.
Ioh.
2.18
.
as
it
hath
also
beene
confirmed
by
manie
and
sundry
experiences
in
al
times
as
before
we
haue
declared
.
This
is
then
the
state
in
which
the
poore
Church
is
proposed
vnto
vs
to
be
in
the
verse
going
before
,
not
knowing
in
a
maner
on
which
side
to
turne
it selfe
in
such
an
vtter
confusion
.
2
And
therefore
our
duty
is
wel
and
narrowly
to
consider
the
aunswere
made
vnto
the
spouse
by
him
himselfe
,
who
alone
,
to
speake
properly
,
speaketh
in
verity
&
truth
,
seeing
it
is
he
who
is
truth
it selfe
,
and
who
neuer
forsaketh
those
who
are
his
in
their
neede
.
After
a
preface
therefore
first
made
,
to
encourage
and
to
comfort
her
,
calling
her
the
fayrest
among
women
,
hee
aunswereth
his
spouse
in
this
sense
,
It
is
true
indeede
that
thou
art
a
poore
wandring
stray
,
and
therefore
black
and
sunne-burnt
,
but
yet
thou
leauest
not
for
all
that
to
be
fayr
and
beutifull
in
mine
eye
,
yea
adorned
with
such
a
beuty
as
none
besides
thy selfe
can
vaunt
and
boast
of
.
This
is
the
verie
stile
which
the
Lord
himself
vseth
by
his
Prophets
,
adding
alwaies
a
consolation
and
comfort
after
his
threats
and
iudgementes
,
as
is
expreslie
spoken
and
in
the
same
sense
by
the
Prophet
Esaie
saying
,
Come
my
people
,
enter
into
thy
chambers
,
and
shutte
the
doores
after
thee
,
and
hide
thy selfe
a
little
while
vntil
my
anger
bee
passed
ouer
.
Esay
26.20
.
the
Church
hauing
said
before
vnto
him
in
the
eight
verse
,
ô
Eternal
we
wait
for
thee
in
the
way
of
thy
iudgementes
.
Nowe
the
foundation
of
this
comfort
and
consolation
consisteth
in
two
pointes
:
both
of
them
grounded
vpon
the
singular
mercie
of
God
.
The
first
is
,
that
the
Lord
neuer
suffereth
the
ground
Articles
and
points
of
true
religion
to
be
abolished
in
his
Church
,
though
they
be
in
diuers
sorts
both
within
and
without
disguised
and
bastardized
:
and
that
sometimes
this
truth
remaine
but
among
a
few
,
as
we
see
it
came
to
passe
in
Israel
in
the
time
of
Elias
,
in
Iuda
in
the
time
of
the
captiuity
of
Babylon
,
in
Ierusalem
it selfe
then
when
the
Lord
came
in
person
.
The
other
point
is
,
that
the
Lord
considereth
not
his
Church
simply
according
vnto
his
graces
and
blessings
which
shine
in
her
,
which
are
sometimes
most
darke
and
obscure
in
the
eies
of
men
,
but
respecteth
her
alwaies
in
the
truth
of
his
couenant
,
and
in
him
in
whom
shee
is
indeede
not
onely
without
spot
or
wrinckle
,
Coloss.
1.22
.
but
which
is
more
,
clothed
with
the
perfect
righteousnesse
of
the
reconciler
,
Phil.
3.9
.
3
Let
vs
therefore
know
that
the
church
leaueth
not
to
be
a
church
,
though
the
true
doctrine
touching
certaine
articles
bee
therein
debated
,
yea
though
it
bee
touching
the
principall
articles
by
some
,
as
the
weaknesse
of
some
,
and
the
wickednesse
of
others
is
great
,
whereof
the
church
of
Corinth
may
be
a
witnesse
in
which
the
article
of
the
resurrection
was
called
by
some
into
controuersie
,
and
the
church
of
the
Galathians
so
shaken
,
that
in
respect
of
the
greatest
part
of
the
members
thereof
,
it
was
vtterly
reuolted
,
as
the
Apostle
himselfe
witnesseth
,
Gal.
1.6
.
who
notwithstanding
leaueth
not
to
cal
them
churches
of
Iesus
Christ
which
he
also
reformed
&
restored
,
according
vnto
that
lesson
which
he
taught
others
,
Rom.
14.1
.
And
therefore
these
fantasticall
Catharistes
and
Donatistes
of
olde
,
and
those
of
our
time
of
the
sect
of
the
Anabaptists
,
who
seeke
after
such
a
church
in
this
world
as
should
haue
no
fault
nor
any
thing
amisse
in
it
,
are
vtterlie
to
bee
reiected
.
4
But
it
is
far
an
other
thing
to
dispute
and
make
a
question
of
that
which
a
man
knoweth
not
,
with
a
will
and
desire
to
learne
and
know
it
:
and
stubburnly
to
oppose
a
mans
selfe
against
the
truth
,
and
finally
to
maintaine
and
authorise
a
doctrine
directly
contrarie
vnto
the
articles
of
our
faith
.
And
thus
is
it
at
length
come
to
passe
in
the
Romish
church
at
this
day
,
which
for
this
cause
doth
no
more
deserue
the
name
of
a
church
then
the
kingdome
of
the
ten
tribes
reuolting
with
Ieroboam
the
sonne
of
Nabath
deserued
the
name
of
the
people
of
God
:
albeit
there
were
for
a
long
time
some
of
Gods
elect
among
those
reuolters
,
whom
the
Lorde
according
vnto
his
good
pleasure
did
miraculously
preserue
,
vntill
the
daie
of
the
vtter
dissipation
of
them
,
which
shall
befall
this
West
Babylon
in
his
time
.
And
therefore
we
protest
that
in
the
times
of
our
fathers
there
was
a
Church
,
that
is
to
say
,
a
number
of
the
children
of
God
as
it
were
secret
and
shut
vp
,
as
may
be
proued
by
writinges
from
age
to
age
,
that
there
were
alwaies
some
who
opposed
themselues
against
those
superstitions
and
idolatries
which
by
little
and
litle
gotte
the
vpper
hand
in
this
Babylon
,
called
three
hundred
yeares
agoe
by
one
of
their
owne
Poets
a
Temple
of
heresie
,
in
the
which
the
Lorde
for
this
suffered
not
that
Baptism
should
be
vtterly
taken
away
and
abolished
,
but
not
that
this
Sea
or
any
affected
thereunto
being
directlie
opposed
vnto
the
Church
of
God
,
was
at
any
time
the
Church
.
We
protest
&
confesse
farther
,
that
euen
in
our
time
,
in
which
it
hath
pleased
God
to
display
the
banner
of
his
truth
,
there
doe
stil
remaine
some
of
the
elect
,
buried
as
it
were
in
the
middest
of
this
Babylon
,
who
in
respect
of
the
eternal
purpose
and
counsel
of
God
appertain
at
this
present
vnto
the
true
church
:
but
by
little
and
little
as
it
pleaseth
God
to
drawe
them
out
of
this
gulf
,
are
actually
made
the
members
of
this
true
Church
,
of
which
thing
you
to
whom
we
speak
,
and
our selues
who
are
by
Gods
mercie
come
forth
thereof
,
are
good
witnesses
.
This
is
then
the
comfort
and
consolation
whereof
mention
is
made
in
this
place
,
and
that
which
we
must
learne
to
answere
them
,
who
so
impudently
and
shameleslie
begin
our
churches
,
from
those
great
personages
the
faithful
seruants
of
God
,
raysed
vp
of
his
great
mercy
and
grace
about
seuentie
yeares
agoe
,
not
to
build
a
new
Church
,
as
they
falsely
cal
it
,
but
to
gather
togither
the
poore
seelie
sheepe
which
were
strayed
among
the
wolues
,
which
the
spouse
calleth
here
false
companions
of
Iesus
Christ
,
as
wee
haue
aboue
expounded
the
same
:
the
Bridegroome
therefore
passing
farther
,
addeth
If
thou
knowest
it
not
,
as
if
hee
said
,
is
it
possible
my
spouse
that
thou
hast
vtterly
forgotten
that
which
thou
askest
of
me
,
namely
where
my
pasturing
place
is
,
and
where
I
cause
my
sheep
to
rest
in
the
heate
of
the
noon
day
?
Which
he
speaketh
not
so
much
vnto
the
spouse
in
way
of
reproch
or
to
greeue
her
or
make
her
sadde
,
as
to
awaken
her
and
to
make
her
bethink
her selfe
better
:
as
if
to
warne
him
who
seemeth
to
haue
little
courage
,
wee
shoulde
giue
him
to
vnderstand
,
that
if
he
think
wel
on
himselfe
,
hee
is
stronger
then
he
takes
himselfe
to
be
.
Wee
see
here
therefore
the
inestimable
and
admirable
goodnesse
of
God
towards
his
Church
,
teaching
vs
,
that
we
must
take
heede
of
two
contrary
extremes
,
namely
that
we
presume
not
too
much
of
our
owne
forces
as
Saint
Peter
did
who
after
found
himselfe
in
verie
bad
case
thereby
,
and
on
the
other
side
also
that
we
consider
well
of
the
gifts
we
haue
receiued
of
God
,
that
we
make
them
profitable
to
our selues
and
others
by
our
couragious
vsage
of
them
,
as
the
Apostle
most
diligently
warneth
his
Disciple
Timothy
,
1.
Tim.
4.14
.
whereas
it
falleth
out
often
,
that
for
want
of
courage
,
which
we
thinke
is
not
so
,
wee
suffer
that
to
fall
away
which
we
haue
receiued
,
making
our selues
in
the
end
vtterly
vnworthy
thereof
.
5
After
this
preface
the
Bridegroome
warneth
his
spouse
first
to
goe
forth
,
as
it
was
said
at
the
beginning
vnto
Abraham
,
get
thee
foorth
out
of
thy
countrie
and
out
of
the
land
where
thou
wert
borne
,
and
out
of
thy
fathers
house
,
Gen.
12.1
.
&
afterward
by
the
mouth
of
the
Prophets
,
get
you
out
of
Babylon
,
flie
out
of
Chaldaea
,
Ier.
51.6
.
and
afterward
by
the
Angel
,
goe
yee
out
of
her
my
people
,
Apoc.
18.4
.
And
indeede
the
meanes
to
find
the
right
way
after
that
a
man
is
gone
astraie
,
is
not
to
tarrie
in
the
path
in
which
he
wandred
,
but
a
man
must
withdraw
himselfe
from
it
and
returne
into
the
right
assoone
as
he
can
.
Now
if
hereupon
a
man
demand
,
whether
this
retreat
importeth
alwaies
a
changing
of
place
,
I
answere
that
no.
For
the
principal
retire
as
touching
doctrine
lieth
herein
,
to
turne
from
falsehoode
to
return
into
the
way
of
truth
,
and
as
touching
manners
to
withdrawe
our selues
from
al
kind
of
iniquity
to
giue
our selues
vnto
purenesse
of
liuing
,
Psal
119.9
.
and
.2
.
Tim.
2.19
.
which
is
meant
in
the
Scripture
by
the
word
of
conuersion
.
6
But
touching
this
the
examples
in
Scriptures
are
not
all
of
one
sort
.
For
we
see
,
that
Ioseph
left
not
Egypt
,
neither
did
Daniel
or
his
companions
,
as
farre
as
wee
read
,
depart
out
of
Chaldea
or
Persia
.
Contrariwise
looke
wee
vpon
Moses
,
&
we
shal
see
that
he
forsook
Pharaoes
court
;
&
as
for
the
retchles
and
carelesse
Iewes
,
who
foreslowed
their
departure
out
of
the
captiuity
,
the
gate
beeing
thrise
set
open
vnto
them
,
wee
knowe
how
dearely
they
bought
it
.
What
shall
we
then
saie
hereupon
?
This
doubt
is
easily
resolued
by
them
,
who
haue
a
regard
,
without
flattering
of
themselues
any
whit
at
all
,
aswel
vnto
the
glory
of
God
as
vnto
their
owne
duty
to
discharge
it
well
,
as
also
to
their
own
ability
and
meanes
which
they
haue
to
serue
God
aright
.
The
scope
therefore
and
ground
of
such
a
deliberation
as
this
is
,
is
,
that
what
euer
commeth
,
wee
must
serue
God
in
such
sort
as
hee
hath
appointed
vs
to
serue
him
,
without
looking
either
backward
,
or
on
the
right
hande
or
on
the
left
.
Thus
much
is
presupposed
,
if
a
man
liue
in
such
a
place
where
he
may
heare
the
woorde
of
God
syncerely
preached
,
and
may
vse
the
Sacraments
ordained
by
God
for
an
helpe
&
remedie
of
our
wretched
weakenesse
.
Yet
for
all
that
a
man
must
according
to
the
aduertisement
of
Christ
accounting
his
cost
&
taking
a
reckoning
of
his
ability
before
he
build
or
wage
battle
:
Luk.
14.28
.
consider
farther
;
first
whether
hee
feele
himselfe
strong
inough
by
the
aide
&
assistance
of
god
both
to
sustain
the
hot
assaults
which
by
al
likelihood
shal
be
giuen
him
,
in
making
a
pure
and
vpright
confession
of
the
true
religion
among
prophane
and
superstitious
liuers
,
and
also
not
to
suffer
himselfe
to
be
seduced
by
such
wicked
examples
,
as
shal
be
euery
houre
and
euery
moment
presented
him
in
those
places
.
If
any
man
therefore
finde
himselfe
in
such
condition
,
I
see
not
why
hee
should
lightly
change
the
place
he
liueth
in
,
but
ought
rather
there
to
discharge
his
duty
,
and
to
shine
as
a
cleare
flaming
torch
in
the
middest
of
the
kingdome
of
darcknesse
,
Phil.
2.15
.
although
it
be
not
forbidden
that
hee
which
findeth
himselfe
well
inough
touching
the
state
of
his
conscience
,
in
any
place
,
may
not
seeke
still
to
be
yet
better
if
may
be
.
And
farther
they
who
haue
any
charge
and
vocation
of
God
,
especially
an
ecclesiastical
charge
in
any
place
,
ought
to
take
heede
how
they
take
into
their
mindes
such
an
impression
of
dangers
,
as
therefore
to
leaue
their
charge
,
which
ought
to
bee
more
precious
vnto
them
then
their
owne
life
,
according
vnto
the
practise
of
all
the
faithfull
seruantes
of
God
,
examples
whereof
wee
haue
in
Ioseph
,
&
in
Daniel
.
Now
they
are
said
to
quit
their
charge
who
depart
for
the
feare
of
men
,
or
for
their
owne
particular
respect
;
not
considering
that
an
assured
vocation
is
the
voice
of
god
,
which
who
so
willingly
obeieth
not
,
either
to
tarry
,
or
to
depart
,
is
worthie
to
be
discharged
,
or
rather
punished
by
his
Captaine
.
Abraham
hauing
receiued
a
commaundement
of
the
Lorde
,
left
forthwith
his
Country
and
his
fathers
house
.
Briefly
a
lawfull
calling
,
and
such
a
one
as
wee
are
necessarilie
tied
vnto
,
is
the
voice
of
the
Lord
,
whether
it
be
to
cause
vs
to
stay
where
we
are
,
or
to
depart
.
We
read
not
that
Moses
had
any
commaundement
by
vision
from
God
,
as
had
Abraham
,
to
depart
out
of
Pharaoes
court
,
Heb.
11.24
.
but
besides
that
hee
had
no
estate
or
calling
which
tied
him
to
stay
,
but
contrariwise
was
brought
vp
after
the
Aegyptian
fashion
:
his
intent
&
purpose
approued
by
that
which
followed
,
sheweth
that
hee
was
guided
and
conducted
by
a
singular
motion
and
instinct
of
the
holy
ghost
,
as
S.
Stephen
likewise
declareth
the
same
.
Act.
7.22
.
As
we
neede
not
also
to
doubt
,
but
that
Daniell
,
if
he
were
not
surprised
by
death
in
his
old
age
,
held
himselfe
in
Persia
by
reason
of
his
publicke
vocation
,
in
which
he
did
god
and
his
whole
nation
faithful
seruice
:
as
Esdras
also
and
Nehemias
staied
there
a
while
after
the
edict
,
through
the
singular
prouidence
of
God
,
who
would
haue
them
left
for
a
rere
ward
vnto
the
people
who
drew
themselues
backe
by
litle
and
litle
,
as
on
the
contrariside
those
who
tarried
and
shrouded
themselues
in
filthinesse
and
vncleannesse
of
that
prophane
people
are
by
no
meanes
to
be
excused
.
In
summe
who
so
rightly
and
syncerely
seeketh
after
the
glory
of
God
and
the
quiet
of
his
conscience
,
shall
soone
knowe
how
to
make
in
such
a
case
an
holy
and
a
good
resolution
.
Neither
is
this
to
tie
the
grace
of
God
vnto
any
one
Prouince
,
or
the
walles
of
any
one
Citty
,
whereas
God
must
be
serued
in
euery
place
with
lifting
vp
of
pure
handes
:
1.
Tim.
2.8
.
but
this
is
to
teach
men
to
set
all
thinges
whatsoeuer
without
exception
,
after
the
dewty
which
they
owe
vnto
the
Lorde
:
whose
promise
is
most
liberall
&
bountifull
vnto
them
,
who
forsake
for
his
sake
houses
,
or
brethren
,
or
sisters
,
or
father
,
or
mother
,
or
wife
,
or
children
,
or
lands
&
possessions
,
howe
euer
the
worlde
take
and
account
them
for
fooles
and
franticke
.
7
Neither
serueth
this
lesson
to
teach
vs
onely
that
it
is
enough
to
depart
out
of
those
places
where
superstition
or
some
what
worse
then
that
is
.
For
it
is
to
little
purpose
to
chaunge
our
place
,
if
we
chaunge
not
our
old
skinne
:
and
if
being
come
to
another
place
to
serue
God
better
and
with
more
freedome
then
before
,
we
shew
it
not
indeede
and
effect
when
wee
are
come
thither
.
Which
falleth
not
so
truly
out
in
al
,
as
I
must
say
it
to
my
great
griefe
,
beeing
but
too
too
manie
found
who
in
steede
of
changing
themselues
and
their
manners
or
profiting
themselues
better
when
they
are
come
hither
amongst
vs
,
become
worse
then
before
,
so
that
being
nothing
else
but
an
offence
and
stumbling
block
vnto
others
,
it
were
better
both
for
vs
and
them
they
had
either
neuer
come
here
,
or
had
returned
strait way
thither
againe
from
whence
they
came
.
8
And
as
this
doctrine
serueth
not
to
this
purpose
,
so
neyther
tendeth
it
to
the
fauoring
of
these
hypocriticall
Moonkes
who
boast
and
brag
they
haue
forsaken
the
woorlde
,
because
they
would
faine
be
reckned
among
the
number
of
them
who
haue
left
and
forsaken
al
things
for
Christs
sake
:
which
thing
I
shall
then
confesse
to
bee
true
,
when
they
shal
haue
proued
Iesus
Christ
to
be
the
patron
and
founder
of
their
order
,
and
that
to
enter
into
a
monasterie
,
there
to
liue
at
the
cost
and
charges
of
another
,
and
some
of
them
to
bee
chaunged
into
wild
asses
,
others
to
get
them
fat
paunches
,
others
to
grow
vppe
to
miters
and
cardinals
hattes
,
others
to
be
the
props
and
arch-pillers
of
falshoode
and
error
,
such
as
these
of
the
latter
crue
are
,
who
cal
themselues
Capuchins
&
Iesuits
,
false
vsurpers
of
the
name
of
Iesus
,
others
to
be
sauiours
and
meriters
for
themselues
and
for
others
who
hire
them
for
their
imaginarie
workes
,
in
such
sort
as
to
heare
them
speake
,
it
should
seeme
that
God
oweth
them
somewhat
vpon
a
reckning
when
they
haue
past
a
clear
account
with
him
:
when
I
say
they
shal
haue
shewed
that
this
doctrine
is
Propheticall
and
Apostolicall
,
I
wil
then
confesse
their
saying
to
be
true
and
not
before
:
no
displeasure
to
one
of
the
ancient
fathers
(
a
man
otherwise
endued
with
most
excellent
gifts
,
&
who
neuer
heard
of
such
,
not
monks
,
but
monkeis
as
they
afterward
became
to
bee
)
but
so
bewitched
notwithstanding
with
the
opinion
of
a
monastical
and
solitarie
life
,
as
that
he
sticked
not
to
giue
one
this
counsell
to
runne
ouer
the
verie
belly
of
his
owne
father
,
to
enter
into
a
monasterie
:
so
blinde
was
the
world
euen
in
those
daies
.
9
In
a
word
therefore
,
the
first
point
of
returning
vnto
the
Church
of
God
,
is
a
resolution
of
quitting
and
forsaking
the
false
Church
,
without
any
either
chaffering
and
merchandizing
or
looking
behinde
vs
,
as
we
are
warned
,
Luke
9.62
.
&
Phil.
3.13
.
as
this
spouse
also
is
expresly
warned
to
forget
her
owne
people
and
her
fathers
house
,
before
the
King
can
take
pleasure
in
her
beautie
,
Psal.
45.11
.
And
this
is
a
point
which
they
aboue
all
others
ought
well
to
thinke
vpon
,
who
at
this
day
,
when
this
point
is
handled
and
debated
among
vs
,
mince
out
their
way
on
both
sides
,
thinking
to
agree
fire
and
water
together
:
calling
them
transformers
of
the
Church
,
who
would
reforme
it
exactly
according
vnto
the
paterne
of
the
woorde
of
God
:
men
a
great
deale
more
daungerous
then
those
who
declare
themselues
vtter
enimies
of
the
truth
.
10
But
because
to
goe
out
of
a
bad
way
to
enter
into
an
other
as
bad
or
els
worse
,
doth
litle
better
the
case
of
him
who
is
wandred
:
therefore
the
spouse
is
here
warned
in
going
out
of
the
ill
way
to
followe
the
tracke
of
the
flocke
,
that
is
to
saie
,
of
this
true
flock
of
sheep
with
whom
they
are
to
ioyne
themselues
.
For
the
vnderstanding
and
practise
of
which
lesson
we
are
to
note
,
that
there
is
a
difference
betweene
the
opening
of
a
new
way
,
and
the
acknowledging
of
a
way
made
long
since
,
but
for
lacke
of
vsing
and
frequenting
growen
wast
and
desolate
.
The
question
being
therefore
in
this
place
,
not
of
taking
or
making
a
newe
way
,
as
if
the
Church
had
then
tooke
her
beginning
,
but
of
finding
againe
the
true
way
laid
in
some
sort
wast
&
desert
:
for
this
cause
the
spouse
is
sent
backe
as
it
were
to
finde
the
trackes
and
footings
of
the
olde
way
.
And
this
is
it
which
the
Prophets
themselues
haue
preached
amidst
the
desolations
of
the
Church
in
their
times
,
sending
backe
such
as
are
wandered
and
gone
astray
vnto
the
Law
and
vnto
the
testimonie
,
Esai
.
8.20
.
and
elsewhere
as
Abraham
also
speaketh
Luk.
16.29
.
They
haue
,
saith
hee
,
Moses
and
the
Prophets
,
let
them
heare
them
:
whereunto
agreeth
that
of
Saint
Peter
,
2.
Pet.
1.20
.
not
forgetting
the
woordes
of
his
maister
,
who
directed
those
which
were
blind
&
knew
him
not
,
vnto
the
Scriptures
.
Sound
ye
,
saith
he
,
and
search
the
Scriptures
,
for
they
are
they
which
speak
of
me
,
Ioh.
5.39
.
yea
although
then
when
the
Lord
spake
thus
,
the
track
and
footing
of
the
true
sheepe
of
the
former
time
was
so
cleane
put
foorth
,
amongest
those
who
called
themselues
the
people
of
God
,
that
there
needed
miracles
and
other
extraordinary
meanes
to
make
it
knowen
vnto
the
seely
wandering
sheepe
,
Mat.
9.36
.
11
Therefore
when
our
aduersaries
would
serue
their
turn
with
this
place
to
teach
vs
that
without
al
distinction
or
exception
we
must
keep
vs
vnto
the
way
of
the
fathers
:
we
must
put
them
in
mind
of
this
word
of
Flock
namely
of
the
true
flocke
of
the
true
sheep
.
For
there
are
two
sorts
of
fathers
.
The
one
seducers
&
seduced
,
of
whom
the
lord
complaining
in
Ieremy
,
they
haue
forsaken
,
saith
he
,
my
law
,
which
I
set
before
them
,
&
haue
not
hearkened
vnto
my
voice
,
neither
walked
thereafter
,
but
haue
followed
their
own
harts
lust
,
&
the
Baalims
which
their
fathers
taught
them
,
Ier.
9.13
.
and
14
and
in
Ezechiel
20.24
their
eyes
are
gone
after
the
moulten
gods
of
their
fathers
.
Such
are
the
fathers
from
which
wee
must
turne
,
that
wee
perish
not
with
them
,
not
deseruing
the
name
of
auncetors
,
that
is
to
saie
,
of
such
sheepe
as
hear
and
folow
the
voice
of
their
sheepheard
,
Ioh.
10.27
.
But
as
for
true
fathers
,
that
is
to
saie
true
auncetours
,
those
are
they
indeede
whose
track
and
footing
we
must
know
,
that
we
turne
not
therefrom
neither
to
the
right
hand
nor
to
the
left
.
As
for
example
.
There
are
in
our
time
a
great
number
of
false
sects
&
religions
which
al
saie
they
are
the
true
Church
▪
Behold
on
one
side
the
Iewes
,
on
another
side
the
Turkes
who
vaunt
themselues
,
that
they
haue
the
true
religion
.
As
for
the
Turkes
their
Alcoran
beeing
newly
forged
,
it
cannot
be
the
track
of
this
flock
.
The
Iewes
now
and
since
the
destruction
of
their
Temple
&
policy
haue
some
fayrer
shewe
,
but
it
is
on
a
false
title
they
vaunt
themselues
to
haue
on
their
side
the
God
which
Moses
and
the
Prophets
taught
,
seing
they
acknowlege
not
but
blaspheme
him
whom
the
Law
and
the
Prophets
lead
vs
vnto
.
12
Wee
see
on
the
other
side
howe
they
of
the
Romish
Church
do
at
this
daie
vaunt
themselues
&
make
great
crakes
of
their
antiquity
and
succession
of
Bishoppes
,
and
of
the
Scriptures
themselues
,
the
booke
of
the
one
and
the
other
couenant
.
Vnto
whom
we
aunswere
that
the
foundation
of
their
hierarchie
being
in
part
forged
vpon
an
humane
inuention
which
finally
degenerated
into
an
open
tyranny
:
and
their
doctrine
beeing
directly
and
diametrally
repugnant
vnto
the
Scriptures
of
the
Prophets
and
Apostles
,
this
cannot
be
the
way
trodden
out
by
the
auncient
Church
Apostolique
,
what
continuance
of
years
soeuer
and
names
of
successours
they
alleadge
.
Asmuch
is
to
bee
said
concerning
the
Anabaptists
and
Libertines
,
placing
in
steede
of
the
Scripture
their
reuelations
and
dreames
,
as
also
all
both
old
and
new
or
renued
hereticks
haue
this
in
common
,
that
they
hold
not
themselues
within
the
limites
and
bounds
of
the
doctrine
of
the
Apostles
and
Prophets
perfectly
comprised
in
the
holy
and
canonicall
Scriptures
,
which
ought
to
serue
for
the
text
and
commentary
of
his
wil.
13
And
this
is
the
cause
why
the
Bridegrome
addeth
that
the
spouse
to
finde
the
tracke
of
the
true
sheep
after
which
she
is
sent
,
must
seeke
after
the
cabbins
or
tents
of
the
sheepheards
:
meaning
by
these
woordes
,
the
true
Pastours
of
the
Church
whom
we
must
discerne
from
the
false
,
by
their
woordes
and
writings
,
and
by
their
cabbins
and
tentes
,
that
is
to
say
,
the
retyring
and
resting
place
of
this
true
flocke
.
For
indeede
there
is
but
one
catholickeflocke
,
that
is
,
vniuersally
considered
,
bee
it
great
or
litle
.
But
there
are
so
many
cabbins
for
the
retyring
vnto
,
and
pasturing
of
it
,
as
there
are
places
in
the
which
the
voice
of
these
true
sheepheards
,
Prophets
and
Apostles
,
do
resound
,
and
shall
resound
vnto
the
end
of
the
woorlde
,
by
the
mouthes
of
their
faithfull
successors
,
to
gather
together
and
to
conduct
vnto
the
onely
Pastour
and
sheepheard
which
is
this
Bridegrome
,
the
whole
number
and
multitude
of
the
sheepe
.
14
And
it
may
also
be
that
Salomon
had
a
particular
respect
to
Abraham
,
Isaacke
,
and
Iacob
,
who
were
indeed
sheepheards
,
as
the
most
part
of
the
ancient
Patriarckes
,
yea
Moses
himselfe
among
the
Madianites
,
and
Dauid
,
Psal.
77.20
.
&
78.72
.
to
the
doctrine
and
family
of
whom
the
spouse
in
this
place
is
sent
backe
,
being
a
thing
without
all
doubt
that
they
were
indeed
true
Pastours
&
sheepheards
,
their
doctrine
the
true
doctrine
,
&
their
house
(
excepting
such
as
behaued
themselues
vnworthily
,
and
which
were
rather
in
the
house
then
of
the
house
,
as
Ismael
and
Esaw
)
the
true
Church
of
God
.
And
we
may
not
forget
that
here
is
expresse
mention
made
of
cabbins
of
sheepheards
,
according
vnto
the
purport
of
the
history
it selfe
,
namely
that
these
Patriarckes
did
indeed
dwell
in
tents
,
as
wayfarers
in
this
worlde
,
Heb.
11.9
.
We
are
therefore
giuen
to
vnderstand
by
this
word
that
we
may
not
seeke
after
the
Church
in
the
outward
shining
of
Towers
&
Steepls
,
nor
other
pomps
and
braueries
of
the
worlde
:
the
Church
of
God
being
rather
composed
of
the
smal
&
contemptible
things
of
the
world
,
Luk.
14.21
.
and
1.
Cor
1.26
.
as
the
head
also
thereof
would
bee
borne
in
a
stable
,
and
liue
poorely
and
slenderly
.
If
on
the
contrarie
side
any
man
obiect
the
rich
ornamentes
of
the
tabernacle
,
the
magnificence
of
the
temple
of
Salomon
,
and
the
riches
both
of
it
as
also
of
the
people
during
his
kingdome
,
in
whose
raigne
it
is
said
,
that
men
made
no
more
reckoning
of
siluer
then
of
stones
in
Ierusalem
,
2.
Chron.
9.27
.
I
answere
,
as
touching
the
ornaments
of
the
Leuiticall
Priesthoode
and
the
riches
of
the
Temple
,
that
al
this
was
a
figure
of
the
spiritual
riches
of
the
true
Temple
of
God
,
namely
of
our
lord
Iesus
Christ
vnder
the
paedagogie
and
A.
B.
C.
of
the
Lawe
,
which
is
now
ceased
togither
with
al
that
which
depended
thereon
:
and
as
for
the
other
riches
,
I
denie
not
but
that
the
Lord
honoured
his
people
when
it
so
pleased
him
,
with
the
blessinges
and
commodities
of
this
life
,
Godlines
hauing
the
promises
both
of
the
present
life
and
of
the
life
to
come
,
1.
Tim.
4.8
.
I
deny
not
also
but
that
God
hath
called
vnto
his
Church
,
both
rich
and
poore
,
such
and
so
many
as
it
pleaseth
him
,
as
the
example
of
Abraham
who
was
rich
,
in
whose
Bosome
poore
Lazarus
was
,
may
declare
and
witnes
,
Luk.
16.23
.
but
I
saie
that
in
al
times
the
hall
where
the
banquet
is
kept
,
whereof
mention
is
made
in
Luk.
14.13
.
hath
alwaies
beene
filled
rather
with
impotent
folcke
,
lame
,
and
blind
taken
out
of
the
midst
of
the
street
,
then
with
the
rich
and
pompous
which
are
in
kings
houses
,
Mat.
11.8
.
I
saie
farther
that
albeit
neither
riches
nor
pouerty
are
proper
and
essential
marks
of
the
Church
,
yet
so
is
it
notwithstanding
that
smalnes
&
basenesse
of
condition
according
vnto
the
woorld
,
yea
the
crosse
it selfe
,
(
not
the
crosse
of
golde
or
siluer
transformed
into
a
most
detestable
Idol
,
)
but
the
crosse
which
burdeneth
the
shoulders
,
&
which
is
an
enemie
vnto
the
flesh
,
is
the
ordinarie
companion
thereof
.
But
I
saie
also
that
the
riche
which
were
in
the
church
,
were
not
of
the
church
in
the
quality
of
men
rich
with
worldly
corruptible
riches
,
but
in
the
quality
of
poore
,
in
asmuch
as
they
vsed
their
goods
so
as
if
they
vsed
them
not
at
al
,
according
vnto
the
saying
of
the
Apostle
,
1.
Cor.
7.31
.
and
1.
Tim.
6.17
.
and
became
leane
and
thinne
to
passe
thorough
the
eie
of
the
needle
,
Mat.
19.24
.
laying
up
their
treasure
in
heauen
,
Mat.
6.20
.
according
vnto
the
example
of
Dauid
that
good
and
truly
rich
king
Psal.
16.5
.
Finally
I
saie
that
the
buildinges
and
vessels
of
the
Church
ought
to
be
agreeable
with
the
doctrine
taught
in
the
true
Christian
Church
,
which
condemneth
all
superfluity
and
worldlie
pompes
,
and
applieth
the
goods
of
the
Church
to
the
liuing
stones
thereof
,
as
the
practise
was
in
the
Apostles
times
,
Act.
4.35
.
and
in
those
times
when
the
Pastors
were
of
golde
,
and
the
Churches
and
the
vessels
thereof
were
of
wood
.
15
This
then
hath
been
and
yet
is
an
enormous
fault
committed
by
the
auncient
fathers
since
the
time
of
Constantine
to
suffer
,
and
much
greater
to
exhort
Kinges
and
Princes
to
found
and
build
Churches
with
such
excessiue
cost
,
seruing
for
no
other
thing
but
to
condemne
both
the
doners
and
demaunders
,
poynting
out
as
it
were
with
the
finger
,
the
ambition
of
the
one
,
and
the
couetousnes
of
the
other
:
whereupon
hath
entred
this
notorious
transformation
of
the
spiritual
beutie
of
the
Christian
Church
into
a
vanity
and
pomp
not
simply
carnal
and
worldly
,
but
truely
Epicurian
,
how
euer
it
be
hidde
and
couered
vnder
the
cloke
of
deuotion
.
Heereby
appeareth
the
more
then
desperat
impudencie
and
shamelesnes
of
them
who
by
their
goodly
legends
so
false
&
sottish
,
as
nothing
can
bee
more
,
in
lieu
of
keeping
themselues
vnto
the
history
and
doctrine
contained
in
the
second
booke
of
Saint
Luke
called
the
Actes
of
the
Apostles
expreslie
vttered
to
the
pen
by
the
holy
Ghost
,
haue
not
shamed
to
chaunge
and
transforme
the
holy
Apostles
of
the
Lord
,
into
builders
of
Churches
,
deuisers
of
crosses
,
forgers
of
holy
water
sprinckles
&c.
And
what
shall
say
of
that
most
grosse
and
enormous
an
impudent
boldnes
of
forging
of
Saint
Peters
patrimonie
?
Of
that
monster
crowned
with
three
crownes
,
caried
and
adored
vpon
mens
shoulders
?
Of
such
store
of
glittering
pomps
shining
in
euery
place
,
which
are
so
manie
spoiles
of
such
Kings
and
Princes
,
as
haue
beene
bewitched
,
and
sacrilegious
robberies
of
such
goods
as
were
vowed
to
the
spirituall
mainteinance
of
the
Church
of
the
Lord
?
As
it
was
so
long
agoe
foretold
,
yea
painted
out
by
the
holy
Ghost
in
the
Apocalypse
,
so
far
as
to
name
the
place
and
the
name
of
such
a
confusion
.
And
who
hath
so
expounded
it
?
The
auncient
Greeks
and
Latins
,
whom
the
Pope
himselfe
liketh
of
and
alloweth
.
What
shall
wee
saie
of
the
infinity
of
these
goodly
votaries
of
pouerty
,
these
honest
wallet
brethren
,
these
good
fathers
besotted
with
the
verie
stones
and
sumptuosities
of
their
pallaces
wherein
they
dwell
?
What
shal
wee
saie
of
these
new
locustes
,
and
west
Indie
Popiniayes
already
borne
&
to
be
bred
,
&
specially
of
these
lees
&
dregs
of
the
filth
and
mud
of
the
bottomles
pit
,
open
profaners
of
the
name
of
Iesus
,
disnesting
the
other
rauening
birdes
and
cormorantes
to
lay
their
egs
where
they
had
builded
,
and
hauing
within
the
compasse
of
these
fewe
yeares
gotten
to
themselues
more
goods
,
and
built
more
goodly
pallaces
,
then
the
rest
haue
done
in
fiue
hundred
yeares
before
.
Which
thing
calleth
to
my
remembrance
that
which
the
Philosophers
saie
,
That
the
Serpentes
become
Dragons
by
eating
of
other
little
Serpentes
.
As
for
vs
,
contenting
our selues
with
our
smalnesse
,
let
vs
oppose
vnto
al
this
statelie
Masquerada
,
with
which
the
world
feedeth
itselfe
the
lodgings
and
cabbins
of
the
ancient
true
Pastors
,
there
to
seeke
after
and
to
finde
the
true
church
,
and
not
in
this
glittering
and
profane
riches
,
in
which
the
prince
of
this
world
raigneth
Mat.
11.8
.
borrowing
the
name
of
the
Church
:
preferring
on
the
contrariside
with
Moses
the
afflictions
of
the
people
of
God
,
and
the
reproch
of
Iesus
Christ
before
all
the
treasures
of
Aegypt
,
Heb
11.25
.
let
vs
I
saie
keepe
our selues
vnto
him
who
is
our
king
,
and
so
crowned
with
glory
on
high
,
that
yet
in
his
poore
members
he
is
crowned
with
thornes
▪
Col.
1.24
▪
and
not
vnto
them
who
part
with
others
the
spoile
of
Iesus
Christ
.
16
Moreouer
although
this
worde
which
we
haue
turned
Cabbins
or
Lodges
,
bee
taken
sometimes
in
generall
for
euerie
place
of
dwelling
or
abiding
,
notwithstanding
this
woord
of
Sheepheards
which
is
added
,
hauing
,
as
I
sayd
,
a
respect
vnto
the
manner
of
liuing
of
Abraham
,
Isaac
,
and
Iacob
,
as
also
of
Moses
and
Aaron
in
the
wildernes
,
as
it
is
spoken
Psalm
.
77.20
.
sheweth
that
wee
must
so
take
it
,
as
wee
haue
saide
.
And
herevpon
we
ought
also
to
bee
warned
,
that
as
the
sheepheards
abid
not
stil
in
one
place
,
but
had
their
portatiue
tents
and
cabbines
,
as
we
see
how
the
ancient
Patriarches
dwelt
with
their
flocks
here
and
there
,
the
Church
of
God
chaunging
his
place
by
this
meanes
together
with
them
:
so
we
must
also
take
heed
how
we
tie
the
name
of
the
church
so
to
any
place
,
as
to
think
that
it
neuer
stirreth
from
any
nation
,
people
,
citie
or
towne
.
But
wee
must
beare
in
mind
the
aduertisement
of
Christ
,
who
warneth
vs
,
that
if
a
man
tell
vs
heare
is
Christ
or
there
is
Christ
,
wee
beleeue
him
not
.
And
where
is
hee
then
?
there
where
,
saith
he
the
bodie
is
yea
the
carcasse
of
the
dead
bodie
,
in
which
is
life
,
there
are
the
eagles
,
Matth.
24.23
&
28.
that
is
to
say
,
there
where
Iesus
Christ
&
no
other
is
preached
,
I
mean
the
true
Iesus
christ
,
in
whose
only
death
wee
finde
life
,
and
of
whom
the
Apostle
saide
▪
that
he
thought
no
other
thing
worthie
of
knowledge
,
but
Iesus
Christ
,
and
him
crucified
,
1.
Cor.
2.2
.
and
purely
preached
.
There
must
the
eagles
gather
themselues
together
,
that
is
to
say
,
seeking
to
bee
fedde
with
no
other
then
with
him
crucified
.
For
there
and
no
where
els
is
the
Church
.
And
where
shal
this
true
Iesus
Christ
be
found
?
In
the
cabbins
and
lodges
of
the
sheepeheardes
,
which
are
the
writings
of
the
Prophets
and
Apostles
,
vpon
which
for
this
cause
,
and
for
that
they
lay
this
only
foundation
which
is
Iesus
Christ
,
1.
Cor.
3.11
,
it
is
said
,
that
this
Church
is
founded
,
Eph.
2.20
.
Apoc.
2.14
.
Yea
but
(
reply
our
aduersaries
)
if
the
question
be
of
the
interpretation
of
a
place
of
the
Scripture
drawen
to
a
contrary
sense
,
to
whom
shall
wee
haue
recourse
,
to
discerne
the
true
sense
from
the
false
?
Certes
againe
to
the
cabbins
of
the
sheepeheards
and
pastors
,
the
Church
hauing
none
other
true
and
certaine
light
,
then
this
written
woorde
,
whereunto
we
are
sent
backe
,
not
onely
by
the
expresse
commaundement
of
the
Lord
,
as
we
haue
before
saide
,
but
also
by
his
own
example
who
thus
refuted
and
beat
back
againe
the
allegation
of
Sathan
,
Mat.
4.7
.
as
the
weapons
of
the
Apostles
also
were
such
,
and
that
against
them
,
who
sate
in
the
See
of
Ierusalem
,
Act.
4.7
.
so
far
were
they
from
aiding
&
defending
themselues
with
any
vnwritten
tradition
,
or
with
any
authoritie
attributed
vnto
the
See
of
Ierusalem
,
seeing
that
was
transformed
into
a
denne
of
theeues
,
Mat.
21.13
.
The
like
did
the
Iewes
of
Beroea
,
&
found
themselues
in
good
case
thereby
,
Act.
17.11
.
the
consent
notwithstanding
&
testimony
of
the
true
Church
being
not
to
bee
reiected
but
greatly
to
bee
esteemed
of
&
regarded
,
which
againe
ought
to
be
discerned
from
the
false
,
by
the
consent
of
their
testimony
with
the
Scriptures
.
And
this
is
it
which
all
the
ancient
fathers
&
lights
of
the
olde
Church
,
haue
declared
&
protested
must
necessarily
be
doone
in
the
reading
of
their
writings
.
17
This
then
hath
beene
a
very
strange
sleight
and
treachery
of
Satan
to
tie
the
spirite
of
trueth
to
the
persons
of
Pastours
and
sheepheards
without
the
examination
of
their
doctrine
by
the
scriptures
:
nay
which
more
is
,
to
subiect
the
scripture
to
their
opinions
and
decrees
,
as
if
the
mason
should
order
his
plummet
&
rule
by
the
wall
,
&
not
frame
the
building
to
the
rightnesse
of
his
line
and
leuel
.
We
ought
therefore
to
consider
that
the
principal
and
chiefe
stone
Iesus
Christ
&
his
doctrine
,
haue
beene
from
al
times
in
part
not
knowen
,
in
part
most
wickedly
reiected
by
the
principall
and
chiefe
builders
,
such
I
meane
in
name
,
but
not
indeed
and
effect
,
Psal.
118.22
.
Which
was
first
verified
by
the
experience
the
Prophets
had
thereof
,
Math.
23.37
.
And
then
in
the
person
of
Iesus
Christ
himselfe
,
Act.
4.11
.
and
foretolde
should
come
to
passe
expresly
in
the
Christian
church
,
Act.
20.29
.
as
the
euent
hath
since
plainly
shewed
vnto
the
eie
,
and
still
to
this
day
proueth
the
same
.
And
yet
notwithstanding
there
was
appearance
&
probability
of
holding
our selues
,
aswell
in
generall
vnto
that
which
was
commonly
receiued
of
this
people
,
whom
God
had
onlie
chosen
from
out
of
all
the
nations
of
the
worlde
,
as
also
in
special
of
standing
vnto
the
aduise
and
iudgement
of
the
Priestes
,
appointed
by
God
ordinarie
and
soueraigne
iudges
,
Deut.
17.9
.
Besides
there
is
no
man
which
knoweth
not
the
authority
of
the
See
of
Ierusalem
which
was
called
the
city
of
God
.
And
yet
notwithstanding
of
whom
is
it
I
pray
you
that
the
Lord
saith
,
Let
them
alone
,
they
are
blinde
leaders
of
the
blinde
,
Matth.
15.14
.
and
who
excommunicated
Iesus
Christ
and
his
disciples
?
Ioh.
9.22
.
who
constrained
Pilate
to
crucifie
him
?
Mat.
27.20
.
who
are
those
vncircumcised
of
heart
,
who
were
the
first
which
imbrewed
their
handes
with
the
blood
of
the
seruants
of
God
?
Act.
7.52
.
There
was
then
as
I
haue
said
before
,
great
appearaunce
why
wee
should
followe
without
exception
the
most
part
of
the
people
of
the
Iewes
,
and
the
Doctours
of
the
law
,
sitting
in
Moses
chaire
,
that
is
to
say
,
the
successors
of
Moses
by
the
ordinance
&
appointment
of
God
,
&
yet
notwithstanding
these
were
they
who
fell
into
the
pitte
together
with
those
who
folowed
them
,
Mat.
15.14
.
But
in
what
place
of
the
Scripture
is
it
said
that
Rome
shal
be
the
See
of
the
catholick
church
?
That
the
Bishoppe
of
Rome
may
be
iudged
of
no
man
,
but
is
the
head
&
chiefe
of
al
?
That
he
hath
the
power
to
open
heauen
&
hell
,
nay
to
do
whatsoeuer
him
listeth
without
controlment
,
&
other
such
vile
&
filthy
blasphemies
&
impieties
?
Iesus
Christ
hath
indeede
said
that
he
wil
be
with
vs
vnto
the
end
of
the
world
,
but
it
is
not
saide
that
hee
will
keepe
at
Rome
.
Nay
contrariwise
he
hath
forewarned
vs
by
Saint
Iohn
his
welbeloued
disciple
,
that
it
should
be
there
where
the
great
whore
should
sit
,
which
should
make
dronke
the
Kings
and
Princes
of
the
worlde
.
And
wee
see
the
same
at
this
day
,
yea
which
is
a
thing
most
strange
to
consider
of
,
their
amasednesse
onelie
of
spirit
herein
,
the
ancient
fathers
,
who
I
say
saw
and
wrote
these
things
of
this
See
,
could
not
take
heed
notwithstanding
of
being
deceiued
therby
,
and
causing
others
to
be
deceiued
.
18
For
conclusion
therefore
of
this
matter
,
the
Lord
hath
his
sheepheards
and
cabbins
,
which
are
the
true
testimonies
of
the
truth
vnto
which
wee
must
keepe
our selues
,
I
meane
the
Prophets
and
Apostles
,
whose
doctrine
is
the
touchstone
to
discerne
the
true
successours
of
them
from
the
false
,
and
by
consequent
the
true
spouse
of
Iesus
Christ
by
whom
the
young
Kids
must
keepe
themselues
to
be
wel
fedde
,
from
the
wicked
harlot
,
from
whom
they
must
flie
that
they
perish
not
togither
with
her
.
According
therefore
vnto
this
holy
doctrine
let
vs
beseech
our
Lord
God
,
to
look
in
mercie
vpon
his
poore
Church
troubled
in
such
sort
and
laid
so
wast
in
so
manie
places
,
that
there
appeareth
neither
waie
nor
path
thereof
:
that
it
wil
please
him
to
defend
her
and
guide
her
vnto
the
true
cabbins
and
lodges
of
the
Pastors
thwart
so
manie
cruell
and
hideous
desertes
,
sith
it
hath
pleased
him
in
our
time
to
raise
and
lift
vp
the
banner
of
his
holy
Ministery
,
that
hee
will
oppose
himselfe
therefore
against
this
Babylon
,
and
ouerthrow
the
Apostolical
See
thereof
by
the
wind
of
his
mouth
,
giuing
vnto
his
elect
eies
to
see
the
light
of
his
holy
gospel
,
and
eares
to
hear
the
voice
of
that
true
and
certaine
Pastor
of
Pastors
the
chiefe
sheepeheard
Iesus
Christ
,
and
setting
vppe
againe
his
cabbins
in
the
which
his
poor
famished
young
Kids
may
be
fed
and
pastured
to
his
honour
&
glorie
.
And
because
wee
for
our
owne
part
haue
done
our
duty
so
little
in
seeking
after
and
digesting
this
holy
foode
and
pasture
,
let
vs
cry
him
mercy
and
craue
of
him
grace
and
mercie
as
followeth
.
Almighty
God
&c.
THE
ELEVENTH
SERMON
.
Our
helpe
be
in
the
name
of
God
,
&c.
It
is
written
as
followeth
in
the
first
Chapter
of
the
Canticle
of
Canticles
,
the
ninth
verse
.
9
My
Loue
,
I
compare
thee
vnto
my
couple
of
horses
of
one
of
the
coches
of
Pharao
.
1
The
happie
estate
of
the
Church
re-established
,
opposed
to
her
desolation
,
for
which
reestablishment
euerie
one
ought
to
labour
.
2
In
whome
the
fault
lyeth
that
the
Church
is
not
reformed
.
3
The
maske
of
false
general
councels
discouered
.
4
The
duetie
of
true
Pastors
and
christian
princes
touching
these
delaies
:
with
an
aunswere
vnto
the
slaunders
raised
against
those
who
haue
sought
to
discharge
their
duetie
in
this
behalfe
.
5
A
summarie
recital
of
the
great
defects
committed
in
our
time
in
this
point
of
reformation
.
6
The
ground
of
this
similitude
,
taken
from
a
couple
of
horses
of
one
of
the
coches
of
Pharao
.
7
How
deare
and
precious
this
woorde
of
Loue
ought
to
be
vnto
the
spouse
.
8
In
what
sense
this
spouse
is
compared
to
a
couple
of
goodly
great
horses
in
a
coch
.
9
The
crosse
is
properlie
the
triumphal
chariot
,
which
is
here
spoken
of
.
10
The
Gospell
is
then
despised
when
men
enioie
it
with
greatest
freedome
.
11
An
exhortation
to
doe
the
contrarie
.
12
Why
the
spouse
is
not
compared
to
one
horse
,
but
to
a
couple
.
13
The
false
ioynt-couple
opposed
to
this
of
the
spouse
.
14
A
reprehension
of
wild
and
dissolute
liuers
,
who
cannot
endure
the
chek
being
coupled
and
yoked
vnder
the
yoke
of
the
Lord
.
WEE
haue
learned
before
a
good
lesson
by
the
aunswere
of
the
Bridegroome
,
namely
,
touching
the
certaine
and
infallible
markes
of
the
true
Church
,
to
which
wee
must
order
and
keepe
our selues
,
for
to
obtain
saluation
:
and
consequently
the
true
and
only
meanes
of
reforming
the
church
,
being
for
a
time
by
the
negligence
of
some
of
the
Pastors
,
and
by
the
wickednesse
of
false
Doctors
and
teachers
brought
into
verie
badde
estate
.
After
which
reformation
wel
and
throughly
practised
,
the
goodlie
and
triumphant
condition
of
the
Church
sette
on
foote
againe
,
is
heere
in
most
excellent
sort
paynted
out
vnto
vs
,
which
we
are
diligently
and
earnestly
to
consider
of
.
This
is
then
a
point
which
men
still
at
this
daie
debate
and
dispute
,
and
not
without
great
reason
,
if
wee
doe
but
looke
on
the
extreme
desolation
whereunto
the
greatest
part
of
Christendom
is
brought
at
this
day
.
2
But
what
?
Men
dispute
thereof
,
not
to
find
anie
remedie
for
it
,
but
cleane
contrarie
to
hinder
such
as
endeuour
a
reformation
.
For
the
false
Pastors
cannot
abide
that
anie
man
should
touch
this
point
,
because
of
their
particular
interest
:
others
haue
no
great
care
of
it
,
others
indeed
set
their
handes
vnto
it
,
but
insteede
of
following
after
the
tracke
and
footing
of
the
true
sheepe
,
and
the
tentes
and
tabernacles
of
the
true
Pastors
wel
authorized
,
folow
their
own
inuentions
,
to
make
a
medly
of
religions
and
disciplines
after
their
owne
lust
.
3
As
for
the
first
,
seeing
they
resemble
the
Pharisees
and
Scribes
,
naie
are
more
out
of
the
way
then
they
,
it
is
no
maruaile
if
they
cannot
abide
to
haue
their
profanenes
discouered
:
wherein
they
do
their
master
faithful
seruice
,
who
by
their
meanes
defendeth
his
hold
and
fortresse
,
with
all
the
might
he
maie
,
Luk.
11.22
.
True
it
is
they
are
constrayned
to
auouch
that
there
are
many
very
great
corruptions
&
abuses
in
their
Church
,
and
of
this
the
preface
vnto
their
councels
alwaies
ringeth
,
yea
sometimes
their
sermons
also
,
and
thereupon
also
ye
shal
haue
them
make
some
statutes
and
ordinaunces
of
reformation
.
But
what
?
First
there
is
no
speech
to
be
made
touching
their
doctrine
,
with
which
they
ought
to
begin
,
but
all
the
speech
is
of
square
caps
,
of
shauing
of
beards
,
of
their
hair
,
it
may
be
some
points
shal
be
farther
added
,
touching
the
plurality
of
benefices
and
residencie
of
prelates
,
yea
forsooth
,
as
if
they
should
take
order
that
euery
Church-robber
should
haue
his
part
,
and
euerie
theese
raunge
in
person
in
the
walke
of
his
forest
.
Many
wil
saie
these
wordes
are
verie
rough
,
and
too
iniurious
.
But
they
who
like
them
not
,
must
reforme
the
Lordes
speech
,
Matt.
21.13
.
Yee
haue
made
,
saith
he
,
of
my
fathers
house
a
den
of
theeues
.
And
albeit
their
rules
of
reformation
were
the
best
that
might
be
in
the
world
,
yet
who
seeth
not
that
it
is
but
a
meere
mockerie
to
make
them
,
to
the
end
their
buls
and
dispensations
may
haue
as
manie
clauses
derogatorie
against
them
?
For
example
hereof
look
we
to
the
pragmatical
sanction
of
Basel
,
taken
away
by
Pope
Leo
,
and
parted
between
him
and
kinges
more
impudently
a
great
deale
,
then
the
souldiours
who
executed
Pilates
iudicial
sentence
against
Christ
,
parted
his
garments
amongst
them
.
And
this
goodly
councel
of
Trent
,
such
as
it
is
,
hath
it
hitherto
in
our
daies
framed
anie
bill
of
encitement
against
the
authors
themselues
and
founders
thereof
,
culpable
in
pointes
of
their
owne
reformation
?
4
And
what
shal
the
true
pastors
and
christian
magistrates
do
hereupon
?
They
must
waite
,
saie
these
hick
scorners
,
vntil
such
time
,
as
the
Pope
and
prelates
the
Apostles
successours
forsooth
remedie
the
matter
,
that
is
to
saie
,
vntill
the
whores
reforme
the
stewes
.
As
it
is
an
vsuall
thing
thoroughout
the
Scripture
to
compare
spiritual
fornication
and
whoredom
vnto
corporal
whoredome
.
But
Iesus
Christ
giueth
vs
a
contrarie
lesson
,
Let
them
alone
,
saith
he
,
they
are
blind
leaders
of
the
blind
,
Mat
15.14
.
naie
which
is
more
,
he
tooke
a
whip
in
his
hand
,
and
ouerturning
the
tables
and
monie
of
the
chaungers
,
draue
them
foorth
t
〈…〉
I
se
out
of
the
temple
,
Ioh.
2.15
.
and
Luk.
19.45
.
So
about
three
hundred
yeares
since
,
God
hath
chastised
and
scourged
the
East
and
the
South
,
and
some
part
also
of
the
North
with
a
terrible
whip
of
his
anger
and
wrath
,
I
meane
by
the
Turkes
,
successours
of
the
Sarracens
,
and
hath
in
our
memorie
giuen
the
Cittie
of
Rome
a
shrewd
lash
with
the
whip
.
Contrariwise
it
is
on
vs
that
hee
hath
reached
foorth
his
great
mercie
,
hauing
raised
vp
those
chiefe
seruantes
of
God
,
who
tooke
into
their
handes
the
true
armes
of
Christians
,
2.
Cor.
10.4
.
I
meane
the
spirit
of
the
mouth
of
the
Lord
,
2.
Thess.
2.8
.
otherwise
called
the
two
edged
sword
of
the
word
,
Psal
149.6
.
and
Heb.
4.12
.
by
which
they
cleansed
the
house
of
the
Lord
where
we
are
now
.
It
is
replyed
hereupon
that
some
haue
also
resisted
by
way
of
armes
.
They
which
haue
beene
brought
to
this
extremity
,
are
sufficient
to
aunswere
for
themselues
:
and
behold
their
aunswere
which
al
the
world
might
vnderstand
.
We
vouch
saie
they
the
fact
,
yea
and
that
Satan
hath
thrust
and
shoued
in
some
of
his
theeues
and
robbers
among
vs
we
confesse
,
as
Dauid
himselfe
during
the
time
of
his
persecution
found
himselfe
much
encombred
with
those
which
ioyned
themselues
vnto
him
.
But
notwithstanding
for
al
this
,
considering
when
and
why
and
by
whose
meanes
the
matter
came
to
handie-blowes
,
it
shall
be
found
,
that
they
who
complaine
,
are
no
more
to
be
approued
in
their
complaint
,
then
they
should
be
,
who
should
complaine
they
hapned
to
meete
in
a
forest
,
where
they
laie
in
ambush
,
certaine
passengers
,
who
armed
by
the
authority
of
the
Lawes
,
hindered
in
some
part
their
wicked
purpose
.
5
Ye
see
then
how
it
hath
pleased
god
in
our
time
to
exercise
his
poore
children
,
and
yet
withall
to
take
pitty
on
them
in
some
countries
.
But
I
must
speake
it
to
my
great
regrete
,
that
his
grace
appearing
vnto
the
woorld
,
men
haue
beene
far
from
receiuing
of
it
and
making
their
profite
thereby
,
in
such
sort
as
they
ought
to
haue
doone
.
For
some
haue
yet
left
the
high
places
standing
,
others
haue
set
vp
Gedeons
Ephod
,
Iudg.
8.27
.
others
haue
ordered
the
rules
of
Ecclesiasticall
gouernment
,
not
according
vnto
the
true
pattern
of
the
ancient
sheepe
,
and
cabbins
of
the
Pastors
,
in
which
we
haue
heard
howe
the
Spouse
is
in
this
place
commanded
to
feede
her
young
kiddes
,
but
according
vnto
their
own
opinion
or
rather
fancy
:
so
that
if
God
of
his
goodnes
remedie
it
not
,
it
cannot
be
,
but
that
by
little
and
litle
the
later
state
wil
come
to
be
woorse
then
the
first
,
as
is
said
,
Matth.
12.45
.
and
as
is
already
come
to
passe
in
too
many
Churches
and
countries
.
6
God
grant
them
who
haue
the
charge
hereof
his
grace
,
to
thinke
better
on
it
&
to
prouide
for
it
,
that
this
spouse
maie
be
restored
vnto
her
perfect
bewty
,
whereof
the
Bridegroome
in
this
place
speaketh
,
saying
,
that
he
compareth
her
vnto
the
mounture
of
horses
of
one
of
the
coches
of
Pharao
.
Which
similitude
&
comparison
may
seem
very
strange
&
yet
notwithstanding
is
very
significant
&
proper
,
if
wee
consider
the
sense
whereunto
it
is
to
be
referred
,
without
wresting
or
drawing
it
any
farder
.
So
is
it
said
by
a
similitude
(
to
shew
that
the
true
Church
keepeth
herself
to
her
head
,
in
what
place
soeuer
he
be
)
that
where
a
dead
bodie
is
,
there
doe
the
eagles
gather
themselues
together
.
And
yet
this
wold
be
thought
a
thing
very
absurd
,
if
a
man
therfore
consequently
would
liken
the
children
of
God
vnto
foule
rauening
birds
,
&
Iesus
Christ
,
who
is
the
holy
of
holies
,
vnto
a
carrion
.
Semblably
if
a
man
would
make
Iesus
Christ
like
vnto
a
theefe
,
vnder
this
colour
,
that
it
is
saide
,
that
he
shal
come
as
a
theefe
,
1.
Thess.
5.2
.
or
vnto
a
Iudge
fearing
neither
God
nor
men
,
Luk.
18.2
.
So
likewise
in
this
place
the
spirite
meaneth
not
to
compare
his
church
vnto
an
horse
or
a
mare
.
But
because
one
of
the
principall
bewties
of
a
woman
is
this
tall
and
streight
feature
of
body
,
with
a
comely
countenance
,
as
it
is
also
specified
,
Psal.
144.12
.
where
the
daughters
are
compared
to
high
&
straight
pillers
of
great
Pallaces
:
the
holy
ghost
meaning
to
represent
vnto
vs
by
these
corporall
thinges
,
the
excellency
of
the
church
of
the
Lord
when
shee
keepeth
herselfe
to
her
true
Pastours
,
hath
chosen
this
similitude
,
in
opposing
it
vnto
the
former
desolation
,
in
the
which
the
spouse
went
as
it
were
hanging
downe
her
head
.
For
as
touching
the
mentioning
of
Pharao
in
this
place
,
there
is
no
farder
reason
or
allegory
to
be
sought
therof
,
but
this
,
that
among
al
the
horses
of
those
times
they
of
Aegypt
were
accounted
the
brauest
and
the
best
,
as
in
manie
places
of
the
Scripture
it
is
witnessed
vnto
vs
,
and
especially
in
the
historie
of
Salomon
,
1.
King
.
10.28
.
as
at
this
daie
men
account
of
the
horses
of
Spaine
and
of
Turkie
.
7
But
aboue
all
other
things
this
is
especially
to
be
noted
,
that
the
Bridegrome
calling
his
spouse
with
his
owne
mouth
his
loue
,
testifieth
vnto
vs
,
that
which
the
vnderstanding
of
man
is
not
able
to
conceaue
,
I
meane
the
vnspeakable
loue
and
dilection
which
hee
beareth
vnto
his
Church
,
to
the
end
wee
should
learn
,
the
most
necessarie
point
of
our
saluation
,
namelie
,
that
whatsoeuer
she
hath
,
proceedeth
from
the
mere
liberalitie
and
bounty
of
her
Bridegroome
,
and
that
there
is
nothing
in
the
whole
world
,
either
so
faire
,
or
so
good
,
to
speake
properlie
,
as
are
those
iewels
wherewith
hee
adorneth
his
Church
,
waiting
for
the
daie
of
the
full
and
perfect
consummation
of
this
marriage
:
a
doctrine
so
ill
knowen
as
nothing
worse
,
whereby
it
is
impossible
that
the
iudgement
of
God
should
be
far
off
from
vs
.
For
the
greatest
vnthankfulnes
that
can
be
found
amongest
men
is
this
,
to
be
persuaded
that
the
friend
to
whom
wee
owe
both
our selues
and
whatsoeuer
wee
haue
,
hath
found
I
know
not
what
in
vs
,
which
hath
moued
him
to
chuse
vs
,
or
happily
hauing
found
vs
so
so
,
hath
preuented
vs
by
his
grace
,
to
the
end
,
that
how
euer
it
be
,
some
thing
might
bee
found
in
vs
which
meriteth
and
deserueth
his
grace
and
fauor
.
To
this
we
must
oppose
this
word
so
often
reiterated
&
repeated
in
this
booke
,
to
wit
,
My
welbeloued
,
or
as
wee
saie
in
our
common
speach
My
loue
:
which
was
after
declared
in
his
time
by
the
Bridegroome
himselfe
comming
in
person
to
stipulate
and
couenant
this
marriage
in
more
nearer
maner
:
I
cal
you
not
,
saith
he
,
my
seruantes
,
but
I
cal
you
my
frindes
,
(
namely
the
frinds
of
this
Bridegroome
,
as
is
spoken
,
Ioh.
3.29
.
and
15.15
)
And
wherefore
frinds
&
beloued
?
Because
,
saith
he
,
I
haue
loued
you
first
,
1.
Ioh.
4.10
.
&
what
shal
we
saie
?
O
Lord
who
are
thus
thy
beloued
?
They
are
thy
naturall
enemies
,
yea
enemies
by
race
and
kinde
,
and
from
father
vnto
sonne
.
And
wherefore
then
hast
thou
loued
them
?
To
cause
mercie
to
abound
aboue
the
excessiuenes
of
sinne
.
Rom.
5.20
.
finding
the
cause
thereof
no
where
else
but
in
thy
meere
and
onely
goodnes
and
bountie
.
And
how
far
hast
thou
loued
them
?
Euen
so
far
as
to
lay
downe
thy
life
for
them
,
1.
Ioh.
3.16
.
Behold
then
a
marueilous
precious
word
and
which
discouereth
vnto
vs
such
a
secret
as
none
can
sufficiently
comprehend
the
length
,
the
bredth
,
the
depth
thereof
,
Eph.
3.18
.
and
19.
Let
this
word
therefore
my
brethren
,
of
welbeloued
,
be
indeed
so
precious
vnto
vs
,
that
the
loue
of
this
woorld
which
is
enmity
with
God
,
Iam.
4.4
.
bewitch
vs
not
,
that
the
loue
of
deciueable
and
perishing
riches
possesse
not
our
harts
,
that
the
false
opinion
and
selfe-loue
of
our selues
,
make
vs
not
to
lose
this
goodly
treasure
,
that
we
depriue
not
our selues
of
our
blessing
for
a
soupe
as
did
Esau
,
Heb.
12.16
.
but
that
this
precious
sur-name
of
wel-beloued
ring
alwaies
in
our
eares
and
in
our
heartes
by
the
holy
Ghost
who
soundeth
the
verie
depths
of
God
,
1.
Cor.
2.10
.
namely
the
thinges
which
are
giuen
vs
of
God
:
to
the
end
that
our
whole
life
be
a
reciprocall
&
interchaungeable
loue
towardes
him
who
hath
loued
vs
so
much
.
8
But
let
vs
speak
now
of
the
port
and
comelie
tall
feature
of
this
so
goodly
and
faire
a
spouse
.
When
the
vigor
and
force
of
the
soule
lighteth
on
a
bodie
wel
disposed
and
ordered
in
al
his
members
,
without
anie
either
obstruction
or
other
defect
which
hindereth
the
faculties
and
powers
thereof
from
passing
and
spredding
themselues
throughout
the
whole
body
,
then
truly
the
effectes
thereof
shew
themselues
most
euidentlie
,
from
the
verie
heade
vnto
the
feete
.
Euen
so
fareth
it
with
this
spouse
,
quickned
,
nourished
and
sustained
by
the
spirit
of
her
Bridegrome
,
&
therefore
sheweth
she
herselfe
most
excellent
and
gallant
through
out
:
lifting
vp
her
head
vnto
the
heauens
,
treading
vnder
her
feete
Satan
,
the
world
,
and
sinne
,
yea
defiing
death
it selfe
and
hell
,
Ose.
13.14
.
&
1.
Cor.
15.55
.
And
therefore
is
she
compared
elsewhere
vnto
goodly
great
&
tall
trees
planted
along
the
waters
,
from
whom
no
stormie
time
or
season
taketh
awaie
either
greennes
or
fruit
,
Psal.
1.3
.
and
92.12
.
and
13.
True
it
is
notwithstanding
that
this
vineyard
is
sometimes
broused
and
marred
by
the
vineyarders
fault
and
negligence
(
as
is
at
large
declared
,
Psal.
80.
)
nay
beaten
with
hayle
and
tempest
from
aboue
,
as
if
the
bridegroome
had
laide
it
as
low
as
hee
had
raised
it
high
,
and
al
by
the
spouses
owne
fault
.
But
therefore
hee
beateth
her
downe
to
raise
and
lift
her
vp
againe
and
to
shew
her
how
dearly
he
loueth
her
,
and
is
iealous
in
chastising
of
her
,
Esai
.
49.21
.
making
alwaies
a
great
difference
betweene
the
destruction
of
Sodome
,
and
the
visitation
of
Sion
,
Esai
.
1.9
.
And
though
hee
correct
vs
some-times
in
his
great
wrath
,
yet
doth
he
limit
his
displeasure
,
Psal.
.
125.3
.
In
a
word
the
spouse
is
sometimes
diuorced
for
a
time
,
as
she
was
,
scarse
seuenty
yeares
ago
,
but
is
afterward
receiued
againe
,
Ierem.
3.1
.
We
are
pressed
on
eueryside
,
but
not
crazed
&
broke
:
in
need
,
but
not
distressed
:
persecuted
,
but
not
forsaken
:
beaten
downe
,
but
wee
perish
not
,
2.
Cor.
4.8
.
9
But
when
was
this
spouse
in
this
port
and
state
?
Certainly
shee
was
neuer
more
triumphant
and
glittering
then
in
the
time
of
the
Apostles
,
the
doctrine
of
saluation
beeing
neuer
better
taught
,
neuer
better
harkened
vnto
,
neuer
better
practised
.
But
,
wil
some
man
say
,
the
Church
was
neuer
more
miserable
then
it
was
then
as
the
Apostle
writeth
,
1.
Cor.
4.10
.
&
the
whole
history
of
the
Apostles
in
the
Acts
declareth
.
True
;
&
this
is
the
same
which
I
meant
to
say
,
namely
that
the
crosse
,
is
the
charriot
of
triumph
in
which
the
Church
the
spouse
triumpheth
and
reioiceth
in
the
Lorde
,
Gal.
6.14
.
&
2.
Cor.
4.10
.
And
indeed
when
can
we
say
for
our
own
time
that
the
word
of
God
had
his
forth
and
course
and
shewed
his
powerfull
force
,
but
during
the
great
fires
?
For
then
death
it selfe
was
bidden
defiance
,
men
went
an
hundred
miles
to
haue
a
little
crumme
of
this
heauenly
bread
:
the
world
and
life
it selfe
were
made
no
account
of
,
men
pressed
and
thronged
to
snatch
the
kingdome
of
heauen
by
violence
.
10
And
now
what
?
Edicts
and
Lawes
being
established
to
this
purpose
,
and
some
libertie
and
freedome
offered
and
presented
,
men
contemn
that
which
is
euerie
day
at
their
doore
.
If
we
should
be
sent
into
the
suburbs
or
fields
after
it
,
that
were
too
farre
;
if
some
monie
must
be
made
for
the
relieuing
of
the
poore
woorke-men
,
this
costs
too
deare
:
in
a
word
the
Manna
which
was
at
the
first
so
sweete
in
our
mouthes
,
hath
nowe
no
relish
:
the
Lorde
of
his
mercy
remedy
it
,
and
giue
vs
a
better
mind
.
We
desire
peace
and
quietnesse
,
but
it
is
for
nothing
els
,
but
to
be
at
our
ease
:
and
that
is
the
cause
that
this
benefit
flyeth
from
vs
,
&
God
knoweth
also
that
if
wee
had
it
we
would
abuse
it
.
11
Let
vs
therefore
relie
our selues
on
him
who
giueth
vs
&
our
poore
brethren
peace
,
after
so
long
&
so
rough
storms
,
let
vs
take
heed
we
be
not
like
horses
fatted
on
the
litter
,
&
wil
afterwarde
abide
neither
bridle
nor
saddle
,
but
fling
out
with
all
foure
,
and
specially
against
their
master
:
Deutr.
32.15
.
If
on
the
contrariside
he
chastise
vs
with
any
scourge
it
shall
please
him
,
let
vs
shew
,
that
his
power
is
made
perfect
by
our
weakenesse
,
2.
Cor
12.9
.
and
reioice
that
it
is
giuen
vs
to
be
made
conformable
vnto
our
head
,
Rom.
8.29
.
&
Phil.
1.29
.
&
Acts.
5.41
.
In
a
word
let
those
combats
which
are
giuen
vs
,
whet
and
sharpen
the
power
which
is
giuen
vs
from
aboue
.
The
world
in
the
meane
while
will
laugh
vs
to
scorne
and
will
cal
vs
fooles
&
franticke
monarkes
,
but
it
shall
weepe
in
his
time
,
and
wee
shall
laugh
in
the
Lord
in
that
our
season
,
when
that
which
is
giuen
vs
alreadie
to
bee
,
shal
be
reuealed
,
1.
Ioh.
3.2
.
12
Moreouer
let
vs
note
that
this
spouse
is
compared
vnto
a
goodly
horse
,
&
to
couples
linked
together
,
which
is
spoken
by
a
most
proper
and
fine
similitude
.
For
the
church
represented
by
this
name
of
spouse
(
in
asmuch
as
according
vnto
the
lords
petition
&
request
we
are
al
of
vs
one
in
him
,
Ioh.
17.11
.
and
all
members
composing
one
and
the
same
bodie
,
1.
Cor.
12.12
.
)
what
thing
is
it
else
but
a
company
coupled
and
yoked
,
as
a
man
would
say
,
two
by
two
vnder
the
yoake
,
saying
one
to
the
other
,
aswell
by
wordes
as
also
by
example
,
Come
let
vs
ascend
vp
vnto
the
mount
of
the
Lord
,
Esay
.
2.3
.
and
with
Dauid
,
Psal.
22.2
.
I
reioiced
when
they
said
vnto
me
,
we
wil
go
into
the
house
of
the
Lord
,
Psal.
122.1
.
Briefly
the
whole
Scripture
is
full
of
such
exhortations
,
that
wee
should
al
iointly
together
tend
vnto
the
same
marke
,
yea
&
that
not
only
in
going
but
in
running
,
as
I
tould
you
on
the
4.
verse
,
the
stronger
supporting
the
weaker
which
is
coupled
with
him
,
Gal.
6.2
.
and
1.
Thess.
5.14
.
And
this
is
the
cause
why
it
was
ordained
in
the
law
,
that
a
man
should
not
couple
an
Horse
and
an
Asse
to
labour
together
,
for
feare
the
one
should
not
draw
the
other
vnder
his
feet
,
Deutr.
22.10
.
And
thus
you
see
what
this
holy
assembly
is
whereof
we
haue
here
a
singuler
patterne
,
whereunto
the
holy
ghost
had
respect
in
numbering
of
the
Apostles
by
six
couples
,
Mat.
10.2
.
&
in
sending
them
forth
two
and
two
,
Mark
.
6.7
.
not
at
auentures
,
but
as
it
is
likely
,
according
as
they
were
wont
to
follow
their
master
by
order
&
not
by
any
degree
,
the
one
had
aboue
the
other
,
as
after
it
happened
they
disputed
thereof
more
then
once
.
13
But
in
lieu
of
holding
themselues
to
the
decision
their
master
and
ours
hath
made
in
this
behalfe
,
they
who
cal
themselues
the
Apostles
successours
(
as
a
wicked
man
may
well
succeed
a
good
man
in
what
title
soeuer
)
haue
changed
this
order
into
superiorities
and
prelateships
,
nay
which
more
is
,
are
gotten
themselues
vp
into
the
charriot
,
insteed
of
drawing
coupled
in
it
,
in
which
the
chiefe
conductour
of
this
charriot
being
sitten
,
vaunteth
himselfe
&
saith
,
that
though
he
should
driue
it
full
of
soules
vnto
hell
,
yet
is
it
not
for
any
liuing
creature
to
say
vnto
him
,
Why
doest
thou
so
?
These
are
the
verie
wordes
of
one
of
these
goodly
successours
of
the
Apostles
in
one
of
his
Canons
and
Decrees
.
And
do
we
marueile
then
if
this
charriot
haue
gon
so
aside
,
nay
if
it
hath
beene
turned
vpside
downe
,
and
not
kept
in
the
right
path-way
?
As
little
are
meant
by
these
coupled
horses
,
these
wallet
breethren
,
going
by
two
&
two
or
rather
by
troupes
,
like
locustes
&
caterpillers
,
browsing
and
deuouring
the
wretched
world
.
14
As
little
appertaine
these
wilde
and
dissolute
liuers
to
this
ioint
coupling
,
who
leaue
not
to
runne
wilde
ouer
the
fallowes
,
vntil
they
haue
their
necks
broken
:
and
who
in
lieu
of
subiecting
them
to
this
so
sweete
and
so
gracious
a
yoake
of
the
Lorde
,
Matth.
11.29
.
saie
they
must
cast
awaie
these
bondes
,
Psalm
2.3
.
not
considering
that
to
serue
the
Lord
is
trulie
to
raigne
,
whereas
themselues
become
more
then
miserable
,
beeing
bondslaues
of
sinne
,
Ioh.
8.34
.
and
drawen
vnder
the
Captiuitie
of
the
enemie
of
our
saluation
as
pleaseth
him
,
2.
Timoth.
2.26
.
Let
vs
on
the
contrary
side
hearken
vnto
the
Lorde
,
warning
vs
if
wee
will
bee
his
true
Disciples
to
beare
his
Crosse
after
him
,
Matthew
16.24
.
hauing
alwaies
our
hammes
supple
and
readie
Heb.
12.12
.
to
followe
on
the
course
of
our
vocation
vnto
the
end
.
Almighty
God
&c.
THE
THIRTEENTH
SERMON
Our
helpe
be
in
the
name
of
God
,
&c.
It
is
written
as
followeth
in
the
first
Chapter
of
the
Canticle
of
Canticles
,
the
10.
and
11.
verses
.
10
Thy
cheeks
are
comely
with
borders
of
stones
,
and
thy
necke
with
chaines
.
11
We
wil
make
thee
borders
of
gold
,
with
buttons
of
siluer
.
1
The
friendlie
caresses
and
louing
intertainement
of
the
bridegroome
receiuing
his
spouse
,
that
is
to
say
his
Church
,
which
was
for
a
time
in
some
sort
straied
from
him
.
2
We
must
make
a
distinction
between
the
fiansailes
,
the
spowsailes
,
and
ful
consummation
of
this
spiritual
marriage
.
3
The
borders
of
iewels
and
chaines
of
this
spouse
serue
little
for
defence
&
patronage
of
weomens
excesse
&
dissolution
in
apparell
,
defiling
thereby
the
christian
church
,
with
answere
to
the
contrarie
obiections
.
4
The
rule
and
measure
which
ought
to
be
obserued
in
the
cost
and
brauery
of
apparel
.
5
Application
of
this
doctrine
to
the
Church
of
Geneua
and
others
,
aswell
to
men
as
to
weomen
.
6
What
the
borders
of
stones
&
other
iewels
are
,
which
are
giuen
to
this
spouse
,
by
her
Bridegroome
.
7
A
complaint
both
touching
the
defect
as
also
the
abuse
of
these
nuptial
ornaments
which
God
hath
at
this
day
bestowed
vpon
his
Church
.
8
In
what
sense
expres
mention
is
made
of
the
cheeks
&
of
the
neck
of
the
spouse
.
9
The
spouse
doth
yet
looke
for
more
precious
iewels
in
the
daie
of
the
ful
consummation
of
this
marriage
.
10
Wherefore
the
Bridegroome
speaketh
of
himselfe
in
the
plural
number
.
THAT
which
we
haue
to
expound
as
also
a
great
part
of
this
Canticle
is
framed
in
maner
of
mutuall
caresses
and
louely
entertainement
of
the
Bridegroome
and
the
spouse
reunited
and
ioyned
againe
with
her
husband
:
vnder
the
allegorie
and
figure
of
which
is
declared
this
infinite
dilection
and
loue
wherewith
Iesus
Christ
loueth
and
chearisheth
his
Church
,
adorning
and
enriching
it
with
most
precious
giftes
:
and
on
the
other
side
also
the
reciprocall
loue
of
the
spouse
towardes
her
Bridegroome
,
whose
excellency
and
perfection
shee
cannot
sufficiently
praise
and
commend
,
seeking
in
him
alone
her
whole
hearts
desire
and
contentment
.
2
But
for
the
vnderstanding
of
all
these
thinges
wee
must
consider
three
degrees
in
this
holy
marriage
,
namely
the
fiansailes
made
by
woordes
of
the
future
time
vnder
the
auncient
couenant
:
the
espousailes
by
wordes
of
the
present
,
which
we
must
referre
vnto
the
comming
of
Iesus
Christ
in
person
,
and
preaching
of
the
Gospel
,
2.
Cor.
11.2
.
and
the
full
consummation
of
this
marriage
which
we
looke
for
,
whereof
mention
is
made
in
the
parable
of
the
virgins
,
Matth.
25.
I
saie
the
full
consummation
,
for
wee
must
alwaies
vnderstand
,
that
during
the
time
of
these
fiansailes
,
and
since
,
the
spiritual
vertue
of
Iesus
Christ
is
effectually
powred
into
this
spouse
,
to
engender
in
her
the
fruits
of
righteousnesse
,
whereunto
we
ought
to
referre
that
which
is
said
,
Ezech.
16.8
.
and
Rom.
7.4
.
and
Eph.
5.30
.
but
God
is
not
yet
all
in
all
,
nor
shal
be
vntil
the
second
comming
,
1.
Cor.
15.28
.
This
therefore
which
is
here
said
,
is
to
be
referred
vnto
the
time
of
the
fiansailes
,
as
the
Bridegroome
also
declareth
the
same
in
expresse
termes
in
the
place
of
Ezechiel
aboue
alleadged
.
3
But
to
go
on
,
if
any
one
alleadge
this
place
for
the
mainteinance
of
womens
excesse
and
dissolution
in
their
apparell
and
other
their
superfluities
:
the
aunswere
thereunto
is
ready
,
that
the
holie
Ghost
speaketh
far
otherwise
,
1.
Pet.
3.4
.
and
by
Saint
Paul
,
1.
Tim.
2.9
.
And
if
hereupon
anie
man
replie
that
then
the
Lord
hath
not
alwaies
giuen
one
and
the
same
rule
,
it
is
easily
aunswered
that
we
shal
find
the
cleane
contrary
,
if
we
consider
of
things
aright
,
namely
that
the
holy
Ghost
is
neuer
contrary
vnto
himselfe
.
Gold
and
siluer
are
the
good
creatures
of
God
,
and
wee
finde
by
most
certaine
examples
of
the
holie
fathers
,
that
of
a
long
time
the
vse
thereof
hath
beene
not
onely
in
buying
and
selling
,
but
also
in
some
sortes
of
ornamentes
and
iewels
.
But
first
of
al
let
vs
not
think
that
curious
woorkemanship
and
superfluities
in
this
point
were
therefore
rife
and
common
among
the
holy
fathers
.
Secondly
the
histories
themselues
testifie
vnto
vs
the
simplicitie
they
vsed
in
such
ornamentes
,
whereof
among
others
the
historie
written
in
Gen.
24.22
.
may
be
a
sufficient
witnes
where
it
is
saide
,
that
Abrahams
seruant
gaue
Rebecca
iewels
of
golde
,
but
of
verie
little
value
:
and
to
shew
vs
how
farre
Rebecca
was
(
notwithstanding
she
were
a
maiden
of
a
verie
great
and
noble
house
,
although
after
the
maner
of
those
times
kings
were
sheepheards
,
as
we
say
in
common
prouerbe
)
from
beeing
nicely
and
daintily
brought
vp
,
it
is
said
,
that
shee
went
to
fetch
water
at
the
well
with
her
pitcher
vpon
her
shoulder
.
And
when
mention
is
made
of
the
Daughters
of
that
mighty
and
exceeding
rich
king
Dauid
,
it
is
said
onely
that
they
were
clad
with
garments
of
diuerse
colours
2.
Sam.
13.18
.
it
may
bee
like
vnto
the
Almaine
Maidens
in
these
daies
.
And
what
brauerie
think
we
was
there
in
either
gold
or
siluer
in
Salomons
time
,
when
men
made
no
more
reckoning
thereof
,
because
of
the
plenty
of
it
,
then
they
did
of
leade
or
of
stone
,
2.
Chron.
9.27
.
Thirdly
and
lastlie
as
the
Lord
hath
lifted
vp
kings
and
other
lordes
in
authority
,
so
no
doubt
but
he
would
haue
persons
and
estates
made
the
more
honorable
by
some
such
marks
,
as
we
see
it
in
the
description
of
the
magnificencie
of
Salomon
.
Which
thing
notwithstanding
proueth
not
an
acception
of
persons
with
God
.
4
On
the
contrarie
we
must
cal
them
,
as
they
are
indeede
,
fantastical
men
,
who
would
haue
al
the
world
appareled
after
one
maner
&
fashion
,
as
also
those
who
would
bound
&
limit
the
vse
of
such
external
things
by
necessity
alone
,
as
if
it
were
not
apparant
&
notorious
that
God
himselfe
hath
bestowed
vpon
men
a
thousand
things
more
then
necessity
requireth
.
But
hereby
to
think
to
excuse
the
intolerable
daintinesse
&
pomp
of
small
and
great
,
were
nothing
else
but
vilanouslie
to
abuse
the
woord
of
God
,
to
cloke
and
couer
that
which
no
man
can
sufficiently
cry
out
vpon
and
condemne
.
And
indeede
wee
see
what
vengeance
God
hath
taken
vpon
the
Daughters
of
Sion
for
this
cause
,
as
is
particularly
described
,
Esai
.
3.16
.
And
thus
you
see
what
we
are
to
think
of
gold
and
siluer
&
other
things
of
like
nature
.
But
who
can
excuse
this
broydered
and
frizled
haire
,
this
painting
and
sliking
of
faces
,
with
other
such
filth
?
And
therefore
we
neede
not
maruaile
that
the
Apostles
made
the
like
reckoning
of
gold
and
siluer
and
broydered
haire
,
sorting
them
al
in
one
rancke
.
For
in
truth
albeit
the
distinction
which
I
haue
set
downe
haue
his
place
,
notwithstanding
it
is
a
marueilous
harde
thing
to
keepe
a
measure
.
In
somuch
that
euen
among
them
,
for
whom
these
thinges
are
not
vnlawfull
,
they
are
wiser
which
vse
them
little
,
and
they
are
most
wise
of
all
,
who
to
cause
others
of
meaner
quality
to
bee
ashamed
to
vse
them
,
and
to
giue
an
example
vnto
others
to
flie
such
vaninities
,
abstain
from
the
vse
of
them
altogither
:
making
themselues
by
this
meanes
more
honourable
in
their
persons
and
states
,
then
those
who
witnes
to
the
woorld
by
that
which
is
without
them
,
what
is
within
them
.
5
But
aboue
al
,
is
not
this
a
more
then
vile
shame
(
although
we
see
not
these
things
in
such
excesse
as
to
see
vpon
the
head
these
golden
cauls
&
such
other
superfluities
,
which
our
pouerty
rather
keepeth
vs
from
,
then
any
fear
of
God
)
that
a
man
must
notwithstanding
in
this
place
not
onely
necessarily
make
such
warnings
,
but
which
is
worse
,
make
them
&
make
than
againe
,
and
all
in
vaine
.
For
what
are
wee
,
I
praie
you
,
whether
we
respect
them
of
this
place
,
or
whether
we
consider
of
them
who
are
come
from
other
places
and
countries
?
It
is
true
the
Lorde
hath
honored
this
estate
&
common-weale
with
a
soueraigne
liberty
of
iurisdiction
.
But
are
wee
therefore
a
kingdome
,
or
a
duchie
,
or
a
county
,
or
any
great
thing
aboue
others
?
Naie
on
the
contrarie
side
,
is
not
that
verified
of
vs
which
Saint
Paul
said
of
those
boasters
of
Corinth
,
1.
Cor.
1.26
.
My
brethren
ye
set
your
vocation
,
yee
are
not
many
wise
according
vnto
the
flesh
,
nor
many
mighty
,
nor
many
noble
.
And
as
for
vs
that
haue
beene
receiued
into
this
citty
,
and
who
in
steed
of
saying
that
we
are
come
hither
to
make
a
pure
profession
of
the
Gospell
,
bring
hither
the
filthy
fashions
and
manners
of
the
places
whence
wee
came
,
what
are
we
according
vnto
the
world
?
Poore
banished
men
,
or
at
the
least
fugitiues
,
and
when
al
is
said
,
a
small
handfull
of
poore
people
.
And
yet
we
cannot
hold
our selues
in
our
owne
skins
;
our
admonitions
preuaile
nothing
;
the
lawes
are
openlie
violated
&
broken
,
as
euery
one
seeth
saue
they
who
ought
to
be
the
first
that
should
see
&
foresee
it
to
remedy
it
.
Dearth
and
famine
,
plague
and
pestilence
,
which
are
at
our
gates
,
war
with
his
sword
vnsheathed
,
the
miserie
and
extremity
whereunto
so
manie
Churches
are
brought
,
all
these
thinges
which
should
cause
vs
to
mourne
in
sackcloth
and
ashes
,
seeme
to
whet
and
sharpen
our
appetites
and
lustes
to
doe
much
the
worse
.
If
there
bee
any
villanous
and
outragious
fashion
in
all
Fraunce
,
this
filth
must
be
brought
hither
by
and
by
to
poyson
and
infect
this
place
,
as
these
monstrous
ruffes
,
these
great
villanous
long
bellies
,
these
more
then
villanous
fashions
of
womens
gownes
,
the
onely
name
whereof
sheweth
in
what
detestation
they
ought
to
bee
had
of
all
honest
women
.
And
what
shal
I
say
of
these
vile
and
stinking
Androgynes
,
that
is
to
saie
,
these
men-weomen
with
their
curled
locks
,
their
crisped
and
frizeled
haire
?
Fie
,
fie
,
and
fie
againe
vpon
these
stinking
and
filthie
fashions
,
which
sauor
of
nothing
lesse
then
of
true
christianity
.
It
may
please
the
Lord
our
god
to
take
an
order
for
it
,
seeing
men
make
no
account
or
reckoning
of
it
:
and
truelie
I
am
certainly
assured
he
wil.
6
To
returne
vnto
our
text
:
mention
beeing
made
here
of
the
church
as
of
a
queen
in
the
most
noblest
and
highest
estate
a
man
can
imagin
,
there
is
speech
of
her
costlie
&
rich
borders
and
chaines
,
as
she
is
in
like
manner
painted
out
vnto
vs
,
Psal.
45.10.14
.
and
15.
and
at
large
in
Ezechiel
the
16.
beeing
meant
hereby
inward
and
spirituaall
giftes
whereof
S.
Peter
and
Saint
Paul
in
the
places
which
I
haue
alleaged
,
do
speake
.
And
what
are
these
giftes
?
to
say
it
al
in
a
woord
,
it
is
the
bridegroome
himselfe
,
and
all
that
he
hath
.
Now
he
hath
in
himselfe
the
holy
spirit
and
all
the
graces
of
him
,
not
only
because
he
is
God
coeternall
and
coessentiall
with
the
father
and
the
holy
Ghost
,
but
also
in
as
much
as
he
is
man
he
receiued
them
not
in
part
,
1.
Cor.
12.8
.
but
without
number
or
measure
,
Ioh.
3.34
.
The
diuinitie
therefore
of
Christ
is
as
it
were
the
very
well-spring
of
all
grace
,
Iam.
1.17
.
And
the
humanitie
of
Iesus
Christ
is
as
it
were
the
bason
or
vessell
receiuing
all
this
aboundance
of
grace
powred
into
it
,
Ioh.
1.14
.
Which
thing
was
represented
by
the
descending
of
the
Doue
at
his
Baptisme
,
Ioh.
1.32
.
as
is
declared
,
Esai
.
11.2
.
And
this
not
to
the
end
that
this
should
staie
in
his
onelie
person
,
but
to
the
ende
that
so
much
as
it
pleaseth
him
to
bestow
vpon
vs
for
his
glorie
might
run
downe
vpon
vs
,
baptising
&
bedewing
vs
therewith
within
,
as
the
same
is
represented
vnto
vs
by
outward
baptisme
,
Ioh.
1.33
.
For
which
cause
the
Angels
announcing
his
birth
vnto
the
sheepheardes
said
not
onely
A
child
is
borne
,
but
a
child
is
borne
vnto
you
,
Luk.
2.11
.
Now
these
gifts
are
not
al
of
one
sort
&
quality
.
For
some
of
them
are
generally
and
vniuersally
bestowed
on
euery
christian
,
which
are
reduced
vnto
foure
pointes
by
the
Apostle
,
1.
Cor.
1.30
.
when
he
saith
that
Iesus
Christ
is
made
vnto
vs
of
the
father
,
wisedome
,
righteousnesse
,
sanctification
,
and
redemption
.
For
all
our
knowledge
touching
the
thinges
we
beleeue
and
our
saluation
,
all
our
righteousnes
and
integrity
by
vertue
whereof
wee
presume
to
call
vpon
God
,
and
to
come
before
his
throne
in
all
holy
boldnes
,
all
our
chaunge
and
newnes
of
life
also
,
whereby
we
begin
to
displease
our selues
in
doing
of
euil
,
and
to
take
pleasure
in
well
doing
,
and
consequentlie
this
whole
deliueraunce
of
ours
,
the
perfect
accomplishment
whereof
we
wait
for
,
proceed
al
from
him
,
in
whom
are
resiant
al
the
treasures
of
knowledge
and
vnderstanding
,
Col.
2
,
3.
in
whom
there
is
no
sinne
,
2.
Cor.
5.21
.
who
hath
borne
our
sinnes
vpon
the
Crosse
,
1.
Pet.
2.24
.
by
whose
obedience
we
are
declared
righteous
,
Rom.
5.19
.
who
createth
in
vs
both
to
will
&
to
doe
.
Phil.
2.13
.
in
a
word
he
who
alone
is
our
Iesus
,
that
is
to
say
,
Sauiour
and
Redeemer
,
Mat.
1.21
.
&
no
other
whatsoeuer
,
Act.
4.12
.
Besides
these
gifts
,
without
the
which
no
man
can
be
of
the
church
▪
there
are
an
infinit
number
of
other
special
graces
which
God
bestoweth
on
such
as
are
his
▪
in
such
sort
and
so
far
as
pleaseth
him
,
according
vnto
the
diuers
vocations
in
which
he
wil
be
serued
by
them
,
whereof
he
is
liberall
sometimes
towardes
them
,
who
are
neuer
a
whit
the
better
by
them
,
as
we
it
see
in
Absalon
,
Achitophel
,
Saul
,
Iudas
&
others
of
whom
it
is
spoken
,
Matth.
17.22
.
&
therefore
it
is
vnto
the
former
giftes
wee
must
keepe
our selues
.
These
are
the
iewels
of
inestimable
value
,
which
the
spouse
hath
receiued
of
the
liberality
of
her
Bridegrome
.
For
what
haue
we
which
we
haue
not
receiued
?
1.
Cor.
4.7
.
and
togither
with
him
al
things
are
giuen
vs
,
Rom.
8.32
.
And
these
are
the
saphirs
,
and
emerauds
,
and
other
precious
stones
and
pearles
with
which
that
cittie
is
builded
,
Esay
54.11
.
Apoc.
21.18
.
which
was
figured
vnder
the
Lawe
by
the
stones
which
were
called
Vrim
and
Thumimm
,
that
is
to
say
glittering
in
perfection
in
the
brestplate
of
the
high
priest
,
Exod.
28.17
▪
7
But
alas
are
we
this
Church
composed
wholy
of
children
of
the
light
,
and
as
it
were
shining
lampes
in
the
woorld
,
Phil.
2.15
.
Certainely
on
the
Lordes
part
wee
maie
say
,
we
I
say
:
that
hee
hath
set
vp
and
lighted
in
the
midst
of
vs
this
flaming
light
of
his
most
pure
and
sincere
truth
,
Psal.
19.8
.
and
119.104
.
in
such
sort
that
the
whole
woorlde
hath
an
eie
vpon
vs
.
But
whereto
serueth
the
Sun
to
such
as
be
blind
?
What
auaileth
it
to
speake
to
such
as
are
and
will
bee
deafe
?
To
what
purpose
is
the
true
light
arisen
and
come
vnto
them
,
who
haue
loued
darknesse
better
then
light
?
Ioh.
3.19
.
Alas
then
what
shall
I
saie
hereupon
,
but
that
we
are
of
al
other
the
most
wicked
and
vnthankful
in
the
whole
worlde
if
wee
thinke
not
better
on
our selues
?
For
what
woorke
of
the
flesh
raigneth
in
the
woorlde
,
wherewith
wee
are
not
yet
infected
?
So
manie
warninges
as
haue
beene
made
vs
by
the
pure
woorde
of
God
,
so
manie
good
Lawes
and
orders
which
the
Lorde
hath
established
in
this
place
against
fornicatours
and
adulterers
,
so
manie
executions
of
men
and
weomen
for
this
vice
,
haue
they
bin
able
to
restraine
and
bridle
our
filthy
lustes
in
this
place
?
Alas
no.
Nay
contrariwise
there
are
too
many
who
endeuor
,
if
not
vtterly
at
once
to
take
away
,
yet
by
little
and
little
to
destroy
and
abolish
these
good
lawes
.
Yee
couetous
mizers
,
yee
extortioners
,
yee
vsurers
,
ye
crafty
espiers
of
the
necessitie
of
your
poor
bretheren
,
to
make
your
gain
of
their
pain
,
your
commodity
of
their
calamitie
,
worse
then
theeues
&
robbers
,
forgers
of
artificial
famines
and
dearths
,
deuourers
of
mens
quick
and
liue
flesh
,
how
long
will
you
presume
to
appeare
in
the
church
of
God
as
if
you
were
of
it
?
Yee
tauerne
haunters
,
yee
dronkardes
&
gluttons
,
will
you
neuer
haue
other
god
then
your
belly
?
Yee
engrossers
and
regraters
,
yee
sellers
with
false
waights
&
with
false
measures
,
adorers
of
your
God
Man
mon
,
and
worse
then
Idolaters
,
will
yee
neuer
learne
to
content
your selues
with
honest
and
lawfull
gaine
?
Yee
sowers
of
mutinies
,
yee
quarellers
and
wrong
doers
,
yee
enuious
and
deadly
malicious
,
yee
impleaders
and
action-threatners
,
how
long
shall
the
Lorde
suffer
you
in
his
house
,
in
which
dwelleth
nothing
but
peace
and
charitie
?
Yee
bellowes
of
hell-fire
which
liue
by
setting
others
a
pleading
,
&
lengthen
the
parchment
as
much
as
you
may
,
will
you
alwaies
profane
and
defile
this
holy
and
sacred
name
of
Iustice
?
Yee
dissolute
,
ye
idle
and
do-nothings
,
comming
to
sermon
for
a
shewe
and
countenance
only
,
or
to
sleep
when
you
are
there
,
when
will
you
learne
why
you
came
into
the
world
before
you
goe
out
of
it
?
Yee
gamesters
and
wasters
both
of
your
owne
&
others
,
wil
you
forget
the
sermon
which
some
of
your
companions
made
on
the
scaffold
not
long
ago
?
Briefly
yee
men
wil
you
alwaies
be
men
?
children
of
that
first
Adam
?
Flesh
of
flesh
?
Insteede
of
being
regenerate
of
the
second
Adam
author
of
euerlasting
life
?
What
shall
I
say
more
?
God
giue
you
grace
and
mercy
,
God
giue
you
grace
to
cast
far
from
you
these
filthy
ragges
,
to
be
adorned
with
his
ieweles
and
chaines
receiued
of
him
and
before
his
face
.
8
But
let
vs
note
also
that
albeit
as
wee
shall
afterward
see
there
be
no
part
in
this
spouse
from
the
head
vnto
the
feet
which
is
not
of
a
singular
bewtie
,
notwithstanding
the
spouse
speaketh
expresly
in
this
place
of
the
cheekes
and
of
the
neck
,
that
is
of
the
most
sightly
and
apparant
part
in
euery
person
,
and
which
indeede
might
grace
and
bewtify
the
ilfauorednes
of
the
rest
.
And
this
is
to
teach
vs
this
lesson
,
that
albeit
the
graces
which
are
heere
spoken
off
haue
their
seate
in
the
bottom
of
the
hart
,
according
vnto
the
saying
of
the
Apostle
,
Coloss.
3.16
.
&
of
the
Lord
himselfe
,
Ioh.
14.17
.
As
it
is
also
expresly
said
of
this
spouse
,
Psal.
45.13
.
Yet
notwithstanding
as
the
visage
&
the
face
is
naturally
as
it
were
the
looking-glasse
of
the
heart
:
so
must
the
soule
of
a
Christian
testifie
his
simplicitie
and
chastitie
within
,
and
whatsoeuer
God
hath
set
in
his
hart
;
that
he
shew
himselfe
to
be
such
as
he
is
(
reformed
I
meane
to
the
Image
of
God
)
by
his
looke
,
by
his
countenaunce
,
by
his
port
,
briefly
that
nothing
bee
seene
or
shewe
it selfe
in
a
Christian
which
edifieth
not
his
neighbour
,
and
which
may
hold
in
an
amase
and
reproue
the
infidell
and
vnbeleeuing
which
looketh
on
him
:
whereas
in
men
of
our
age
and
time
nothing
but
vanitie
and
all
other
kind
of
wickednesse
and
dishonestie
sheweth
it selfe
from
the
crowne
of
the
head
vnto
the
sole
of
the
feete
.
6
But
what
?
Can
the
Bridegroome
bestowe
more
on
the
spouse
then
himselfe
and
all
that
he
hath
?
no
truly
.
But
we
are
not
able
to
receiue
all
at
once
which
hee
will
giue
vs
;
and
if
we
receiued
al
at
one
time
,
we
would
not
know
from
whence
it
commeth
,
nor
esteem
so
much
of
it
as
it
is
worth
.
It
is
giuen
vs
to
know
him
,
but
yet
but
in
part
so
long
as
wee
are
here
belowe
,
1.
Cor.
13.12
.
It
is
giuen
vs
to
beleeue
.
Eph.
2.8
.
But
distrust
doth
still
fight
against
faith
,
Mar.
9.94
.
It
is
giuen
vs
to
will
and
to
doe
.
But
the
Apostle
himselfe
cryeth
out
,
The
good
which
I
would
doe
that
do
I
not
,
and
the
euill
which
I
would
not
do
that
do
I.
Rom.
7.19
.
Wee
may
not
therefore
content
our selues
with
that
wee
haue
alreadie
receiued
,
much
lesse
be
proud
thereof
,
but
forgetting
that
which
is
past
and
behind
vs
,
we
must
alwaies
endeuour
and
drawe
on
farther
,
Phil.
3.13
.
yea
we
must
run
without
ceasing
,
encreasing
more
and
more
in
the
knowledge
of
God
,
Col.
2.19
.
Such
are
the
exhortations
which
are
made
vs
thorough
out
the
Scripture
,
which
woulde
bee
vaine
and
of
no
effect
,
if
this
promise
were
not
made
vs
,
namely
that
although
the
Lorde
hath
alreadie
bound
vs
vnto
him
so
manie
waies
,
he
promiseth
notwithstanding
to
giue
vs
still
more
giftes
,
and
to
water
and
encrease
the
former
euery
daie
,
beeing
rich
and
abounding
with
that
treasure
which
can
neuer
be
sounded
&
drawen
dry
.
Behold
what
is
promised
vnto
all
true
beleeuers
.
But
this
being
referred
vnto
the
body
of
the
whole
Church
,
considered
as
it
was
vnder
the
pedagogy
&
schooling
of
the
Law
,
this
verse
in
which
he
promiseth
other
goodlier
and
richer
iewels
,
containeth
the
promise
of
him
whom
the
fathers
saw
not
but
a
farre
off
,
&
through
the
shadowes
of
the
law
,
Gal.
3.24
.
Col.
2.17
.
and
Heb.
11.13
.
For
which
reason
Simeon
calleth
him
the
light
of
the
Gentiles
and
the
glory
of
Israel
,
Luk.
2.32
.
This
is
therfore
in
summe
the
promise
of
that
more
excellent
couenaunt
promised
vnto
the
fathers
,
and
ratified
by
the
sonne
himselfe
in
person
,
Heb.
1.2
.
and.
8.6
.
Whereby
wee
see
that
the
condition
of
the
Christian
Church
,
hath
a
special
aduantage
and
priuiledge
aboue
that
of
the
fathers
,
before
the
comming
of
the
Lord
:
albeit
that
both
they
&
we
do
stil
wait
for
the
ful
consummation
of
this
mariage
.
10
But
seeing
there
is
but
one
onely
Bridegroome
,
wherefore
faith
he
we
wil
make
thee
in
the
plural
number
?
A
man
might
aunswere
that
kings
and
great
princes
are
wont
to
speak
thus
.
But
all
beeing
well
considered
,
wee
shall
find
the
secret
mystery
of
the
three
persons
in
one
sole
diuinity
,
and
the
actions
of
them
distinguished
without
anie
either
multiplication
or
diuision
of
essence
,
in
the
work
of
our
saluation
,
and
al
the
graces
which
serue
thereunto
,
to
be
here
laide
open
and
discouered
.
So
then
as
the
father
hath
giuen
vs
his
sonne
,
so
the
son
also
taking
on
him
our
flesh
hath
giuen
himselfe
,
and
the
holy
Ghost
also
doth
giue
him
vs
by
applying
him
vnto
vs
by
the
gift
of
the
enlightening
of
faith
.
So
also
it
is
the
father
,
who
sendeth
woork-men
into
his
haruest
,
Matth.
9.38
.
It
is
the
sonne
which
faith
,
As
the
father
sent
me
,
so
I
send
you
,
Ioh.
20.21
.
&
who
giueth
to
his
Church
Pastors
and
Doctours
,
Ephes.
4.11
.
It
is
also
the
holy
Ghost
which
establisheth
and
directeth
them
,
Act.
13.2
.
and
20.28
.
Who
then
giueth
vs
these
graces
and
encreaseth
them
?
The
father
,
hauing
elected
and
called
vs
in
his
welbeloued
Sonne
:
the
Sonne
of
whose
fulnesse
al
this
is
drawen
,
the
holy
Ghost
leading
vs
into
this
truth
,
and
distributing
his
giftes
to
whom
and
how
hee
will
,
1.
Corint.
12.11
.
Whereunto
also
the
forme
of
our
Baptisme
leadeth
vs
,
in
which
we
are
baptised
in
the
name
of
the
Father
,
the
Sonne
,
and
the
holie
Ghost
,
euerie
one
of
them
being
this
one
God
,
who
giue
vs
grace
thoroughlie
to
vnderstand
and
meditate
this
most
deare
and
precious
doctrine
to
his
honour
and
glorie
,
and
to
our
owne
saluation
,
as
we
wil
therefore
beseech
him
saying
.
Almighty
God
&c.
THE
FOVRTEENTH
SERMON
.
Our
helpe
be
in
the
name
of
God
,
&c.
It
is
written
as
followeth
in
the
first
Chapter
of
the
Canticle
of
Canticles
,
the
12.13
.
and
14.
verses
.
12
The
King
beeing
sate
at
his
round
table
,
my
Spikenard
giueth
his
smel
.
13
My
welbeloued
is
vnto
mee
as
a
bundle
of
Myrrhe
,
he
is
lodged
in
my
bosome
.
14
My
welbeloued
is
like
a
cluster
of
Copher
in
the
vineyards
of
Engaddy
.
1
The
happy
estate
of
the
spouse
reunited
againe
vnto
her
Bridegroom
declared
by
the
similitude
of
a
feast
or
banquet
,
figured
by
the
Leuiticall
sacrifices
both
in
the
tabernacle
,
and
after
in
the
temple
of
Salomon
.
2
The
round
table
declareth
that
this
feast
is
referred
vnto
the
Bridegroomes
comming
in
personne
with
whom
the
people
of
all
the
round
woorld
shal
sit
downe
,
although
the
full
celebration
of
this
banquet
be
reserued
vnto
the
later
daie
.
3
In
what
place
of
the
woorld
this
banquet
is
kept
.
4
With
what
meat
it
is
furnished
,
by
whom
,
and
howe
.
5
The
excellencie
of
the
Euangelicall
banquet
aboue
the
Leuiticall
.
6
Whence
the
allegorie
of
the
odour
of
the
spouses
spike-nard
is
taken
.
7
It
is
not
ynough
to
enter
into
the
banquet
or
to
sit
down
,
but
we
must
cause
our
odour
to
smell
thereat
.
8
Why
there
is
no
mention
made
here
of
eating
or
drinking
in
this
banquet
.
9
What
the
odour
or
smell
of
this
spike-nard
is
.
10
Application
of
this
allegorie
to
the
present
time
.
11
Satans
assaulting
vs
in
this
poynt
on
the
left
hand
.
12
His
assaulting
of
vs
on
the
right
hand
against
merit-mongers
.
13
What
this
true
spike-nard
is
,
and
his
true
smel
.
14
The
Mirrhe
and
the
Copher
of
the
Bridegroome
maketh
the
spike-nard
of
the
spouse
to
smell
sweete
.
15
Whence
this
blessing
commeth
,
and
to
whom
it
appertaineth
.
WE
haue
vnderstood
before
the
kind
caresses
and
louing
entertainment
of
the
Bridegroome
at
the
meeting
and
taking
againe
of
his
spouse
:
who
now
reioycing
in
her selfe
and
beeing
withall
verie
desirous
that
euery
one
shoulde
vnderstand
,
what
a
benefit
she
hath
receiued
,
declareth
how
she
was
inuited
vnto
the
banquet
of
her
Bridegroome
,
and
how
shee
behaued
her selfe
sitting
by
him
,
enioying
his
presence
with
infinit
contentment
.
This
matter
truely
is
most
excellent
being
wel
vnderstood
and
practised
.
For
this
is
most
certaine
,
that
there
is
no
ioy
nor
pleasure
in
the
woorld
to
bee
compared
in
any
sort
with
that
repose
and
quiet
,
which
euery
faithfull
soule
feeleth
,
&
by
consequent
,
the
whole
Church
,
sauouring
&
smelling
the
sweetes
of
the
Lord
who
comforteth
her
within
:
which
thing
is
painted
out
vnto
vs
in
a
great
part
of
the
Psalmes
,
and
represented
especially
in
that
most
excellent
song
of
reioycing
of
the
virgine
Mary
.
And
this
is
it
which
is
vsually
declared
to
vs
in
the
holy
Scripture
vnder
the
similitude
of
a
banquet
,
not
onelie
because
frindship
and
familiarity
is
testified
by
eating
and
drinking
together
,
and
that
men
are
willingly
disposed
vnto
mirth
at
their
repast
and
refection
:
but
especially
in
respect
of
the
banquets
of
the
sacrifices
which
were
made
in
the
presence
of
the
Lord
,
as
if
himselfe
had
had
a
room
at
the
vppermost
end
,
to
wit
at
his
altar
,
and
there
contenting
himselfe
with
one
part
burnt
on
his
altar
,
shoulde
distribute
the
rest
of
the
sacrificed
host
vnto
the
priestes
,
and
to
the
rest
of
them
which
brought
the
offering
,
whereof
we
haue
a
goodly
description
in
the
historie
of
Samuels
mother
,
1.
Sa.
1.4
.
al
of
it
representing
this
heauenly
repast
and
true
nourishment
of
our
souls
,
as
Iesus
Christ
handleth
this
matter
at
large
,
Ioh
6.
and
the
Prophets
in
many
places
speaking
of
spirituall
blessings
make
mention
of
wine
,
of
milke
,
of
honie
,
of
liuing
water
,
which
Christ
followed
and
expounded
speaking
with
the
Samaritane
woman
,
Ioh.
4.14
.
But
besides
al
this
Salomon
hath
in
this
place
a
special
regard
,
to
the
restablishment
or
rather
beutifieng
of
the
seruice
of
God
,
when
in
steede
of
the
tabernacle
,
after
so
many
changes
and
interruptions
which
hapned
after
the
death
of
Iosua
,
&
after
vnder
Saul
,
&
during
Dauids
wars
,
that
goodly
temple
should
at
the
length
be
built
,
and
the
whole
Ecclesiastical
ministery
erected
and
set
vp
with
an
admirable
magnificencie
,
according
vnto
the
ordinaunce
of
the
Lord
declared
by
the
Prophets
of
that
time
.
2
Neither
may
we
lightly
passe
ouer
the
word
which
Salomon
vseth
,
which
we
haue
translated
,
to
bee
as
it
were
at
a
round
table
,
according
as
the
custome
of
the
auncient
fathers
was
.
For
this
kind
of
banqueting
at
a
round
table
seemeth
more
friendly
and
familiar
,
then
if
the
king
should
haue
his
table
apart
,
the
vpper
end
of
the
round
table
being
knowne
rather
by
the
dignitie
of
some
one
person
,
then
by
any
place
,
by
reason
of
the
roundnes
:
besides
that
there
is
great
likelyhoode
that
Salomon
by
a
Propheticall
spirit
(
as
all
the
legall
seruice
and
ceremonies
had
)
had
respect
vnto
Iesus
Christ
,
To
whom
the
nations
of
the
four
quarters
of
the
woorld
were
promised
,
as
it
is
foretolde
,
Psal.
2.8
.
Math.
8.11
.
This
is
therefore
the
banquet
whereof
the
spouse
hearespeaketh
,
glorying
that
she
was
brought
in
thereunto
,
And
placed
by
her
Bridegroomes
side
,
Psal.
45.10
.
What
was
then
all
that
costly
furniture
and
prouision
of
the
temple
how
rich
&
sumpteous
so
euer
it
were
▪
in
respect
of
the
reall
and
visible
manifestation
of
this
Bridegroome
?
In
regard
of
the
accomplishment
and
consummation
of
all
that
which
was
figured
by
the
Leuiticall
Priesthoode
?
In
comparison
of
the
full
declaration
of
the
gospell
which
is
called
The
power
of
God
vnto
saluation
vnto
all
them
which
beleeue
,
bee
hee
Iewe
or
Grecian
▪
Rom.
1.16
.
It
is
then
the
Christian
Church
,
that
is
to
say
,
the
Church
considered
since
the
comming
of
Christ
,
which
can
trulie
say
that
shee
hath
beene
brought
in
vnto
this
goodlie
banquet
of
the
bridegroome
,
as
himselfe
declareth
it
,
Matth.
22.
and
Luke
the
14.16
.
which
place
may
serue
in
steed
of
a
commentarie
for
the
clearer
opening
of
this
place
.
But
wee
must
still
vnderstand
that
this
banquet
is
but
a
preparatiue
vnto
that
which
wee
looke
for
,
and
which
is
prepared
for
vs
in
heauen
,
of
which
mention
is
made
Matth.
7.22
.
and
25.1
.
At
which
banquet
we
are
not
yet
sate
,
but
by
hope
,
Eph.
2.6
.
3
Now
then
this
banquet
whereof
mention
is
heer
made
is
kept
in
earth
.
And
know
you
where
?
whersoeuer
,
saith
the
Lord
,
there
shal
be
two
or
three
gathered
togither
in
my
name
,
there
am
I
in
the
midst
of
them
,
Mat.
18.20
.
Without
seeking
therefore
of
the
place
any
farder
,
I
say
that
it
is
here
,
it
is
here
I
say
in
this
place
that
this
banquet
is
kept
,
heere
is
this
holy
table
set
,
heere
the
Bridegroome
entertaineth
his
spouse
,
in
the
presence
of
all
his
Angels
,
as
also
in
all
other
places
and
assemblies
of
the
whole
world
,
where
his
truth
is
purely
preached
,
and
his
name
,
as
it
ought
to
be
,
called
vpon
.
4
And
with
what
messes
of
meat
are
we
here
serued
?
I
dare
tel
you
boldly
,
with
him
himselfe
,
who
is
the
true
bread
of
life
which
descended
from
heauen
,
and
that
true
fleshe
,
and
that
true
blood
whence
we
must
draw
euerlasting
life
,
Ioh.
6.50
.
a
meat
which
is
not
eaten
with
bodily
teeth
,
but
with
the
mouth
of
faith
:
a
meat
not
swallowed
downe
so
to
be
corrupted
,
but
receiued
to
make
vs
incorruptible
:
a
meate
prouided
once
for
al
,
and
sacrificed
on
the
crosse
and
not
by
the
handes
or
ministerie
of
men
,
though
we
be
dispensers
of
the
holy
mysteries
and
stewards
as
it
were
in
this
banquet
:
a
meate
serued
not
in
dishes
of
gold
or
siluer
,
but
in
vessels
spiritually
appointed
to
this
effect
,
namely
first
in
the
preaching
of
the
word
of
god
,
which
for
this
cause
is
often
called
by
the
name
it selfe
of
spirituall
food
,
not
that
it
is
so
to
speak
properly
,
but
because
the
tru
food
Iesus
christ
is
therin
comprised
and
contained
:
secondly
in
the
administration
of
the
2.
sacraments
,
namely
of
Baptisme
called
for
the
same
cause
as
aboue
the
washing
of
new
birth
,
and
of
the
holy
Supper
,
in
which
by
the
same
forme
of
speech
,
the
name
of
the
bodie
of
Iesus
Christ
is
sacramentally
giuen
vnto
the
bread
,
and
the
name
of
blood
vnto
the
wine
.
5
To
vnderstand
therefore
the
better
the
excellencie
of
the
Euangelicall
banquet
,
aboue
the
Leuitical
,
I
meane
of
the
banquet
vnder
the
gospell
aboue
the
banquet
vnder
the
lawe
(
whereunto
this
place
is
first
of
all
referred
)
we
may
say
that
albeit
the
fathers
,
as
they
had
one
and
the
same
faith
with
vs
,
so
consequently
they
did
eate
of
the
same
meate
,
and
drunke
of
the
same
drink
with
vs
,
to
wit
of
Iesus
Christ
,
without
whom
there
is
no
life
eternall
,
1.
Cor.
10.3
.
Yet
notwithstanding
considering
the
manner
of
banqueting
,
wee
may
say
that
in
the
Leuiticall
banquet
the
spouse
sate
not
so
neare
her
bridegroome
:
but
in
the
Euangelical
banquet
the
Bridegroome
looketh
nearer
on
his
spouse
,
and
the
spouse
on
her
Bridegroome
,
insinuating
themselues
one
in
the
other
spiritually
,
that
is
to
say
,
in
a
more
power-full
efficacie
,
by
the
most
mighty
working
of
the
holie
spirit
and
vnto
a
spiritual
end
,
Gal.
2.2
.
The
spouse
being
more
nearer
bone
of
his
bone
&
flesh
of
his
flesh
,
a
secret
truly
most
great
and
wonderful
,
Ephes.
5.30
.
but
most
true
,
as
the
effect
doth
afterward
declare
it
in
all
them
who
are
fedde
therewith
.
6
But
let
vs
note
that
the
spouse
addeth
,
that
being
placed
so
neare
the
Bridegroome
in
this
banquet
,
her
spike-narde
gaue
his
smell
.
The
hearb
which
we
cal
spike-nard
was
had
in
singular
recommendation
in
former
time
among
the
people
of
the
east
in
the
matter
of
their
perfumes
and
ointmentes
which
specially
they
vsed
in
their
banquets
,
as
is
expresly
to
be
seen
in
the
history
of
the
gospell
,
Luk.
7.37
.
Ioh.
12.3
.
Where
truly
and
visibly
the
church
in
the
person
of
the
Apostles
and
of
Marie
banqueted
with
her
Bridegroome
and
perfumed
or
annointed
him
in
such
sort
,
that
it
might
some
way
seeme
that
Salomon
spake
in
this
place
thereof
by
way
of
Prophesie
.
7
But
this
being
more
subtil
than
sure
,
we
must
vnderstand
this
after
an
other
sort
to
make
our
profit
thereby
.
Let
vs
therfore
learn
hence
,
that
it
is
not
ynough
to
be
called
to
this
banquet
,
but
we
must
enter
in
and
sit
down
,
otherwise
this
inuiting
serueth
not
but
to
our
condemnation
:
as
alas
at
this
day
more
than
euer
,
we
see
men
so
bewitched
with
the
cares
&
vanities
of
this
world
,
that
there
are
very
few
which
wil
think
on
this
banquet
,
though
they
be
bidden
and
inuited
euery
day
.
As
neither
shal
it
be
for
them
,
but
it
shal
fare
with
them
as
it
is
spoken
,
Mat.
22.7
,
8.
Again
it
sufficeth
not
to
enter
in
and
sit
downe
,
but
our
perfume
also
must
giue
his
smel
.
8
Yea
but
will
some
man
saie
,
wee
should
rather
eate
and
drink
to
be
satisfied
;
&
heere
is
no
mention
of
meate
or
drink
.
Let
vs
therefore
note
that
in
this
banquet
there
is
no
speech
of
refreshing
and
filling
the
bellie
which
requireth
meate
and
drinke
,
but
the
question
is
here
of
spirituall
life
:
and
therefore
mention
is
of
the
odor
and
smel
of
the
spike-nard
of
the
spouse
,
of
Mirrhe
and
clusters
of
Copher
,
namely
because
there
is
no
sensible
or
materiall
thing
more
fit
or
proper
to
signifie
vnto
vs
a
spiritual
thing
,
then
the
smel
of
sweet
thinges
,
which
is
receiued
into
the
brain
after
so
suttle
a
maner
as
nothing
more
.
And
this
exposition
is
neither
farre
set
or
lesse
certaine
:
for
this
is
the
verie
stile
of
the
Scripture
as
we
will
anon
declare
.
But
by
this
reckoning
the
spouse
should
seeme
rather
to
haue
giuen
the
Bridegrome
somewhat
then
to
haue
receiued
ought
of
him
,
obiecting
her
smel
of
spike-nard
.
The
answere
is
that
it
is
cleane
contrarie
:
for
the
spouse
hauing
declared
at
the
beginning
that
shee
desired
to
be
kissed
and
not
vaunting
of
kissing
of
him
,
and
demanding
to
be
drawn
of
him
to
come
vnto
him
,
with
her
companions
,
and
to
enioy
the
odour
of
his
perfumes
,
sheweth
sufficientlie
that
she
confesseth
she
bringeth
nothing
to
her
Bridegroome
which
smelleth
sweete
vnto
him
,
but
that
which
shee
hath
receiued
of
him
to
present
him
withall
.
And
yet
it
is
not
to
be
said
,
that
in
the
auncient
sacrifices
wee
spake
of
before
,
there
was
neither
bread
,
nor
wine
,
nor
flesh
offered
,
or
that
men
did
not
really
and
corporally
eate
or
drinke
,
as
yet
at
this
day
wee
are
really
washed
and
sprinkled
with
water
in
Baptisme
,
in
the
supper
we
do
truly
eate
bread
and
drink
wine
which
are
there
made
sacramentes
,
that
is
dedicated
and
Consecrated
vnto
an
holie
and
sacred
vse
.
But
we
must
vnderstand
that
in
the
ancient
sacrifices
,
that
which
appeased
Gods
wrath
was
not
the
flesh
and
the
blood
of
goats
and
buls
which
men
brent
.
Heb.
10.4
.
but
hee
which
was
sacramentallie
represented
by
the
beast
which
was
sacrificed
I
meane
Iesus
Christ
,
who
shoulde
in
his
time
deliuer
vp
himselfe
for
vs
in
oblation
and
sacrifice
vnto
God
his
father
,
in
an
odour
of
a
sweete
smel
,
and
that
which
the
faithfull
sacrificer
receiued
vnto
saluation
was
not
that
which
he
ate
with
the
teeth
of
his
mouth
,
wherewith
the
bodie
was
nourished
,
but
the
remission
of
his
sinnes
by
the
bloode
of
him
who
blotteth
them
out
,
Rom.
3.24
.
and
1.
Pet.
1.19
.
as
the
lord
also
looked
not
properlie
vnto
the
beast
which
was
sacrificed
,
or
vnto
other
spiritual
oblations
,
but
to
the
right
intent
&
affection
of
the
heart
of
the
sacrificer
,
as
it
is
said
,
Psal.
50.8
.
and
14.
and
51.
and.
19.
which
is
the
spike-nard
whereof
the
spouse
heere
speaketh
.
Likewise
in
the
sacramentes
of
the
christian
Church
the
corporall
and
visible
water
is
not
that
which
washeth
our
consciences
:
but
doth
indeede
signifie
and
represent
vnto
our
outward
senses
that
which
washeth
awaie
our
sinnes
&
which
sanctifieth
vs
beeing
apprehended
and
receiued
by
faith
,
I
meane
the
spiritual
and
inuisible
sprinkling
of
the
blood
of
Iesus
Christ
,
1.
Pet.
1.2
.
and
3.21
.
So
likewise
in
the
Supper
of
the
lord
,
that
which
we
see
,
touch
,
eate
,
and
drink
,
is
not
that
which
feedeth
and
nourisheth
vs
vnto
eternal
life
,
but
that
verily
which
is
sacramentallie
represented
vnto
our
spirit
and
vnto
our
faith
by
the
bread
and
wine
,
namelie
the
bodie
which
was
deliuered
for
vs
,
and
the
blood
which
was
shed
for
vs
:
briefly
Iesus
christ
whole
and
entire
,
true
God
and
true
man
,
from
whom
beeing
spiritually
applied
vnto
our
soule
by
the
vertue
of
the
holie
Ghost
,
by
means
of
our
faith
,
we
draw
remission
of
our
sinnes
,
encrease
of
our
sanctification
;
and
finally
the
iuyce
of
eternall
life
,
both
for
our
soule
and
also
for
our
bodie
.
And
therefore
when
in
the
old
Testament
the
appeasing
of
the
wrath
of
God
is
attributed
vnto
the
sacrifices
,
as
also
in
the
writinges
of
the
Apostles
,
these
woords
of
washing
,
and
of
communicating
of
the
bodie
and
of
the
bloode
of
the
Lord
,
and
of
putting
on
of
Iesus
Christ
are
attributed
and
giuen
vnto
the
visible
and
corporal
signes
▪
this
is
not
to
yeeld
vnto
the
signes
that
which
is
incommunicably
proper
&
belonging
vnto
the
thing
signified
(
for
we
know
that
water
washeth
not
the
soule
,
&
that
the
soule
neither
eateth
nor
drinketh
)
but
this
is
to
shew
the
difference
between
these
things
considered
in
the
common
vsage
of
this
life
,
and
the
self
same
things
considered
as
sacraments
,
that
is
to
saie
,
as
visible
signes
of
that
which
the
Lord
there
giueth
vs
,
and
which
hee
worketh
inuisibly
in
our
soule
:
if
the
fault
be
not
in
our selues
,
that
is
to
say
,
if
in
steede
of
receiuing
by
faith
we
reiect
them
not
by
our
incredulity
.
9
What
is
then
the
spike-nard
whereof
the
spouse
speaketh
in
this
place
,
and
the
smel
whereof
is
most
liking
and
acceptable
vnto
the
Bridegroome
?
It
is
first
an
humble
and
contrite
hart
,
Psal.
51.17
.
It
is
faith
and
an
holy
assuraunce
in
the
grace
and
mercie
of
God
by
Iesus
Christ
alone
,
without
which
it
is
impossible
to
please
God
,
Heb.
11.6
.
It
is
true
charity
which
we
vse
towardes
our
neighbors
,
Phil.
4.18
.
It
is
the
sacrifice
of
giuing
of
thanks
,
Col.
3.16
.
Gen.
8.21
.
In
a
woorde
,
it
is
truly
the
whole
life
of
a
christian
,
in
which
we
seeke
according
vnto
the
measure
of
the
spirite
to
please
him
in
all
things
,
Col.
1.10
.
consecrating
vnto
him
both
our
bodies
and
mindes
in
all
our
actions
,
Rom.
12.1
.
and
as
a
sweete
smelling
sauour
vnto
the
Lord
,
euerie
one
following
his
vocation
,
2.
Cor.
2.15
.
Loe
this
is
,
this
is
the
odour
and
perfume
which
we
must
bring
vnto
this
banquet
,
which
is
also
signified
by
the
marriage
garment
,
Mat.
22.11
.
on
paine
of
beeing
cast
,
handes
and
feete
bound
,
into
vtward
darknesse
,
where
there
shall
be
weeping
and
gnashing
of
teeth
.
10
These
things
being
well
considered
,
what
may
I
say
or
hope
for
of
them
who
appeare
at
this
holy
banquet
at
the
sound
of
the
bell
,
and
in
the
meane
time
come
and
depart
,
alas
not
with
this
spike-nard
,
but
contrariwise
with
al
maner
of
stinkingnesse
and
infection
,
who
are
the
cause
that
in
steede
that
the
world
should
be
drawen
to
glorifie
God
,
seeing
the
fruits
of
his
spirit
in
them
as
they
bee
described
by
the
Apostle
,
Gal.
5.22
.
men
become
stincking
before
God
and
man
,
beeing
the
cause
that
his
holy
name
which
is
called
vpon
of
vs
is
blasphemed
among
the
vnbeleeuing
,
Rom.
2.24
.
I
pray
you
who
woulde
not
be
put
out
of
all
patience
,
that
hauing
called
any
one
vnto
his
table
,
the
person
so
inuited
should
present
himselfe
before
him
with
some
vile
sluttish
filthines
in
a
dish
,
or
in
his
hands
?
And
what
other
thing
do
they
before
God
,
who
in
steede
of
a
contrite
&
humble
heart
crying
with
Dauid
,
Create
in
me
a
new
hart
,
Psal.
.
51.10
.
and
with
the
poore
Publicane
,
Luk.
18.10
.
God
be
appeased
towardes
me
poore
sinner
,
bring
him
an
heart
full
of
adulterie
,
fornication
,
pride
,
an
heart
committing
Idolatrie
with
the
goods
of
this
world
,
empoisoning
the
beholders
with
wanton
lookes
,
and
all
manner
of
wicked
examples
,
full
of
enmitie
,
debate
,
wrath
,
anger
,
despite
,
quarelling
,
diuision
and
partiality
,
of
enuy
,
drunkennesse
,
and
gluttony
,
and
other
infamous
and
shameful
filthines
,
which
is
yet
too
too
rife
in
the
middest
of
them
,
for
whom
god
prepareth
this
banquet
?
Now
therefore
in
the
name
of
God
,
wee
say
vnto
you
,
we
cry
vnto
you
,
wee
pray
you
,
wee
exhort
you
,
bee
yee
reconciled
vnto
God
,
amend
your
liues
,
mortifie
your
members
vpon
the
earth
,
thinke
not
to
deceiue
God
,
bring
forth
fruites
worthy
of
repentance
,
for
the
axe
is
alreadie
laid
vnto
the
roote
of
the
tree
,
and
euerie
dry
&
rotten
tree
shal
be
hewed
downe
&
cast
into
the
fire
.
11
But
let
vs
take
heed
of
Satan
,
my
brethren
,
aswel
on
the
right
hand
as
on
the
left
,
being
armed
on
the
one
side
&
on
th'
other
,
2.
Cor.
6.7
.
for
the
breach
is
made
on
both
sides
:
and
if
it
bee
not
ramperd
vp
,
we
cannot
but
be
surprised
and
destroied
.
Being
assaulted
on
the
left
hand
,
by
our
naturall
lusts
and
concupiscences
,
that
if
we
giue
grounde
,
the
fire
can
no
sooner
take
the
powder
of
the
Canon
,
but
al
wil
down
without
resistance
.
For
as
the
water
goeth
naturally
downward
without
any
driuing
,
so
fareth
it
with
vs
,
by
reason
of
our
corruption
,
in
such
sort
that
the
most
regenerat
can
hardly
resist
the
least
assaults
.
This
thing
requireth
no
proofe
.
For
those
who
are
best
disposed
doe
know
by
euery
daies
experience
,
that
they
neede
a
wrench
and
pully
to
drawe
them
to
think
well
,
much
more
to
doe
well
.
Thus
you
see
the
mighty
assault
of
Satan
which
wee
must
withstand
,
by
which
hee
laboureth
to
induce
vs
not
to
care
for
being
garnished
and
prouided
of
the
spikenard
,
as
if
wee
had
the
mercie
of
God
in
our
sleeue
,
and
as
if
euerlasting
life
were
prepared
for
mockers
and
hart
hardned
miscreants
who
say
,
Let
vs
sin
that
mercy
may
abound
,
Rom.
6.1
.
vnder
pretence
of
the
great
mercie
and
fauor
which
God
hath
shewed
vnto
whom
it
pleased
him
.
12
The
other
assault
is
no
lesse
easie
vnto
our
aduersarie
ayding
himselfe
with
our
owne
disposition
,
by
which
we
are
naturally
giuen
to
an
opinion
and
ouer-weening
of
ourselues
,
especially
when
it
is
made
against
them
who
haue
receiued
some
speciall
graces
of
God
,
either
within
or
without
his
church
.
So
we
see
the
best
wittes
to
come
to
nothing
,
or
to
become
the
most
hurtfull
of
all
others
,
as
al
histories
aswel
sacred
as
profane
,
contain
most
heauy
examples
therof
,
&
we
yet
see
it
come
to
passe
in
our
time
.
But
aboue
al
the
rest
,
from
whence
is
proceeded
this
most
false
,
most
wicked
,
and
most
diuelish
doctrine
of
merites
and
satisfactions
,
but
from
this
cursed
opinion
,
that
our
nature
,
such
as
it
is
at
this
day
,
is
somthing
worth
before
god
?
Hence
it
is
the
Pelagians
are
come
,
setting
on
foot
againe
the
sect
of
the
Pharisies
,
called
of
Saint
Paul
,
not
without
great
cause
,
enemies
of
the
Crosse
of
Iesus
Christ
,
nothing
being
more
contrarie
vnto
the
grace
of
God
,
then
the
opinion
of
beeing
able
to
doe
any
thing
which
by
the
valewe
thereof
meriteth
and
deserueth
any
thing
at
Gods
handes
.
A
thing
so
absurd
,
as
nothing
more
.
For
besides
that
our
conscience
argueth
and
reproueth
the
holiest
and
best
,
that
is
to
say
,
the
least
wickedst
workes
we
doe
of
negligence
,
ignorance
and
great
defect
,
witnes
that
great
and
holy
personage
Saint
Paul
,
who
crieth
with
a
lowde
and
shrill
voice
saying
,
Alas
the
good
which
I
would
doe
,
I
doe
not
:
but
that
euill
which
I
would
not
doe
,
that
doe
I
,
what
madnesse
is
it
to
thinke
(
were
wee
as
holy
as
the
Angels
themselues
)
that
any
thing
can
part
from
vs
which
of
his
own
valewe
can
merite
that
God
loue
vs
,
and
doe
somewhat
for
vs
?
Nowe
then
this
opinon
of
the
heretickes
called
Pelagians
,
denying
original
corruption
in
man
since
the
fal
of
Adam
beeing
most
egerly
condemned
,
Satan
hath
not
left
for
al
that
or
quitted
his
assault
,
but
is
onlie
turned
a
toe-side
,
giuing
vs
to
vnderstand
that
indeede
our
naturall
light
is
darkened
,
and
our
wil
enclined
to
falshood
and
wickednesse
,
and
that
therefore
our
soule
hath
need
of
grace
,
first
to
aide
our
weakenes
,
&
correct
our
defect
,
&
consequently
which
may
make
a
supply
to
our
good
workes
,
that
they
be
not
too
neerely
examined
&
sifted
,
the
Lorde
contenting
himselfe
,
and
taking
in
paiment
of
recompence
and
satisfaction
,
that
which
we
present
him
of
our
indeuours
,
according
as
his
grace
hath
preuented
and
accompanied
vs
.
Behold
a
goodly
faire
cloke
of
cosinage
.
For
if
this
be
true
,
what
shall
become
of
Iesus
Christ
,
he
shall
giue
vs
onely
the
meane
to
become
sauiours
of
our selues
,
if
not
in
whole
,
yet
in
part
,
his
bloodshed
mingled
with
our
woorkes
shal
make
them
auailable
vnto
saluation
,
being
himselfe
alone
no
more
sufficient
,
then
our
workes
by
themselues
without
him
.
And
which
woorse
is
,
this
point
being
once
woon
and
gained
by
satan
;
then
began
he
to
shewe
his
hornes
openly
.
For
thereupon
men
began
to
forge
meritorious
works
at
their
pleasure
,
then
they
began
to
yeeld
so
much
to
the
merits
of
them
whom
they
pleased
to
thrust
and
crowd
into
paradise
,
and
afterward
into
their
Letany
,
that
yet
to
this
day
the
shoppe
is
ful
fraught
with
it
for
any
man
that
hath
a
peny
and
wil
buy
any
merites
.
Finally
to
leaue
nothing
to
Iesus
christ
but
a
phantasme
&
shadow
of
merit
&
satisfaction
,
purgatory
was
deuised
&
set
vp
to
warrant
&
quit
the
dead
from
their
sins
,
by
certain
merits
&
deserts
of
the
liuing
.
And
what
can
be
more
stinking
&
infectious
than
this
?
And
yet
behold
the
incense
&
meritorious
odor
of
very
smoke
wherewith
so
many
at
this
day
do
feed
&
please
themselues
.
Hereunto
let
vs
oppose
this
pure
,
natiue
,
&
sincere
truth
.
Not
vnto
vs
ô
Lord
,
not
vnto
vs
,
but
vnto
thy
name
be
the
honour
and
glory
,
Psal.
115.1
.
Enter
not
into
an
account
with
thy
seruants
,
for
before
thee
no
man
liuing
shal
be
found
righteous
,
Psal.
143.2
.
If
Abraham
were
iustified
by
his
works
,
he
hath
whereof
to
boast
,
but
not
before
God
,
Rom.
4.2
.
What
haue
we
then
to
boast
of
?
Let
the
onelie
crosse
therefore
of
Iesus
Christ
be
the
whole
and
entire
satisfaction
for
our
sinnes
,
his
onely
sufferances
our
merites
,
his
only
death
and
victory
our
life
.
13.
In
the
mean
time
our
spike-nard
,
I
mean
the
vertue
of
the
spirit
of
God
,
working
in
vs
freely
as
it
is
freely
giuen
&
continued
vnto
vs
,
shal
giue
his
sweete
and
fragrant
smell
indeed
.
For
they
and
no
others
are
the
children
of
God
which
are
regenerat
and
borne
a
new
by
the
spirit
of
God
.
Rom.
8.14
.
&
we
are
freed
from
sinne
by
the
sonne
as
well
as
iustified
,
Ioh.
8.36
.
But
there
is
a
great
difference
betweene
these
two
questions
.
How
and
by
whom
we
are
made
the
children
of
God
,
and
whereby
a
man
knoweth
whether
we
are
the
children
of
God
or
no.
The
first
of
these
two
questions
enquireth
after
the
cause
,
&
the
second
speaketh
of
the
effectes
.
The
onely
meere
grace
and
fauour
of
God
therefore
hath
elected
vs
,
called
vs
to
saluation
,
and
is
the
cause
of
our
saluation
,
from
the
beginning
vnto
the
ending
.
For
,
that
faith
created
in
vs
by
grace
,
apprehendeth
and
taketh
holde
of
Iesus
Christ
,
and
of
life
in
him
,
it
is
because
it
hath
pleased
God
so
to
ordaine
and
appoint
the
causes
,
by
the
which
he
executeth
his
eternal
counsel
touching
our
election
and
saluation
.
But
hereby
a
man
knoweth
the
faithfull
and
by
consequent
the
elect
to
bee
glorified
,
that
beeing
by
the
free
grace
of
God
chaunged
into
newnes
of
life
,
they
depart
from
iniquity
to
follow
after
righteousnes
,
according
as
it
pleaseth
God
to
woork
in
them
sooner
or
latter
and
in
diuerse
measure
.
The
faithful
therefore
are
those
who
are
known
by
their
good
workes
,
and
God
crowneth
them
both
in
this
world
and
in
the
other
.
But
how
?
Of
his
meere
gratuity
and
sole
mercy
,
and
not
that
there
is
in
them
any
value
which
meriteth
,
or
that
they
are
accepted
for
satisfaction
(
seeing
the
onely
oblation
of
Iesus
Christ
once
made
is
more
then
sufficient
in
this
behalfe
)
or
for
that
they
are
correspondent
and
aunswering
vnto
the
righteousnesse
required
by
the
Law
,
and
which
onelie
meriteth
and
deserueth
,
according
vnto
the
tenour
of
the
couenant
,
life
euerlasting
;
agreeable
to
this
resolution
,
Doe
all
these
thinges
and
thou
shalt
liue
,
and
cursed
is
he
which
accomplisheth
not
al
these
things
.
In
summe
therefore
it
is
in
Iesus
Christ
alone
who
hath
perfectly
accomplished
and
fulfilled
al
righteousnesse
,
that
the
promises
of
the
Law
are
auaileable
vnto
vs
.
Farther
albeit
we
bee
neither
stones
nor
blockes
in
wel
doing
,
notwithstanding
seeing
that
to
will
wel
or
to
doe
wel
are
not
any
way
of
our
owne
nature
,
but
created
in
vs
by
grace
onelie
,
the
good
workes
we
doe
are
rather
his
then
ours
,
and
therefore
to
speake
properlie
indeed
,
he
crowneth
his
works
in
vs
his
vnprofitable
seruants
rather
then
ours
,
as
if
they
proceeded
from
vs
.
In
a
woord
that
he
accepteth
of
and
crowneth
the
best
woorkes
of
the
holyest
as
rightlie
good
,
and
smelleth
vnto
the
odor
of
our
spike-nard
as
sauoring
him
and
smelling
wel
,
proceedeth
not
of
any
sufficient
quality
of
them
which
they
haue
in
themselues
,
but
of
this
,
that
of
his
meere
mercie
hee
considereth
them
not
rigorously
,
such
as
they
are
in
themselues
,
but
regardeth
and
esteemeth
them
in
him
in
whom
it
hath
pleased
him
to
elect
vs
,
&
in
whom
it
pleaseth
him
so
to
looke
on
vs
as
to
like
both
of
vs
,
and
whatsoeuer
is
presented
him
by
vs
.
For
examining
in
rigor
of
the
Law
the
greatest
godlinesse
and
charitie
which
can
bee
found
in
anie
of
his
Saintes
,
it
shall
bee
found
that
in
all
of
this
there
is
so
much
soile
and
filth
intermingled
with
that
which
is
cleane
and
neate
,
and
so
much
bad
among
the
good
,
such
as
it
is
,
that
not
onely
it
is
without
al
value
to
be
able
to
moue
the
Lord
to
crown
vs
with
his
glorie
,
but
contrariewise
being
nothing
else
but
a
polluting
and
defiling
of
his
graces
,
deserueth
nothing
but
condemnation
if
he
iudge
of
it
according
vnto
the
merit
thereof
.
14
And
this
is
the
cause
why
the
spouse
resteth
not
on
her
own
spike-nard
,
but
on
her
Bridegrome
whom
she
compareth
vnto
two
sweete
plantes
or
young
trees
(
for
these
names
are
not
very
welknown
vnto
vs
)
bearing
a
gum
of
most
excellent
sweete
odour
,
namely
to
the
Myrrhe
,
and
vnto
that
which
is
called
Copher
,
bearing
a
certaine
fruite
or
a
flowre
in
forme
of
a
cluster
,
whereof
was
great
aboundance
in
the
vineplattes
of
Engaddi
,
a
place
renowned
in
sacred
historie
by
reason
of
his
plenty
and
fertility
.
Let
vs
therefore
note
in
this
place
first
the
manner
of
speech
,
which
sheweth
that
the
spouse
and
her
spike-nard
are
two
distinct
thinges
.
But
the
Bridegroome
is
himselfe
this
Myrrhe
and
this
Copher
.
For
touching
the
graces
which
we
haue
and
concerning
the
fruites
of
them
,
which
are
good
works
,
all
these
are
qualities
not
borne
in
vs
nor
with
vs
,
but
are
come
on
vs
of
the
liberality
of
him
,
who
createth
and
formeth
in
vs
both
to
wil
and
to
doe
:
so
that
to
speak
properly
,
it
is
not
we
that
smel
sweet
,
but
the
giftes
and
graces
of
God
wherewith
he
hath
endued
vs
,
cause
vs
to
smel
sweet
.
But
it
is
the
Bridegroome
which
hath
al
of
himselfe
,
in
as
much
as
he
is
God
,
and
giueth
al
vnto
himselfe
,
in
asmuch
as
he
is
man
.
In
a
word
it
is
hee
that
is
all
perfection
:
and
that
hath
it
in
him
without
meane
or
measure
:
but
to
impart
and
communicate
it
howe
and
to
whom
it
pleaseth
him
,
as
the
fragrant
flowre
keepeth
not
his
sweete
smel
to
it selfe
,
but
poureth
it
forth
and
causeth
it
to
be
sauored
and
smelt
of
them
which
approch
and
come
neare
it
.
And
this
is
the
cause
why
it
is
saide
elsewhere
not
onely
that
this
Bridegroome
hath
life
in
him
:
but
that
he
is
the
life
it selfe
and
the
resurrection
,
and
that
hee
hath
life
in
himselfe
,
yea
saith
he
the
spirit
taketh
of
mine
,
Ioh.
16.14
.
as
elsewhere
hee
saith
,
that
he
hath
power
to
lay
downe
his
soul
,
and
to
take
it
to
himselfe
againe
,
Ioh.
10.18
.
15
And
this
is
the
reason
also
why
he
is
not
compared
simplie
to
one
graine
but
to
an
handfull
or
bundell
of
Myrrhe
,
nor
to
one
graine
alone
of
Copher
,
but
to
a
cluster
of
Copher
,
because
that
indeede
hee
giueth
of
his
spirit
by
measure
,
but
hee
hath
al
in
himselfe
without
measure
.
But
alas
it
is
not
vpon
the
woorld
that
he
hath
powred
this
odour
.
For
neither
doth
this
smel
wel
vnto
it
,
nether
doth
it
smel
wel
vnto
the
Bridegrome
.
Who
is
then
quickned
with
this
odour
of
life
?
2.
Cor
2.16
.
It
is
she
who
hath
this
bundel
of
Myrrhe
and
cluster
of
Copher
in
her
bosome
,
namely
they
who
according
vnto
the
example
of
the
blessed
virgine
Marie
lay
vp
and
keepe
the
wordes
of
eternall
life
,
Ioh.
6.68
.
in
their
heart
,
Luk.
2.15
.
Who
heare
this
woorde
of
the
Lorde
and
keepe
it
,
Luk.
11.28
.
and
meditate
therein
daie
and
night
,
Psal.
1.2
.
in
whose
hearts
this
word
dwelleth
plentifully
,
Col.
3.16
.
and
by
consequent
Iesus
Christ
together
with
his
father
,
Ioh.
14.23
.
as
also
the
holy
Ghost
,
Gal.
4.6
.
to
the
end
that
our
bodies
also
be
his
Temple
,
1.
Cor.
6.19
.
Let
vs
therefore
learne
to
discerne
the
painted
shew
of
the
world
from
the
true
beuty
and
bounty
,
and
let
vs
pray
our
good
God
it
maie
please
him
to
change
vs
throughly
,
driuing
out
of
our
vnderstanding
al
filthinesse
of
falsehoode
and
ignorance
and
al
infection
of
our
affections
,
in
lieu
whereof
hauing
perfumed
vs
within
and
without
with
the
odour
and
sweete
smell
of
his
integrity
and
obedience
,
it
will
please
him
to
reforme
vs
also
in
all
purenesse
and
holinesse
,
to
bee
vnto
him
a
sweete
smelling
sauour
by
his
holy
grace
and
singular
mercie
.
And
because
that
hitherto
wee
haue
abused
these
his
graces
,
notwithstanding
his
so
great
patience
,
wee
wil
demaund
and
craue
mercy
at
his
hands
as
followeth
.
Almighty
God
&c.
THE
FIFTEENTH
SERMON
.
Our
helpe
be
in
the
name
of
God
,
&c.
It
is
written
as
followeth
in
the
first
Chapter
of
the
Canticle
of
Canticles
,
the
15.16
.
and
17.
verses
.
15
My
Loue
,
beholde
,
thou
art
faire
,
beholde
thou
art
faire
,
thy
eies
are
like
Pigions
eies
.
16
My
welbeeloued
,
beeholde
,
thou
art
goodlie
and
pleasant
,
our
bedde
is
of
greene
leaues
.
17
The
beames
of
our
houses
are
of
Cedars
,
and
the
galeries
of
Cypers
.
1
By
the
discourse
at
this
banquet
betweene
the
Bridegroome
and
the
spouse
we
maie
vnderstand
and
gather
the
vnspeakeable
ioie
and
pleasure
which
the
faithfull
soule
receiueth
,
hearing
that
which
Iesus
Christ
testifieth
vnto
it
.
2
The
exceeding
beuty
of
the
church
,
and
wherein
it
consisteth
.
3
What
is
meant
by
the
eies
of
a
Pigeon
.
4
What
conueniencie
and
what
inequality
there
is
between
the
dilection
&
loue
of
this
Bridegroome
towardes
his
spouse
,
&
that
of
this
spouse
towards
her
Bridegroome
.
5
This
spouse
findeth
her selfe
no
otherwise
beutifull
then
by
the
beames
of
her
Bridegroomes
beuty
,
contrarie
vnto
her
,
who
pleaseth
her selfe
in
her selfe
.
6
This
spouse
neither
seeketh
after
,
nor
findeth
anie
repose
and
rest
but
in
the
bed
of
her
Bridegroome
.
7
What
this
bedde
is
which
is
alwaies
greene
,
and
what
the
pillers
thereof
are
,
which
are
of
perpetual
continuance
,
opposed
vnto
those
which
are
of
rotten
wood
.
WE
haue
hitherto
as
it
were
accompanied
the
Bridegrome
&
the
spouse
vnto
the
feast
&
banquet
of
the
fiansailes
,
now
their
holy
discoursing
&
talking
together
,
full
of
vnspeakeable
comfort
and
consolation
is
here
set
downe
and
declared
.
For
who
is
he
that
can
comprehend
either
the
loue
which
the
bridegrome
by
inward
effects
testifieth
vnto
his
spouse
,
yea
to
euery
faithful
&
beleeuing
soul
,
or
the
ioy
&
contentment
,
which
the
spouse
thereby
receiueth
,
considering
aright
and
esteeming
the
price
and
valewe
of
that
shee
receiueth
,
&
the
excellency
of
him
who
voutchsafeth
her
so
great
honor
.
Now
seing
the
consideration
of
so
great
a
benefit
constraineth
such
as
are
most
ignorant
to
wish
and
desire
it
,
and
such
as
are
most
wicked
to
condemn
themselues
for
despising
and
contemning
of
it
,
we
must
bee
so
much
the
more
diligent
and
attentiue
in
heedful
marking
of
these
discourses
of
theirs
,
that
so
we
may
haue
our
part
therein
.
2
The
Bridegroome
therefore
hauing
called
this
spouse
,
his
loue
,
or
welbeloued
,
testifieth
vnto
her
twise
together
,
that
shee
is
faire
,
that
shee
is
faire
.
Let
vs
therefore
first
consider
the
excellency
of
him
who
speaketh
in
this
place
.
It
is
the
euerlasting
son
of
God
who
is
not
deceiued
,
to
take
that
for
faire
which
is
foule
,
being
abused
with
the
forme
and
fashion
of
this
world
,
1.
Cor.
7
31.
and
who
speaketh
fainedly
or
dissemblingly
,
Mat.
22.16
.
Therfore
we
cannot
any
way
doubt
but
that
the
church
is
truely
and
indeed
faire
(
seeing
he
affirmeth
the
same
twise
)
and
therefore
liking
&
pleasing
vnto
God
:
which
we
gather
,
because
that
not
only
himselfe
being
bewty
and
bountie
it selfe
,
loueth
also
that
which
hath
any
trace
and
marke
thereof
,
as
it
is
saide
in
the
storie
of
the
creation
of
the
worlde
,
and
Prouerb
.
8.30
.
but
also
because
hee
expresly
giueth
vnto
this
spouse
the
name
of
loue
,
or
welbeloued
.
But
how
can
this
be
?
For
,
he
is
light
,
and
we
are
darckenesse
,
2.
Cor.
6.14
.
let
vs
take
heede
of
this
tentation
.
Wee
are
indeed
darckenesse
by
nature
,
and
therefore
children
of
wrath
,
Ephes.
2.3
.
but
yee
were
so
,
faith
the
Apostle
,
but
now
ye
are
washed
,
1.
Cor.
6.11
.
But
let
vs
vnderstand
this
soundly
and
soberly
,
that
wee
please
not
or
flatter
our selues
,
as
also
that
we
despaire
not
.
Seeing
therefore
the
Bridegrome
is
the
fairest
among
men
,
perfumed
aboue
his
companions
,
Psal.
45.7
.
crowned
with
honor
and
glorie
,
Heb.
9.
hauing
a
name
aboue
euerie
name
,
Phil.
2.19
.
yea
being
the
welbeloued
sonne
in
whom
the
father
hath
beene
welpleased
,
Matth.
3.17
.
(
for
although
in
the
time
of
Salomon
,
this
was
not
accomplished
in
this
Bridegroome
according
vnto
the
flesh
,
yet
was
it
accounted
to
bee
accomplished
in
respect
of
the
vertue
and
efficacy
of
this
mystery
,
Heb.
11.1
.
)
how
should
not
this
spouse
be
faire
and
more
then
faire
,
being
spiritually
vnited
with
him
,
so
farre
,
as
to
become
flesh
of
his
flesh
,
&
bone
of
his
bones
,
Eph.
5.30
?
This
Bridegroome
therefore
beeing
made
vnto
vs
of
the
father
,
our
wisedome
,
our
righteousnesse
,
our
sanctification
and
redemption
,
howe
should
not
this
Queene
be
bewtifull
and
faire
,
yea
euery
faithful
soule
?
1.
Cor.
1.30
.
But
besides
that
wee
are
in
him
,
and
that
he
is
the
true
and
soueraigne
bewtie
of
them
who
are
by
faith
vnited
with
him
:
according
vnto
the
request
which
hee
made
vnto
God
his
father
,
Ioh.
17.21
.
we
haue
this
spirituall
new
birth
,
by
which
wee
are
one
spirite
with
him
,
Eph.
4.4
.
and
not
onely
washed
from
our
sinnes
past
,
but
also
made
new
creatures
,
to
bring
foorth
fruites
of
righteousnesse
according
vnto
the
measure
of
his
grace
.
The
spouse
therefore
is
altogether
faire
in
him
,
and
by
him
is
adorned
and
bewtified
in
herselfe
from
day
to
day
.
And
therefore
let
vs
aduise
our selues
to
thinke
throughly
and
in
good
earnest
of
his
grace
,
making
it
auaileable
and
profitable
vnto
vs
in
detesting
the
filth
and
pollution
of
this
worlde
,
to
be
altogether
dedicated
and
consecrated
vnto
him
,
who
calleth
vs
out
of
such
filthy
and
foule
darcknesse
,
and
guideth
vs
more
and
more
into
this
most
cleare
and
admirable
light
,
1.
Pet.
2.9
.
And
if
no
man
can
like
to
be
smutted
and
blatched
in
his
face
,
let
vs
learne
much
more
to
detest
the
spots
and
blots
of
the
soule
.
And
if
men
do
so
greatly
esteeme
the
fauor
of
kings
and
princes
,
let
vs
much
more
esteeme
of
the
loue
of
this
great
sonne
of
God
,
who
calleth
vs
his
welbeloued
,
and
who
hath
loued
vs
so
farre
as
to
bestowe
on
vs
the
proper
glory
of
his
kingdome
,
Math.
25.34
.
Luk.
22.29
.
Rom.
8.17
.
3
It
followeth
which
the
Bridegroome
saith
,
namely
That
the
eies
of
his
spouse
are
like
Pigions
eies
.
It
is
not
without
exceeding
great
reason
that
the
Bridegroome
marking
foorth
vnto
vs
the
beutie
of
his
spouse
speaketh
specially
of
her
eies
.
For
as
the
face
and
countenance
of
a
man
is
the
part
whereby
hee
is
best
knowen
and
iudged
of
,
in
such
sort
that
a
faire
face
couereth
al
the
imperfections
of
the
rest
of
the
bodie
,
and
contrariwise
nothing
seemeth
faire
if
the
face
be
foule
and
ill
fauoured
:
so
there
is
no
part
of
the
face
more
spartling
and
enticing
then
the
eie
;
and
especially
in
matter
of
loue
the
eies
are
the
ordinarie
windowes
by
which
this
affection
entereth
vnto
the
bottome
of
the
hart
whether
it
be
chast
,
(
example
whereof
is
that
which
hapned
vnto
Iacob
touching
Rachel
)
or
whether
it
be
vnchast
,
as
it
hapned
vnto
Dauid
,
2.
Sam.
11.2
.
and
as
Iesus
Christ
thereof
speaketh
,
Mat.
5.28
.
but
wee
must
vnderstand
al
this
soundly
.
We
know
that
the
Pigion
among
al
other
birds
is
gentle
and
feareful
,
which
appeareth
specially
in
his
eies
:
in
such
sort
that
to
shewe
vs
the
gentlenesse
and
mildnesse
of
our
Lord
Iesus
Christ
the
holie
Ghost
descended
on
him
in
the
forme
of
a
Doue
,
Mat.
3.16
.
To
shew
therefore
the
correspondencie
&
aunswerablenesse
which
is
betweene
this
Bridegroome
and
his
spouse
,
as
shee
which
is
guided
by
the
same
spirite
,
Rom.
8.14
.
hee
sendeth
vs
vnto
the
simplicity
of
the
Doue
,
Matth.
10.16
.
which
is
opposed
vnto
this
doubling
,
dissembling
and
corrupt
nature
of
ours
vntill
the
holy
Ghost
make
vs
true
Israelites
,
Ioh.
1.47
.
as
also
the
description
of
a
true
faithful
man
importeth
,
Psa.
15.
To
this
vertue
also
is
manifestly
opposed
the
pride
which
appeareth
in
the
eies
of
them
,
who
are
hauty
and
high-minded
,
as
it
is
said
by
Dauid
,
Psal.
101.5
.
and
131.1
.
yea
directly
opposed
vnto
christian
meeknesse
,
which
teacheth
vs
to
containe
our selues
within
the
limites
of
our
vocation
,
1.
Cor.
7.20
.
that
we
desire
to
know
no
more
then
we
ought
to
know
.
Rom.
12.3
.
to
bee
lowly
and
meeke
in
heart
according
vnto
the
example
of
the
Bridegrome
himselfe
,
Mat
11.29
.
compared
not
without
cause
vnto
a
Lamb
,
Esay
.
53.7
.
We
know
also
that
an
vnclean
heart
is
shewen
&
betraied
by
flyring
and
wanton
eies
,
wherof
mention
is
made
,
1.
Ioh.
2.16
.
and
2.
Pet.
2.14
.
enuie
also
appeareth
in
a
thwart
looke
,
Mat.
20.15
.
vices
vtterlie
repugnant
vnto
purenes
,
modestie
,
meeknes
,
and
loue
,
vertues
required
in
all
Christians
,
which
thing
is
obserued
in
these
kinde
of
birdes
,
by
those
who
haue
written
of
the
nature
of
beasts
.
And
therefore
let
euery
one
here
accuse
himselfe
,
considering
how
farre
such
are
from
hauing
Pigions
eies
,
who
are
giuen
to
craft
and
cosinage
,
to
pride
and
contempt
of
God
and
men
,
adulterers
,
dissolute
in
behauiour
,
apparel
and
countenaunce
,
both
men
and
weomen
,
enuious
,
quarelsome
,
deuouring
one
another
in
pleas
&
actions
.
And
where
is
this
filthines
found
?
Euen
in
the
midst
of
vs
who
call
our selues
the
reformed
Church
.
Alas
on
what
title
,
if
a
man
looke
vpon
the
life
of
a
great
part
among
vs
,
which
doubtles
the
Lord
wil
do
and
not
respect
our
false
and
vaine
shew
and
appearance
?
4
But
let
vs
consequently
hearken
vnto
the
aunswere
of
the
spouse
.
My
welbeloued
,
saith
she
.
Behold
,
it
seemeth
here
is
a
great
familiarity
vsed
towardes
so
great
a
Lord
of
heauen
and
of
earth
.
It
is
true
.
But
the
mouth
must
speak
of
the
abundance
of
the
heart
.
I
beleeued
,
saith
Dauid
,
and
therefore
I
haue
spoken
,
Psal.
116.10
.
This
loue
therefore
is
mutual
and
reciprocal
:
and
seeing
that
such
speech
cannot
proceede
but
from
faith
,
1.
Cor.
12.3
.
it
cannot
be
but
acceptable
vnto
God
,
who
taketh
pleasure
to
bee
loued
and
honoured
of
his
.
But
notwithstanding
there
is
great
difference
betweene
the
loue
of
the
Bridegrome
towards
his
spouse
,
and
that
of
the
spouse
towardes
the
Bridegroome
.
The
one
is
of
meere
gratuity
,
hauing
no
other
fountaine
but
the
infinit
goodnes
and
compassion
of
God
,
so
farre
to
loue
this
poore
and
miserable
creature
,
Ioh.
3.16
.
&
Rom.
5.8
.
The
other
is
vpon
an
infinite
obligation
,
not
onely
of
the
creature
towards
the
creator
,
but
which
is
more
,
of
her
which
was
so
dearly
raunsomed
from
sinne
,
death
,
and
hell
,
towardes
her
most
bountiful
and
liberall
Sauiour
.
The
one
goeth
before
&
presentes
it selfe
first
,
the
other
followeth
.
The
first
proceeding
from
himselfe
engendreth
the
other
in
vs
of
meer
grace
.
For
our
wel-doing
reacheth
not
vnto
god
,
Psal.
16.2
.
to
whom
nothing
can
be
added
,
&
from
whom
nothing
can
be
taken
.
But
al
the
good
and
profit
which
can
proceede
from
the
loue
that
a
faithfull
soule
beareth
vnto
his
Sauiour
,
returneth
to
it selfe
,
because
it
pleaseth
God
to
honour
them
who
honour
him
,
Gen.
22.26
.
1.
Sam.
2.30
.
Psal.
91.14
.
And
who
wil
not
cry
out
with
the
Prophet
,
saying
;
What
is
man
that
thou
vouchsafest
to
know
him
,
&
the
sons
of
men
that
thou
wilt
haue
care
of
them
?
Psal.
8.5
.
and.
144.3
.
And
againe
,
What
shal
I
render
vnto
the
lord
?
Al
his
benefits
surmount
mine
vnderstanding
,
I
will
take
the
cup
of
acknowledgement
of
saluations
,
and
I
wil
praise
his
name
,
Psal.
116.12
.
5
The
spouse
addeth
,
Beholde
thou
art
goodly
and
pleasant
.
A
most
true
speech
.
For
what
is
there
in
respect
of
this
great
sauiour
so
goodly
or
so
pleasant
?
Of
whom
the
Prophet
speaking
(
who
notwithstanding
saw
him
not
but
a
farre
off
,
Heb.
11.13
.
and
through
the
shadowes
of
the
Law
)
I
shal
saith
he
,
be
satisfied
when
thy
glory
shal
appear
,
Psal.
17.15
.
But
besides
this
,
we
must
note
that
she
which
speaketh
heere
,
is
shee
onelie
,
who
knowing
what
this
beuty
is
,
albeit
her selfe
were
truly
faire
,
&
heard
her
beautie
commended
by
her
Bridegroome
,
staieth
not
her selfe
notwithstanding
thereon
,
but
seemes
she
would
saie
,
that
as
for
her selfe
,
all
her
beauty
is
nothing
vnto
her
,
but
that
it
is
her
Bridegroome
who
is
indeede
goodly
and
worthy
to
be
looked
on
,
as
also
hereon
it
is
that
she
altogether
resteth
her selfe
.
The
poor
Paynims
and
not
our
wise
Salomon
onelie
,
Prou.
27.2
.
could
tel
wel
enough
how
to
blame
&
dislike
of
them
,
who
gaze
on
their
owne
feathers
,
&
praise
themselues
.
And
how
may
wee
cal
the
assembly
of
them
,
the
spouse
of
the
Lord
,
that
is
to
saie
,
the
true
Church
,
who
alleadge
their
vertues
and
merites
,
though
they
had
an
hundred
times
more
then
they
attribute
vnto
themselues
?
This
saie
they
,
thinking
thus
to
excuse
the
matter
,
proceedeth
not
only
from
our selues
,
but
from
grace
also
,
with
the
which
if
we
were
not
preuented
and
accompanied
,
wee
coulde
merit
nothing
at
all
.
As
much
said
the
proud
Pharisee
,
Luk.
8.11
.
as
if
that
grace
were
therefore
giuen
vs
to
saue
our selues
by
the
value
of
works
mingled
with
the
merit
of
Iesus
Christ
.
To
let
passe
the
other
error
of
theirs
altogether
inexcuseable
,
that
they
recken
their
most
manifest
and
notorious
superstitions
for
merites
also
.
On
the
contrariside
what
is
the
language
of
the
true
church
of
the
Lord
?
Not
vnto
vs
ô
lord
,
not
vnto
vs
,
but
vnto
thy
name
giue
the
glorie
for
thy
truth
and
bounties
sake
,
Psal.
115.1
.
What
am
I
,
said
Dauid
that
great
seruant
of
god
,
&
what
is
my
fathers
house
,
that
thou
bringest
me
so
far
?
2.
Sam.
7.18
.
And
what
saith
the
Apostle
of
Abraham
the
father
of
the
beleeuing
?
Truly
,
saith
he
,
if
Abraham
were
iustified
by
woorkes
,
he
hath
whereof
to
boast
,
but
not
before
God
,
Rom
4.2
.
And
the
children
of
God
what
aunswere
doe
they
returne
the
Lord
giuing
them
testimony
of
their
good
life
in
the
later
day
?
lord
,
when
saw
we
thee
hungry
&
thirsty
&
c
?
Mat.
25.37
.
Let
vs
therefore
apply
our selues
vnto
the
studie
of
good
workes
,
which
are
the
beutie
giuen
vnto
the
Church
of
God
,
and
know
we
that
God
wil
begin
them
in
vs
,
as
it
is
he
who
doth
them
in
vs
,
bestowing
on
vs
freely
both
the
willing
and
the
doing
,
Phil.
2.13
.
but
by
his
onely
grace
,
freely
bestowed
in
him
in
whom
alone
he
accepteth
of
vs
,
Ephes.
1.6
.
and
not
for
any
value
or
merit
of
them
.
For
not
onlie
we
haue
nothing
but
of
free
gift
,
1.
Cor
4.7
.
but
also
when
we
haue
done
al
,
we
shal
be
nothing
but
vnprofitable
seruantes
to
that
master
who
hath
nothing
to
doe
neither
with
vs
nor
with
our
woorks
,
Luk.
17.10
.
as
also
the
Apostle
speaking
of
those
who
are
most
righteous
saith
,
that
euerlasting
life
is
the
gift
of
God
by
Iesus
Christ
,
Rom.
7.23
.
6
Finally
the
spouse
saith
:
Our
bed
is
green
,
the
beams
of
our
houses
are
of
Cedar
,
&
our
galleries
of
Cypers
.
As
touching
the
bed
,
this
may
be
meant
not
of
a
couch
to
sleep
on
,
but
of
the
maner
they
vsed
of
old
in
taking
their
repast
,
not
sitting
but
halfe
lying
on
cushins
,
as
the
proper
signification
of
the
word
importeth
which
the
spouse
aboue
vsed
,
Vers
.
12.
This
may
bee
also
very
well
referred
vnto
that
which
is
said
of
the
greenes
,
namely
,
as
if
it
were
made
of
greene
grasse
.
Notwithstanding
there
is
nothing
letteth
why
it
may
not
be
taken
also
for
a
couch
or
bed
,
whereon
men
repose
&
rest
themselues
.
Nowe
in
what
sort
soeuer
it
bee
taken
,
the
spouse
doth
rightly
say
that
this
bed
is
greene
,
to
shew
how
pleasant
that
peace
is
which
the
world
cannot
giue
,
Ioh.
14.27
.
neither
yet
take
awaie
,
Ioh.
16.22
.
which
repose
is
not
found
but
in
Iesus
Christ
alone
,
Mat.
11.29
.
seeing
there
is
no
condemnation
in
them
which
are
in
him
,
Rom.
8.1
.
And
this
is
the
reason
wherefore
this
spouse
,
yea
euerie
of
the
faithfull
is
compared
vnto
a
goodly
tree
alwaies
greene
and
bearing
fruite
,
Psal.
1.3
.
&
92.15
.
And
Saint
Peter
saith
that
our
crowne
is
incorruptible
.
That
which
is
added
,
of
beames
of
Cedar
,
&
galeries
of
Cpyers
or
other
such
wood
,
hauing
respect
vnto
the
buildings
and
pallaces
of
kings
couered
flat
with
battlements
and
galeries
on
the
top
,
tendeth
vnto
the
same
end
,
namely
,
to
shew
vs
by
the
similitude
of
these
two
sortes
of
odoriferous
&
not
putrifiyng
trees
,
that
the
ioyning
and
coupling
of
this
Bridegrome
with
this
spouse
withdraweth
vs
from
the
stench
and
corruption
of
the
woorld
,
making
of
our
soules
&
bodies
so
many
Temples
,
distinctly
considered
,
dedicated
vnto
God
,
2.
Cor.
6.16
.
and
Ioh.
14.23
.
as
being
ioined
together
they
are
called
liuing
stones
for
the
building
of
this
one
and
spirituall
Temple
,
namely
of
the
church
truely
Catholique
&
vniuersal
,
1.
Pet.
2.5
.
7
Neither
must
we
forget
that
she
maketh
distinct
mention
first
of
the
beames
,
and
then
of
the
galeries
:
naming
the
principal
proppes
and
staies
of
this
building
,
I
meane
the
Prophets
and
Apostles
,
who
yet
to
this
day
quicken
&
giue
life
vnto
the
Church
of
God
,
by
their
holy
writings
preached
and
expounded
therein
,
Eph.
2.20
.
Such
therefore
is
this
house
of
the
Lord
and
the
habitation
of
the
true
Church
,
&
not
this
lakes
built
vpon
mens
traditions
with
mouldy
and
rotten
wood
which
hath
some
faire
shew
at
the
first
blush
,
but
being
tried
in
the
day
of
the
Lorde
it
is
incontinently
consumed
like
hay
&
stubble
,
1.
Cor.
3.13
.
before
that
consuming
fire
which
is
spoken
of
,
Psal.
50.3
.
But
to
conclude
,
seeing
the
Cedar
and
the
Cypers
wood
is
such
,
as
no
continuance
of
time
can
assault
with
rottennesse
or
corruption
,
what
meane
they
to
doe
,
who
haue
taken
vpon
them
to
pul
downe
these
beames
&
galeries
?
What
is
this
but
to
think
to
ruinate
and
ouerthrow
that
which
is
built
vpon
the
most
highest
,
and
whose
kingdome
is
without
end
,
as
the
Angell
Gabriell
witnesseth
vnto
the
blessed
virgin
Mary
,
Luk.
1.33
.
Now
seeing
it
is
in
this
house
of
Cedar
,
&
of
Cypers
that
he
raigneth
,
namely
in
the
true
Sion
which
shall
neuer
be
shaken
or
remooued
,
the
worde
of
the
Lorde
enduring
for
euer
,
1.
Pet.
1.25
.
God
giue
vs
grace
to
be
wel
seated
for
euer
in
this
holy
house
,
and
pray
we
,
it
may
please
him
to
bewtifie
vs
with
his
holy
spirite
more
and
more
,
that
wee
may
bee
vnto
him
a
sweet
smel
in
our
true
Bridegrome
,
&
finally
may
raign
with
him
for
euer
:
which
thing
wee
will
craue
at
his
handes
,
with
a
true
confession
&
detestation
of
our
faults
,
desiring
him
pardon
and
forgiuenesse
as
followeth
.
Almightie
God
,
&c.
THE
END
OF
THE
SERMONS
VPON
THE
FIRST
CHAPTER
.
SERMONS
ON
THE
SECOND
CHAPTER
OF
THE
CANTICLE
OF
CANTICLES
.
THE
SIXTEENTH
SERMON
.
Our
help
be
in
the
name
of
God
&c.
It
is
written
as
followeth
in
the
second
Chapter
of
the
Canticle
of
Canticles
,
vers.
1.
and
2.
1
I
am
the
rose
of
Saron
,
and
the
lilly
of
the
valleis
.
2
As
the
Lilly
among
the
thornes
,
such
is
my
loue
among
the
daughters
.
1
The
most
happie
estate
and
condition
of
the
spouse
consisteth
herein
,
that
she
knoweth
what
the
excellencie
of
her
Bridegrome
is
,
who
mutuallie
declareth
vnto
her
,
the
good
that
hee
will
doe
and
hath
done
her
.
2
In
what
sort
it
is
lawfull
to
be
a
witnes
to
ones
selfe
in
his
own
praise
,
&
that
our
saluation
beginneth
from
that
which
God
hath
reuealed
vs
to
know
him
by
.
3
The
first
testimonie
which
God
hath
giuen
vs
of
himselfe
by
natural
things
.
4
The
second
manifestation
of
gods
good
wil
towards
men
by
the
preaching
of
the
gospel
promised
and
figured
vnto
the
fathers
,
and
finally
reallie
exhibited
.
5
Wherefore
the
Bridegroome
made
choise
of
the
similitude
of
flowers
.
6
The
allegory
of
the
whitenesse
of
the
Lilly
,
and
the
coulor
of
the
rose
is
most
fitting
and
agreeable
to
represent
vnto
vs
the
qualities
of
this
Bridegroome
.
7
Wherefore
the
spouse
is
compared
vnto
a
Lillie
aswel
as
the
Bridegroome
.
8
The
church
here
below
is
alwaies
enuironed
and
intermingled
with
thornes
.
9
That
they
deceiue
themselues
and
others
who
think
to
agree
light
and
darknes
togither
.
And
how
wee
must
behaue
our selues
among
these
thornes
.
THE
wise
man
hauing
shewed
vs
by
his
owne
experience
in
the
book
going
before
this
,
that
there
is
nothing
of
this
world
in
this
woorld
,
whereon
we
ought
to
rest
our selues
,
therein
to
seek
a
contentment
&
assured
felicitie
,
but
that
wee
must
mount
a
degree
higher
namely
vnto
the
creator
of
the
world
which
is
one
onely
God
,
hath
proposed
vs
the
practise
hereof
in
the
chapter
going
before
of
this
Canticle
in
her
who
is
called
the
fianced
or
spouse
of
the
Bridegroom
,
I
mean
the
church
spiritually
linked
&
knit
with
our
Lord
Iesus
Christ
her
head
,
in
whom
she
seeketh
and
findeth
whatsoeuer
she
can
desire
,
though
she
yet
in
effect
enioieth
but
a
smal
portion
of
those
benefites
and
blessings
which
are
obtained
her
by
this
bond
,
the
ful
consummation
wherfore
shee
expecteth
and
looketh
after
with
a
marueilous
ardent
longing
and
affection
.
And
hitherto
is
it
that
this
also
tendeth
which
we
are
now
to
expound
,
as
also
all
the
rest
of
this
Canticle
or
Song
,
in
which
vnder
the
figure
of
a
marriage
feast
and
banquet
,
and
of
mutual
kind
entertainement
of
the
Bridegroome
and
the
spouse
each
towards
other
,
vsing
in
their
discoursinges
diuerse
singular
similitudes
,
is
represented
vnto
vs
both
the
perfect
excellency
of
this
Bridegroome
,
as
also
the
most
happie
estate
and
condition
of
this
spouse
,
to
forme
and
breed
in
vs
a
desire
of
preferring
Iesus
christ
&
his
kingdom
before
al
things
,
being
throughly
incorporated
into
this
church
,
which
is
the
company
of
the
faithful
figured
out
&
represented
by
this
Queen
.
The
Bridegroom
therfore
speaking
here
first
of
himselfe
,
compareth
himselfe
vnto
two
most
goodly
and
most
odoriferous
and
sweet
smelling
flowers
aboue
al
other
,
which
are
the
Rose
&
the
Lilly
,
applying
afterward
vnto
his
spouse
the
same
similitude
of
the
Rose
.
Which
the
spouse
hearing
compareth
him
first
vnto
A
goodly
apple-tree
ful
of
most
pleasaunt
and
exceeding
sweete
fruit
.
2
Now
for
the
first
we
maie
not
thinke
it
straunge
that
the
Bridegroome
commendeth
himselfe
,
contrary
vnto
the
lesson
which
Salomon
himselfe
hath
giuen
and
set
downe
,
Prou.
72.2
.
As
indeede
wee
see
how
the
Apostle
beeing
constrained
to
speake
more
magnificently
of
himselfe
to
establish
his
authority
Apostolical
,
is
fain
to
vse
a
preface
in
that
behalfe
,
&
complaineth
that
he
is
forced
to
do
,
as
foolish
men
are
wont
to
do
,
who
preach
their
owne
praises
.
But
it
is
another
thing
in
God
then
in
men
.
For
men
are
naturally
ambitious
and
can
hardlie
praise
&
commend
themselues
,
but
they
are
straightway
tickled
with
some
opinion
of
themselues
,
attributing
the
whole
or
at
least
some
part
of
the
whole
vnto
themselues
,
as
if
it
waxed
in
their
owne
garden
,
whereas
they
haue
nothing
but
of
free
gift
,
1.
Cor.
4.7
.
besides
that
they
know
not
how
to
keepe
therin
either
rule
or
measure
.
And
this
is
the
cause
why
such
as
are
wise
are
so
far
from
praising
and
commending
of
themselues
,
that
they
cannot
heare
themselues
praised
in
their
owne
presence
,
but
they
must
blush
:
and
if
it
be
so
that
they
must
needs
speake
of
those
graces
which
they
haue
receiued
of
God
,
they
doe
it
alwaies
in
such
sort
that
they
euer
attribute
the
whole
vnto
the
giuer
,
as
Saint
Paul
is
wont
to
doe
in
most
expresse
termes
,
1.
Cor.
15.10
.
keeping
therein
a
good
measure
,
1.
Cor.
4.4
.
As
likewise
if
they
must
commend
another
they
faile
not
to
adde
,
that
the
praise
thereof
pertaineth
vnto
God
,
a
witnesse
whereof
may
be
the
ordinarie
beginning
the
same
Apostle
vseth
in
his
Epistles
,
Rom.
1.8
.
1.
Cor.
1.4
.
Eph.
1.3
.
Phil.
1.3
.
Col.
1.3
.
1.
Thes.
1.2
.
and
2.
Thes.
1.3
.
But
when
the
lord
commendeth
himselfe
,
besides
that
hee
cannot
saie
so
much
of
himselfe
but
that
there
is
still
a
great
deale
more
remaining
,
which
maketh
his
testimony
of
himselfe
most
certaine
&
sure
,
Ioh.
8.14
.
he
cannot
also
doe
it
vpon
ambition
.
For
all
honour
and
glorie
is
due
to
him
alone
,
and
nothing
can
bee
added
vnto
or
taken
from
him
.
Neither
doth
he
this
but
to
moue
vs
thereby
and
to
draw
vs
out
of
the
world
.
3
But
this
he
doth
in
two
sorts
opening
his
holy
mouth
to
teach
vs
.
First
to
make
vs
to
vnderstand
the
language
of
his
visible
and
sensible
creatures
,
which
ought
to
be
vnderstoode
of
euerie
one
,
&
is
notwithstanding
vnknowen
vnto
the
most
part
of
men
.
For
when
he
calleth
himselfe
Almighty
and
eternall
Creator
,
most
patient
,
and
yet
notwithstanding
most
iust
and
righteous
,
he
doth
as
a
master
painter
,
who
should
paint
certaine
figures
in
a
table
,
not
to
stay
his
scholers
in
the
outwarde
view
and
contemplation
of
that
which
the
painting
doth
outwardly
figure
&
represent
,
but
to
make
them
thereby
to
know
things
greater
and
inuisible
by
those
visible
representations
&
Images
.
For
example
,
the
picture
whereof
the
world
made
afterwardes
a
detestable
Idol
,
called
Saint
Christopher
,
was
neuer
the
picture
or
pourtrait
of
any
man
of
that
name
:
but
was
first
inuented
to
represent
the
condition
and
state
of
euery
christian
called
Christophorus
,
that
is
to
say
,
bearing
in
effect
the
name
of
Iesus
Christ
,
namely
the
burden
of
his
Crosse
,
and
passing
as
a
mighty
gyant
through
the
gulfe
of
this
woorlde
,
with
the
rest
and
proppe
of
faith
,
seruing
him
as
it
were
for
a
staffe
,
beeing
guided
alwaies
by
the
meanes
of
the
light
of
the
worde
vnto
the
hauen
.
And
thence
it
came
to
passe
that
because
the
Christians
could
neuer
abide
any
Image
or
portraite
to
bee
brought
into
the
assembly
and
congregation
of
Christians
,
these
Saint
Christophers
are
yet
remaining
in
the
church
porches
:
as
also
the
figure
of
that
,
for
which
they
haue
made
their
Saint
George
.
But
the
diuell
found
afterwardes
the
meane
to
bring
into
the
Church
both
these
pictures
,
and
a
million
of
swarmes
of
other
Idoles
,
euen
to
put
God
and
his
trueth
out
of
doores
.
To
returne
vnto
my
matter
,
the
frame
of
this
worlde
(
as
,
besides
that
which
the
blinde
Paynims
themselues
haue
in
this
behalfe
obserued
,
the
whole
Scripture
teacheth
vs
,
Psal.
19.
and
145.
and
elsewhere
almost
throughout
,
&
namely
the
Apostle
,
Rom.
1.
and
Acts.
17.
in
that
excellent
Sermon
of
his
which
he
made
at
Athens
)
is
a
plain
and
excellent
preaching
,
of
the
eternall
wisedome
,
power
,
and
bountie
of
God
.
But
when
god
speaking
either
vnto
his
seruants
,
or
by
his
seruants
,
declareth
vs
the
same
,
hee
is
then
as
it
were
a
verbal
expositor
of
that
which
many
(
were
it
not
for
this
)
would
neuer
obserue
in
the
contemplation
of
the
heauens
,
or
of
the
earth
,
or
of
other
the
creatures
of
God
.
And
hereunto
we
must
referre
a
great
number
of
places
of
the
holy
Scripture
,
which
are
as
it
were
a
glosse
and
commentarie
of
that
which
the
good
and
goodly
creatures
of
God
doe
testifie
vnto
vs
without
speakeing
.
4
Secondly
because
this
whole
manifestation
of
Gods
so
great
and
magnificent
maiesty
,
could
not
but
astonish
vs
,
nay
condemne
vs
,
&
make
vs
altogether
inexcuseable
,
Rom.
1.20
.
Therefore
hath
God
reuealed
and
manifested
from
heauen
an
other
more
notable
&
excellent
mysterie
,
I
meane
the
gospel
,
announcing
and
preaching
vnto
vs
the
free
reconciliation
of
God
with
vs
,
together
with
al
the
vertue
of
the
spirite
of
God
,
to
enlighten
and
to
chaunge
our
hearts
:
wherein
God
againe
vseth
the
meanes
of
visible
thinges
,
but
yet
after
a
maner
and
fashion
somewhat
diuerse
and
different
from
the
former
.
For
as
concerning
the
first
point
which
we
haue
touched
,
the
lord
maketh
himselfe
as
it
were
the
expounder
of
the
book
of
nature
.
But
in
this
second
point
hee
vseth
his
creatures
to
a
more
excellent
end
,
and
such
as
passeth
and
goeth
beyond
the
end
of
their
creation
,
that
is
to
wit
,
to
aide
and
helpe
vs
to
conceiue
this
high
and
supernaturall
secret
of
our
saluation
and
of
the
author
thereof
the
sonne
of
god
,
and
of
that
which
dependeth
thereon
,
in
asmuch
as
he
taketh
and
draweth
from
these
corporal
&
visible
things
,
similitudes
,
ayding
&
helping
greatly
for
the
conceiuing
of
thinges
spiritual
.
This
appeareth
by
infinit
similitudes
&
parables
or
comparisons
found
in
the
holie
Scriptures
,
and
especially
in
the
history
of
the
gospel
,
which
if
we
haue
well
rooted
and
planted
in
our
memorie
,
there
is
nothing
can
present
&
offer
it selfe
vnto
our
eies
which
induceth
vs
not
to
think
on
God
to
dedicate
our
whole
life
vnto
him
.
5
In
this
place
therefore
according
vnto
this
customable
manner
of
doing
,
the
Bridegroome
which
is
Iesus
Christ
,
proposeth
vnto
our
vnderstanding
his
beutie
&
excellencie
,
comparing
himselfe
vnto
two
flowers
the
Rose
and
the
Lilly
,
yea
to
a
Rose
of
the
fairest
which
were
in
all
the
countrie
,
being
most
likely
that
such
were
they
of
the
champion
of
Saron
,
wherof
mention
is
made
,
Esai
.
33.9
&
1.
Chron.
27.29
.
and
Act.
9.35
.
as
if
we
being
in
Fraunce
should
saie
,
a
Rose
of
Prouince
.
Neither
is
it
without
cause
that
this
comparison
was
chosen
in
this
place
by
the
holie
Ghost
.
For
if
we
consider
well
and
narrowly
of
all
sortes
of
flowers
,
we
shal
finde
that
among
al
the
creatures
we
see
here
below
with
our
eies
,
there
is
none
more
admirable
,
or
which
seemeth
rather
sent
from
heauen
,
then
to
come
out
of
the
earth
,
then
a
flower
,
how
smal
so
euer
hee
be
,
whether
wee
regard
the
pure
and
subtil
matter
it
is
composed
of
,
or
whether
wee
consider
the
workemanship
more
then
admirable
which
appeareth
in
them
:
or
whether
we
respect
the
colours
wherewith
they
are
checked
and
diapred
:
or
whether
wee
stand
on
the
sweete
sauour
and
smell
which
proceedeth
from
them
,
or
finally
whether
wee
looke
vnto
the
fruites
and
seedes
which
spring
from
them
according
vnto
their
infinit
diuerse
kindes
.
So
that
there
needeth
but
the
least
flower
that
is
to
conuict
all
the
Atheists
&
mockers
of
the
woorlde
of
the
infinit
power
&
wisedome
of
God
.
And
therefore
it
is
not
without
cause
that
the
Lord
Luk.
12.27
.
saith
,
that
al
the
glorie
&
glittering
of
Salomon
is
not
comparable
to
one
blewed
Lillie
of
the
field
.
True
it
is
that
flowers
are
of
little
continuance
,
for
the
which
cause
the
Scripture
doth
often
times
represent
and
compare
our
poore
and
fraile
condition
vnto
a
flower
,
which
is
soone
faded
and
withered
,
as
,
Esaie
.
40.7
.
and
Iob.
14.2
.
and
1.
Pet.
1.24
.
but
wee
must
apply
similitudes
no
farther
then
vnto
the
ende
they
are
referred
.
6
I
saie
therefore
that
this
similitude
taken
from
these
two
most
faire
and
exceeding
sweet
flowers
aboue
al
other
,
is
maruailous
fit
and
proper
to
represent
this
Bridegroome
vnto
vs
,
as
it
were
in
a
glasse
of
the
most
faire
and
beutifulst
.
There
is
nothing
more
white
and
neate
then
the
whitenesse
of
a
Lilly
,
otherwise
called
the
Lilly
of
the
valleies
,
because
it
groweth
especially
in
such
places
.
And
who
is
hee
that
commeth
neere
vnto
the
puritie
and
righteousnes
of
him
in
whom
there
was
neuer
found
anie
spot
neither
without
,
nor
within
,
who
is
the
holy
of
holies
,
the
only
righteousnes
and
innocency
of
whom
was
able
to
appease
the
wrath
of
God
?
Asmuch
may
bee
saide
of
the
white
Rose
.
But
if
we
list
rather
to
compare
this
Bridegroome
vnto
the
damask
or
scarlet
Rose
,
hee
shal
be
yet
better
represented
vnto
vs
,
not
according
vnto
that
diuine
nature
,
inuisible
and
incomprehensible
,
distinctly
considered
and
by
it selfe
;
but
in
as
much
as
he
is
the
sonne
manifested
(
that
is
to
saie
made
visible
&
true
man
)
in
our
bodily
nature
.
For
among
al
the
coulours
of
the
woorld
,
as
the
dy
of
the
scarlet
Rose
is
the
most
excellent
that
maie
be
found
,
so
ther
is
none
which
doth
more
liuely
and
naturally
represent
the
coulour
of
mans
flesh
quicke
and
temperately
coloured
.
What
is
then
this
scarlet
or
damaske
flesh
color
Rose
?
It
is
the
great
secret
of
our
religion
,
namely
the
true
sonne
of
God
,
manifested
in
flesh
,
iustified
in
spirite
,
seene
of
Angels
,
preached
vnto
the
Gentiles
,
beleeued
on
in
the
world
,
and
receiued
vp
into
glorie
,
1.
Tim.
3.16
.
this
is
that
elder
brother
,
Rom.
8.29
.
the
fairest
of
al
men
Psal.
45.3
.
this
is
our
soueraigne
high
priest
,
holy
,
without
spot
of
sinne
,
separated
from
sinners
,
exalted
aboue
the
heauens
,
Heb.
7.26
.
crowned
with
glorie
and
honour
,
Heb.
2.9
.
who
hath
a
name
aboue
al
names
,
Phil.
2.9
.
But
how
is
he
ascended
vnto
his
degree
?
By
the
suffering
of
his
death
,
euen
the
death
of
the
crosse
,
Phil.
2.8
.
Beholde
then
a
gaine
a
Rose
not
onelie
in
part
died
,
but
all
red
with
that
blood
by
the
which
our
sinnes
are
washed
.
Such
was
hee
when
Pilate
hauing
scourged
him
brought
him
forth
vnto
the
people
&
said
,
behold
the
man
.
Such
was
hee
when
hee
was
al
bathed
with
his
owne
bloode
on
the
crosse
beaten
for
our
sinnes
,
wounded
for
our
iniquities
,
torne
and
disfigured
for
our
transgressions
,
Esaie.
53.5
.
And
what
was
then
the
beuty
of
this
Rose
?
Trulie
obscured
,
nay
put
out
for
a
litle
time
and
defaced
,
Heb.
2.9
.
so
farre
as
that
this
Bridegrome
became
to
be
more
vile
then
a
worme
of
the
earth
,
Psal.
22.6
.
But
seeing
obedience
is
alwaies
more
faire
and
pleasant
vnto
God
then
sacrifice
,
1.
Sam.
15.22
.
and
there
was
neuer
obedience
like
vnto
that
of
the
crosse
,
Phil.
2.8
.
it
followeth
that
this
Rose
was
euen
then
before
God
in
his
perfectest
glosse
and
beuty
,
albeit
it
was
so
died
with
bloode
,
not
which
staineth
and
blotteth
,
but
which
doth
awaie
the
staines
and
blots
of
the
woorlde
.
Which
thing
maie
seeme
to
haue
been
figured
and
represented
(
clean
contrarie
to
the
meaning
of
Pilate
and
Herod
)
both
by
the
purple
robe
wherewith
Pilate
clad
him
being
altogither
bloody
,
Ioh.
19.5
.
which
is
correspondent
&
answering
to
this
scarlet
Rose
:
as
by
the
white
robe
which
Herod
put
vpon
him
to
mock
him
withal
,
Luk.
23.7
.
which
is
and
may
be
referred
vnto
the
similitude
of
the
Lilly
.
Naie
which
more
is
,
at
this
daie
,
yea
and
before
the
act
of
this
reall
and
indeede
bloodie
oblation
,
and
in
the
act
it selfe
,
and
since
vnto
the
end
and
consummation
of
the
woorld
,
yea
vnto
all
eternity
,
if
this
Rose
had
not
appeared
before
God
the
father
,
and
did
not
still
appeare
,
and
shoulde
hereafter
,
to
be
seene
and
smelt
of
him
;
there
had
neuer
been
,
nor
should
not
now
haue
beene
,
or
at
anie
time
hereafter
anie
spouse
of
this
Bridegroome
,
that
is
to
saie
,
neither
Church
nor
eternal
and
euerlasting
happines
and
felicity
.
For
in
whom
is
it
(
that
is
to
saie
,
in
respect
of
whom
is
it
)
the
father
hath
chosen
his
Church
from
euerlasting
?
In
Iesus
Christ
who
was
to
bee
that
which
hee
was
made
,
and
to
doe
that
which
hee
hath
done
for
his
elect
in
his
determinated
and
appointed
time
,
Ephes.
2.4
.
and
Gal.
4.4
.
in
whom
was
he
appeased
from
the
beginning
?
In
the
Lamb
,
who
in
respect
of
the
effect
,
was
slaine
since
the
wound
&
sore
was
made
,
Apoc.
3.12
.
to
whom
had
the
Lawe
respect
?
To
this
Bridegroome
who
should
accomplish
it
and
hath
accomplished
and
fulfilled
it
in
his
time
,
Gal.
3.23
.
and
who
is
the
bodie
and
substaunce
of
the
figures
and
shadowes
of
the
law
ceremonial
?
Col.
2.17
.
In
a
word
,
although
the
act
of
this
bloody
sacrifice
,
and
of
this
onely
oblation
once
for
al
made
,
Heb.
10
,
14.
be
passed
alreadie
,
and
that
Iesus
christ
liueth
and
raigneth
as
a
victorious
Lord
ouer
death
,
Rom.
6.9
.
hauing
led
his
enemies
captiue
in
triumph
,
Ephes.
6.8
.
yet
notwithstanding
before
the
father
,
vnto
whom
there
is
no
difference
of
time
past
,
present
,
or
to
come
,
the
woundes
of
this
Bridegroome
,
wherewith
this
Rose
is
bathed
,
do
as
I
maie
so
saie
,
alwaies
bleede
fresh
and
shal
bleede
for
euer
,
holding
still
&
appeasing
the
wrath
&
anger
of
God
the
father
.
And
what
doe
we
euerie
day
,
whether
it
be
in
hearing
and
receiuing
this
word
and
giuing
him
thankes
,
or
whether
it
be
specially
in
the
celebration
of
the
holy
supper
,
but
renew
and
refresh
the
memorie
of
his
death
and
passion
,
not
to
offer
him
vp
againe
in
sacrifice
(
for
this
were
to
denie
his
reall
oblation
once
for
all
made
,
and
for
euer
)
but
as
it
were
to
present
him
,
beeing
yet
,
as
I
may
so
saie
,
euery
daie
sacrificed
,
and
as
it
were
stil
bloody
,
in
asmuch
as
we
set
his
death
&
passion
between
god
&
vs
,
as
the
only
foundation
both
of
our
faith
as
also
of
our
hope
.
And
therfore
let
vs
know
that
without
wee
present
vnto
the
father
this
Rose
throughout
red
,
&
this
Lilly
altogether
white
&
pure
,
neither
we
nor
our
prayers
can
be
acceptable
vnto
him
:
of
the
which
flowers
,
if
the
coulor
,
which
is
a
witnesse
of
the
obedience
and
satisfaction
and
innocencie
of
this
Bridegroome
,
be
pleasing
and
acceptable
vnto
god
,
the
odour
of
them
figured
by
the
perfumes
of
the
Law
,
as
we
haue
in
our
sermons
going
before
at
large
declared
,
is
much
more
sweete
&
pleasant
vnto
him
.
And
this
is
it
which
we
haue
to
consider
in
this
Bridegrome
to
be
thereby
stirred
vp
and
moued
to
ioyne
our selues
euery
day
nearer
and
nearer
with
him
.
7
Let
vs
heare
now
what
he
saith
of
his
spouse
,
to
the
ende
to
make
vs
the
more
desirous
to
enioy
her
companie
.
Like
as
the
Lilly
,
saith
he
,
among
the
thornes
,
so
is
my
loue
among
the
daughters
.
We
haue
alreadie
spoken
of
this
most
excellent
name
and
indeede
precious
of
Loue
or
Welbe-loued
,
vnder
which
is
comprised
al
maner
of
blessing
,
and
the
fountaine
and
spring
from
whence
it
floweth
,
which
is
the
meerelie
free
loue
of
God
towards
them
,
who
are
by
nature
his
enemies
,
Ioh.
3.16
.
and
Rom.
6.10
.
and
therefore
without
farther
standing
hereon
,
wee
will
onelie
consider
the
causes
wherefore
the
spouse
is
heere
compared
vnto
a
Lilly
,
and
wherefore
these
words
among
the
thorns
are
added
.
The
faithful
,
(
the
assemblie
and
company
of
whom
in
one
mystical
bodie
of
Iesus
Christ
is
called
the
Church
)
are
compared
sometimes
to
goodly
trees
bearing
fruit
at
al
times
,
Ps.
1.
sometimes
vnto
palm
trees
&
Cedars
of
Libanus
,
Ps.
92.13
.
sometimes
vnto
a
fruitful
vine
,
Psal.
80.9
.
in
this
place
she
is
compared
by
her
Bridegrome
vnto
a
Lilly
,
as
himself
was
also
called
a
lilly
in
the
verse
going
next
before
,
to
shewe
vs
the
agreeablenesse
and
conuenience
betweene
these
two
.
Beholde
therefore
two
Lilly
plantes
,
both
of
them
most
faire
and
most
sweete
.
But
the
first
is
a
Lilly
of
himselfe
and
in
himselfe
,
yea
so
perfect
a
one
,
as
hath
no
fault
or
blemish
in
it
.
But
this
second
beeing
of
it selfe
a
dead
plant
and
infected
,
is
made
a
Lillie
,
by
drawing
of
the
nature
and
iuyce
of
the
true
Lillie
whereunto
it
is
incorporated
:
cleane
contrary
vnto
that
which
falleth
out
in
graffes
of
mens
planting
,
in
which
the
graffe
remaining
still
in
his
owne
nature
,
the
wild
stock
on
which
he
was
grafted
,
is
altered
and
chaunged
.
Such
are
the
faithful
called
goodly
fruitful
trees
,
but
it
is
by
vertue
of
the
water
,
which
is
alwaies
at
the
foote
of
their
roote
,
Psal.
1.3
.
who
are
called
Palmes
and
Cedars
,
but
it
is
because
they
are
planted
in
the
house
of
the
Lord
,
Psal.
9.13
.
who
are
a
fruitful
vine
,
but
transported
and
brought
out
of
Aegypt
,
and
planted
and
husbanded
by
the
hand
of
God
,
Psal.
80
9.
whose
field
and
husbandrie
it
is
called
,
1.
Cor.
3.9
.
Neither
maie
wee
maruaile
that
the
name
of
Lilly
is
giuen
and
communicated
vnto
the
Church
,
seeing
shee
is
sometimes
called
by
the
name
of
Christ
her
husband
,
1.
Cor.
12.12
.
in
asmuch
as
shee
is
made
one
with
him
.
And
indeed
why
should
she
not
be
called
a
Lilly
,
aswel
as
her
husband
,
seeing
shee
is
holy
and
righteous
with
the
proper
holinesse
&
righteousnesse
of
him
?
1.
Cor.
1.30
.
and
consequently
of
a
most
sweete
sauour
in
him
?
2.
Cor.
2.15
.
Such
then
is
the
true
Church
,
through
the
onelie
grace
of
god
,
in
him
who
(
beeing
made
true
man
in
al
and
through
al
,
sinne
onelie
excepted
)
maketh
her
conformable
vnto
himselfe
,
&
by
consequent
euerie
of
the
faithful
,
chaunging
the
flesh
into
spirite
,
that
they
maie
bee
al
made
one
spirit
in
him
,
1.
Cor.
6.17
.
this
is
I
saie
this
true
Lilly
,
and
therefore
it
followeth
that
wee
must
hold
her
for
a
false
and
bastard
plant
,
which
sauoreth
not
but
of
her
wild
and
stinking
nature
:
or
happilie
thinketh
to
muske
and
perfume
her selfe
with
that
which
she
falsly
calleth
her
merites
,
or
the
merites
of
Saintes
,
Phil.
3.9
.
much
lesse
are
they
this
Church
who
by
their
wicked
and
detestable
life
,
are
abominable
before
God
and
men
,
1.
Cor.
6.10
.
vnto
whom
the
Gospel
is
turned
into
the
sauour
of
death
,
2.
Cor.
2.16
.
8
But
that
which
is
after
saide
,
namelie
that
this
Lilly
is
among
thorns
,
giueth
vs
to
vnderstand
,
what
the
condition
of
the
Church
here
below
is
,
to
wit
a
lamp
shining
amidst
the
darkenes
of
this
world
,
Phil.
2.15
.
or
as
a
sheepe
among
the
wolues
,
Mat.
10.16
.
in
a
woord
,
as
a
florishing
plant
in
the
desertes
full
of
millions
of
croked
bryars
and
thornes
:
beeing
notwithstanding
of
a
most
sweet
smel
,
amongst
al
stinking
and
venemous
plantes
Neither
are
these
thorns
onelie
round
about
this
faire
Lilly
,
but
thrust
themselues
into
her
,
and
seeke
to
choke
the
Lilly
and
her
flowers
.
Naie
which
more
is
these
thornes
shal
not
be
rooted
vp
vntill
the
latter
daie
,
as
is
declared
by
the
parable
of
the
tares
,
Matt.
13.24
.
yea
besides
this
,
euerie
one
carrieth
in
his
hart
the
remnant
of
these
thornes
,
as
incredulitie
,
which
seeketh
to
chooke
faith
,
distrust
sighting
against
hope
,
in
a
woord
,
the
flesh
resisting
the
spirit
:
in
which
combate
we
feele
many
great
and
greeuous
pricks
,
Matt.
13.22
.
Gal.
5
17.
Rom.
8.23
.
Such
therefore
is
the
condition
of
the
Church
and
of
euerie
member
thereof
,
as
continuall
experience
witnesseth
,
whereof
it
was
necessarie
we
should
bee
put
in
minde
and
warned
,
to
the
end
wee
should
not
thinke
that
we
can
bee
the
Lilly
which
is
liking
and
smelleth
sweete
vnto
the
men
of
this
world
:
but
contrariwise
that
we
should
make
our
account
betimes
,
that
the
more
we
be
changed
into
true
Lillies
by
the
grace
of
God
,
the
more
wee
shal
displease
the
hogs
and
dogs
of
this
woorlde
,
to
whom
nothing
is
sweete
but
that
which
is
filthie
and
vncleane
,
the
enmity
of
God
and
the
world
being
perpetual
.
9
Hereon
ought
amongst
all
others
those
sages
and
politique
wise
especially
to
thinke
,
who
imagine
they
can
finde
a
means
to
agree
light
and
darknes
together
.
No
,
no
,
a
man
cannot
faithfully
serue
two
contrarie
masters
.
If
thou
wilt
bee
this
sweete
Lilly
,
thou
must
be
assaulted
with
thornes
,
and
neuer
agreed
and
become
one
with
them
,
except
thou
wilt
bee
burned
togither
with
them
.
But
what
?
The
mistes
cannot
hinder
the
sunne
from
rising
to
make
a
distinction
betweene
day
and
night
.
Darknes
cannot
let
the
moone
and
the
stars
to
continue
such
as
they
are
,
although
sometimes
the
vapours
be
so
thicke
&
so
grosse
,
that
they
who
are
below
are
depriued
of
the
sight
of
their
clearnes
and
brightnes
,
euen
so
must
we
bee
children
of
the
light
in
the
middest
of
the
darknes
of
this
woorld
,
as
the
land
of
Gosen
enioyed
the
light
of
the
daie
,
when
the
greatest
part
of
Aegypt
was
couered
with
thick
and
palpable
darknes
,
Exod.
10.13
.
Wee
must
bee
children
of
the
light
to
force
the
most
wicked
to
acknowledge
in
vs
the
father
of
light
,
Mat.
5.16
.
and
to
conuict
the
froward
and
wicked
woorld
,
Phil.
2.15
.
Let
the
world
therefore
continue
&
remaine
as
long
as
it
will
a
cursed
ground
,
for
which
Christ
praieth
not
,
Ioh.
17.9
.
ful
of
bryers
and
thornes
,
whereof
wee
must
take
good
heede
that
we
be
not
pricked
.
But
contrariwise
though
we
are
in
the
midst
of
it
,
let
vs
not
stand
to
communicate
with
his
vnfruitful
works
1.
Cor.
5.9
.
and
Ephes.
5.11
.
but
let
vs
bee
and
continue
fruitfull
trees
strong
Palmes
,
fragrant
Cedars
,
smelling
sweete
and
pleasing
the
Lord
,
encreasing
and
florishing
from
daie
to
daie
vnto
the
glorie
of
God
.
Let
vs
praie
our
good
God
and
father
of
his
great
grace
and
mercie
to
perfect
in
vs
his
holie
work
hee
hath
begunne
,
to
the
end
wee
maie
seeke
for
and
finde
in
him
our
whole
repose
and
contentment
,
without
beeing
deceiued
and
seduced
by
the
vaine
shew
and
appearance
of
this
world
,
but
that
rather
following
the
example
of
Moses
the
faithfull
seruant
of
God
,
the
reproch
it selfe
of
Christ
be
more
precious
vnto
vs
,
then
al
the
riches
and
treasures
of
Aegypt
,
Heb.
11.24
.
that
in
the
middest
of
this
stinking
and
contagious
world
wee
maie
bring
foorth
fruites
of
a
good
and
sweete
smel
vnto
him
who
hath
transplanted
vs
out
of
the
world
in
his
holy
house
.
And
because
that
hitherto
contrarie
vnto
our
dutie
wee
haue
beene
and
yet
are
,
negligent
,
forgetfull
and
vnthankfull
in
this
behalfe
,
let
vs
craue
at
his
hands
mercy
and
forgiuenesse
as
followeth
.
Almighty
God
&c.
THE
SEVENTEENTH
SERMON
.
Our
helpe
be
in
the
name
of
God
,
&c.
It
is
written
as
followeth
in
the
second
Chapter
of
the
Canticle
of
Canticles
,
the
3.
and
4.
verses
.
3
As
is
the
Apple
tree
among
the
trees
of
the
forrest
,
so
is
my
Welbe-loued
among
the
young
men
.
I
haue
earnestly
desired
his
shade
,
I
sate
downe
,
and
his
fruite
was
sweete
vnto
my
mouth
.
4
He
brought
me
into
the
place
of
the
banquet
,
and
his
banner
ouer
me
was
Dilection
or
Loue
.
1
Wherefore
the
Bridegroome
is
likewise
compared
vnto
a
tree
which
beareth
fruite
.
2
What
the
forrest
of
this
woorlde
is
since
the
Sin
of
man
,
and
what
difference
there
is
betweene
this
tree
and
others
.
3
Whence
the
appetite
we
haue
of
eating
of
the
fruite
of
this
tree
,
opposed
to
that
tree
whose
fruit
our
first
father
was
forbidden
to
eate
,
proceedeth
.
4
It
is
not
inough
to
looke
on
this
tree
and
to
account
him
faire
:
but
we
must
also
sit
vnder
the
shadow
of
him
.
5
We
must
also
eate
of
the
fruit
therof
,
and
this
fruite
is
verie
sweete
.
6
The
Bridegroome
leadeth
his
spouse
farther
hauing
eaten
and
rellished
this
fruit
into
the
hall
where
the
banquet
is
,
that
all
of
vs
togither
be
there
fullie
fed
and
satisfied
;
which
thing
is
at
this
daie
especiallie
represented
vnto
vs
in
the
banquet
of
the
holie
Supper
.
7
Where
this
banquetting
hall
is
,
and
how
we
ought
to
behaue
our selues
therein
being
brought
into
it
.
8
A
comparison
of
this
banquetting
hall
,
with
the
haunts
of
the
false
Church
.
9
A
large
&
ample
description
of
the
banner
of
Dilection
,
vnder
which
the
spouse
resteth
and
reposeth
.
10
An
exhortation
to
come
vnto
this
banquet
.
WE
haue
vnderstood
in
the
two
vers.
going
before
what
testimony
the
Bridegrome
,
who
knoweth
himselfe
and
his
spouse
best
,
hath
giuen
of
that
perfection
which
is
in
himself
,
&
of
that
which
it
pleaseth
him
to
like
and
accept
of
in
his
spouse
.
Followeth
now
what
the
spouse
testifieth
shee
hath
found
&
receiued
of
the
excellencie
of
her
Bridegroome
,
whom
shee
compareth
vnto
an
apple
tree
full
of
most
pleasant
fruit
and
growing
in
the
midst
of
a
forest
of
wilde
trees
and
such
as
are
vtterlie
different
in
nature
from
this
apple-tree
:
wherein
are
shewed
vs
great
and
high
mysteries
.
For
first
of
al
it
is
true
that
in
respect
of
the
spirituall
norishment
and
life
,
the
simple
sauor
and
smell
of
a
Rose
or
some
other
flower
doth
best
represent
it
vnto
vs
,
and
after
a
more
spirituall
manner
then
grosse
and
materiall
meate
,
as
a
Peare
or
other
like
fruit
:
but
to
assure
vs
of
that
which
we
ought
to
seek
after
for
the
sustenance
of
the
true
life
,
the
infirmitie
of
our
faith
requireth
that
we
should
bee
taught
according
vnto
our
rudenesse
and
weaknesse
.
And
this
is
the
cause
why
,
for
that
men
liue
not
by
the
odour
and
smell
of
flowers
,
but
must
eate
and
drink
to
be
sustained
:
the
holy
ghost
compareth
and
likeneth
in
this
place
this
Bridegrome
,
whom
he
had
before
compared
vnto
a
Rose
and
a
Lilly
,
vnto
an
apple-tree
and
other
like
fruitful
tree
.
For
the
woorde
which
Salomon
heere
vseth
,
as
also
that
of
the
latins
which
signifieth
an
apple
,
comprehendeth
in
generall
euerie
fruitful
tree
men
eate
of
,
be
it
of
apple
,
or
nut
.
So
we
see
that
vnder
the
auncient
couenant
the
Lord
represented
this
Bridegroome
and
the
life
which
we
receiue
of
him
,
by
the
sacrifices
and
oblations
of
creatures
more
corporal
then
this
:
and
vnder
the
new
couenant
hee
would
haue
water
and
bread
and
wine
to
be
vnto
vs
sacramentall
signes
of
that
which
himselfe
doth
in
vs
vnto
the
end
and
consummation
of
the
world
.
2
The
Bridegroome
therefore
is
compared
by
the
spouse
vnto
a
fruitful
tree
,
but
planted
in
the
middest
of
a
forrest
,
and
amongst
other
trees
which
are
nothing
like
vnto
him
.
Wherein
we
see
what
a
correspondence
there
is
betweene
the
Church
,
which
is
as
a
Rose
among
the
thornes
,
and
her
Bridegrome
being
a
fruitful
tree
planted
among
other
wild
trees
.
Before
the
sinne
and
transgression
of
man
it
was
not
so
,
when
there
was
nothing
neither
among
the
fruites
of
the
earth
,
nor
otherwise
in
al
this
whole
worlde
,
which
agreed
not
with
God
the
Creator
,
and
which
was
not
answering
vnto
the
desire
of
man
,
whom
God
appointed
to
be
ruler
and
gouerner
of
al
these
inferiour
creatures
.
But
the
sinne
of
man
hauing
brought
foorth
thornes
and
bryars
,
Gen.
3.18
.
it
is
no
maruaile
if
this
change
and
alteration
be
found
:
but
this
is
rather
to
bee
woondred
at
,
that
it
pleaseth
the
Lord
of
his
infinite
goodnes
to
grub
vp
in
some
part
of
the
world
these
brambles
and
bryars
,
and
to
plant
himselfe
there
as
a
fruitful
tree
,
to
the
end
that
some
number
,
whome
it
hath
pleased
him
to
elect
before
the
foundation
of
the
world
,
might
feede
and
be
sustained
vnder
his
shadow
.
Wee
read
in
the
prophecie
of
Daniel
,
Dan.
4.20
.
how
that
great
monarck
Nebuchadnetzer
is
compared
vnto
a
goodly
great
tree
vnder
which
the
greatest
part
of
the
woorld
had
a
couert
.
But
this
implieth
nothing
but
a
temporall
power
,
and
such
as
continueth
but
a
small
time
.
And
therefore
all
such
trees
are
subiect
to
bee
cut
downe
,
yea
rooted
vp
and
consumed
in
their
time
,
as
it
is
written
in
that
prophecie
.
But
heere
mention
is
made
of
an
apple-tree
which
representeth
him
whose
kingdome
is
euerlasting
,
as
the
father
who
planted
it
promised
it
should
bee
:
whereas
contrariwise
al
wild
plantes
shal
one
daie
be
rooted
vp
and
cast
into
euerlasting
fier
.
This
is
then
the
imp
which
is
sprouted
out
of
the
stocke
of
Isaie
,
vnder
whom
all
the
nations
of
the
earth
should
be
gathered
there
to
rest
themselues
,
Esai
.
11.1.10
.
and
this
goodlie
tree
of
life
figured
by
that
in
the
garden
of
paradise
,
Gen.
2.9
.
Apoc.
2.7
.
of
whom
whosoeuer
eateth
he
can
neuer
die
.
But
let
vs
note
well
that
which
the
spouse
addeth
.
For
whereunto
would
this
tree
serue
vs
if
wee
applied
him
not
to
his
right
vse
?
Happie
is
that
womb
which
bare
thee
,
said
that
woman
of
whom
it
is
spoken
,
Luk.
11.27
.
and
happie
are
the
pops
which
gaue
thee
suck
.
But
the
Lord
aunswered
that
they
were
more
happy
who
hear
the
word
of
the
lord
&
keep
it
.
Which
is
no
other
then
this
which
the
spouse
here
saith
,
namely
,
that
she
sate
downe
vnder
the
shadow
of
this
Apple-tree
,
&
hath
eaten
of
the
fruit
which
shee
found
most
sweete
and
pleasaunt
vnto
her
tast
.
But
let
vs
set
downe
and
examine
al
the
wordes
which
shee
heere
vseth
.
3
I
haue
,
saith
she
,
earnestly
desired
to
be
vnder
thy
shadow
.
Wee
must
therefore
first
of
al
haue
this
hungrie
appetite
,
which
we
saie
in
common
speech
,
is
a
good
sawce
for
all
kinde
of
meate
.
But
alas
haue
we
it
of
our selues
?
No.
Experience
sheweth
vs
we
haue
it
not
.
For
the
world
is
so
farre
from
seeking
after
this
foode
,
that
contrariwise
,
albeit
the
Bridegroom
hath
so
long
a
time
cryed
by
his
Prophet
,
Come
,
come
yee
which
are
thirsty
,
come
yee
to
the
waters
,
and
yee
that
haue
no
siluer
,
come
take
and
eate
,
come
I
saie
take
wine
and
milk
without
siluer
and
without
mony
.
Wherefore
laie
you
out
your
substaunce
for
foode
which
is
naught
worth
,
and
why
emploie
you
the
trauel
for
a
thing
which
satisfieth
you
not
?
Hearken
diligently
vnto
me
,
and
eate
that
which
is
good
,
and
let
your
soule
be
merry
with
this
fatnes
.
Encline
your
eare
&
come
vnto
me
,
&
harken
vnto
me
that
your
soulmate
liue
,
&
that
I
may
make
an
euerlasting
couenant
with
you
,
&
may
ratifie
my
free
&
sure
promises
made
vnto
Dauid
,
Esa.
55.1
.
&
cryed
yet
again
in
person
&
that
with
a
loud
&
shril
voice
standing
in
the
temple
,
saying
:
If
anie
man
thirst
,
let
him
come
vnto
me
and
drink
.
He
that
beleeueth
in
me
,
as
saith
the
Scripture
,
out
of
his
belly
shall
flow
riuers
of
water
of
life
,
Ioh.
7.37.38
.
And
in
another
place
,
Come
,
come
yee
vnto
me
all
that
trauel
&
are
heauie
laden
,
and
I
will
refresh
you
,
Mat.
11.28
.
although
I
saie
the
Bridegroome
cryeth
out
in
this
sort
,
yet
is
there
scarse
one
man
to
be
found
among
a
thousand
,
who
hath
notwithstanding
eares
to
hear
,
feete
to
goe
after
,
handes
to
reach
after
and
to
receiue
this
heauenly
food
and
norishment
.
Nay
which
is
more
,
some
being
inuited
and
called
to
the
banquet
refuse
to
come
,
others
spit
out
againe
the
food
they
there
did
eat
,
which
they
should
haue
kept
within
them
&
digested
,
a
thing
verily
most
lamentable
&
pitiful
to
consider
.
Knowing
therfore
that
we
are
so
clean
out
of
tast
of
this
meate
,
that
wee
haue
no
appetite
at
all
of
our
owne
nature
to
anie
thing
saue
that
which
is
hurtful
and
deadlie
,
let
vs
be
carefull
and
diligent
to
praie
vnto
our
good
God
,
to
forme
in
vs
a
contrarie
desire
,
to
knowe
and
consider
of
the
beuty
&
goodnes
of
this
fruite
.
We
read
how
Eue
our
first
mother
,
poysoned
with
the
venom
of
that
old
serpent
,
had
an
appetite
to
the
eating
of
that
fruite
which
she
was
forbidden
,
because
she
saw
it
fair
to
see
,
and
good
to
eat
.
In
that
she
thought
it
to
be
faire
and
goodlie
to
see
,
therein
she
deceiueth
her selfe
nothing
at
all
,
but
(
had
not
her
vnderstanding
beene
vtterlie
corrupted
she
would
neuer
haue
thought
that
that
could
bee
good
to
eate
,
the
eating
whereof
shee
was
forbidden
by
the
mouth
of
her
Creator
himselfe
.
In
such
sort
doth
Satan
deale
with
vs
euerie
daie
,
by
the
meanes
of
our
concupiscences
sette
on
fire
and
entised
by
the
outward
shewe
and
appearance
of
thinges
,
to
bring
vs
vnto
sinne
and
transgression
:
and
yet
wee
doe
much
worse
and
are
more
deceiued
a
great
deale
then
euer
Eue
was
.
For
the
tree
which
she
tooke
to
be
faire
,
was
indeed
faire
and
pleasant
to
behold
,
though
it
was
not
good
to
be
eaten
of
.
But
as
for
vs
,
besides
that
wee
abuse
the
beuty
and
goodnesse
of
the
creatures
of
God
as
she
did
,
we
are
so
blinde
,
that
that
which
is
most
foule
seemeth
vnto
vs
most
faire
,
and
that
most
sweete
which
is
indeede
most
bitter
,
vntill
such
time
as
it
pleaseth
God
of
his
mercie
to
chaunge
our
senses
,
and
to
enable
them
throughly
to
discerne
betweene
that
which
is
good
&
that
which
is
euil
,
Heb.
5.14
.
In
a
word
this
tree
wherof
the
spouse
here
speaketh
,
is
that
of
which
if
we
eate
not
,
we
can
haue
no
life
in
vs
,
contrarie
to
that
tree
,
of
which
our
first
Parentes
were
forbidden
vnder
paine
of
death
to
eate
.
4
And
seeing
the
deadly
tast
of
that
forbidden
tree
hath
caused
vs
to
lose
all
lust
and
appetite
of
eating
and
liking
the
fruit
of
the
second
,
which
is
the
only
remedie
we
haue
against
death
,
we
are
continually
to
pray
vnto
God
,
that
it
will
please
him
to
make
vs
to
know
the
beuty
and
goodnesse
of
this
fruit
,
to
haue
a
through
appetite
thereunto
,
to
desire
first
to
sit
vs
vnder
the
shadowe
of
it
:
which
thing
we
are
diligently
to
consider
of
.
For
among
other
commodities
which
trees
haue
,
in
places
of
heat
&
of
parching
,
their
fresh
&
wholsome
shade
is
not
the
least
.
And
what
heat
or
burning
is
greater
then
that
of
this
world
,
seeing
we
beare
besides
within
our selues
,
as
it
were
the
suburbs
of
hel
,
where
that
fire
is
which
is
neuer
quenched
?
True
it
is
that
according
vnto
the
example
of
the
rich
man
▪
of
whom
mention
is
made
,
Luk.
15.
the
men
of
this
world
insteed
of
perceiuing
this
wretched
and
miserable
estate
,
find
therein
a
certain
cool
refreshing
,
&
cannot
abide
them
who
would
bring
them
thence
vnto
this
true
refreshing
shade
,
but
in
the
end
they
feele
it
to
their
great
&
remediles
sorrow
;
when
they
are
fallen
,
as
we
say
,
out
of
a
could
feuer
into
an
hot
ague
,
from
whence
they
can
neuer
get
out
again
.
This
shade
therfore
is
the
true
repose
&
rest
of
a
mans
conscience
,
which
is
no
where
els
to
be
found
but
vnder
this
tree
,
which
we
ought
aboue
all
things
to
couet
after
,
as
himselfe
also
signifieth
by
that
lesson
which
he
teacheth
vs
,
Mat.
11.29
.
Let
vs
adde
hereunto
that
which
the
spouse
saith
,
namely
,
that
she
is
sitten
vnder
this
shade
.
For
to
what
purpose
were
it
to
enter
into
a
place
of
refreshing
,
&
afterward
to
go
out
of
it
?
And
this
is
it
which
serueth
as
it
were
for
an
inditement
against
so
many
flying
&
giddy
minds
&
spirits
,
who
happily
begin
wel
,
but
end
most
il
:
some
of
them
wauering
now
on
oneside
,
&
sometimes
on
an
other
,
without
resoluing
them selues
any
way
,
as
Elias
reproched
them
of
his
time
,
1.
King
.
18.24
.
others
whirling
about
like
fanes
and
wethercockes
with
euerie
winde
,
Ephes.
4.14
.
Iam.
1.6
.
others
turning
themselues
the
cleane
contrary
way
,
as
an
infinite
number
of
lewd
and
wicked
Apostataes
and
reuolters
doe
at
this
day
,
for
whom
it
would
haue
beene
better
they
had
neuer
bin
borne
.
To
all
this
sort
of
dealing
is
opposed
that
which
the
Spouse
saith
in
this
place
,
that
shee
is
sitten
vnder
the
shade
of
this
tree
.
Which
serueth
not
onely
to
the
reproofe
and
condemnation
of
those
whom
we
haue
already
spoken
of
,
but
also
of
a
sort
of
curious
companions
who
come
neare
the
tree
,
onely
to
gaze
on
it
and
to
looke
on
them
who
sitte
vnder
it
;
as
also
of
those
,
who
albeit
they
depart
not
from
vnder
the
shade
of
this
tree
,
but
pretend
to
stay
vnder
it
,
notwithstanding
are
alwaies
gadding
so
after
this
and
that
,
that
they
feele
not
the
one
halfe
of
this
comfortable
refreshing
of
this
shade
.
Which
thing
is
represented
vnto
vs
in
the
person
of
Martha
,
preferring
the
desire
she
had
of
prouiding
of
corruptible
foode
for
her
guest
,
the
true
&
incorruptible
life
,
so
far
as
to
take
it
il
that
her
sister
Mary
al
that
time
sate
stil
at
Iesus
feet
hearkening
vnto
his
word
.
But
what
did
the
Lord
answere
her
?
Martha
,
Martha
,
thou
art
carefull
and
encombrest
thy selfe
after
many
things
,
but
one
thing
is
necessary
,
Mary
hath
chosen
the
better
part
,
which
shall
neuer
be
taken
from
her
.
And
would
to
God
all
of
vs
had
well
&
throughly
learned
this
lesson
.
Which
if
we
had
,
we
should
see
no
longer
others
walking
vp
and
downe
and
telling
of
newes
,
others
sitting
at
their
tables
a
making
of
good
cheere
,
others
in
their
shoppes
marchandising
and
traffiking
,
others
out
of
towne
to
get
in
their
debts
,
or
rather
their
reuenewes
,
while
the
Lorde
inuiteth
vs
to
be
at
his
feete
and
vnder
the
coole
shade
of
that
incomparable
sweete
refreshing
of
his
.
Wee
haue
a
long
time
warned
euery
one
hereof
,
and
we
cry
out
for
it
in
vaine
,
but
wisedome
cannot
be
iustified
but
by
her
children
.
5
The
spouse
therefore
witnesseth
vnto
vs
the
contrary
,
that
shee
is
sitten
vnder
the
shade
,
and
which
is
more
,
shee
addeth
that
she
was
not
idle
neither
.
For
she
emploied
her
time
to
feed
herselfe
with
the
fruite
of
this
tree
,
whose
excellent
sweetnes
she
highly
commendeth
.
The
house
of
god
,
which
is
the
enclosure
of
this
tree
,
and
the
harbour
and
dwelling
place
of
the
church
,
is
not
the
enclosure
of
some
precious
and
stately
building
,
whereinto
a
man
entreth
to
see
the
goodly
woorkemanship
of
vaultes
or
of
pillers
,
the
glittering
of
gold
,
and
of
siluer
,
and
of
precious
stones
,
nor
a
place
into
which
a
man
goeth
to
hear
the
Quire
or
the
Organes
which
fill
the
eares
:
but
it
is
a
place
where
the
pure
word
of
God
is
sincerely
preached
in
the
hearing
and
sight
of
euery
man
,
with
exhortations
,
consolations
,
warnings
and
necessary
reprehensions
vnto
saluation
,
not
to
returne
thence
but
being
fed
with
the
true
and
solide
food
of
inestimable
sweetenesse
to
the
soules
of
them
who
tast
and
sauour
it
indeede
.
For
this
is
indeede
the
foode
which
caused
Saint
Peter
and
his
companions
to
stay
with
Iesus
Christ
their
master
,
when
others
departed
from
him
,
at
what
time
the
same
Saint
Peter
said
vnto
his
master
,
Lord
,
to
whom
shall
we
goe
?
Thou
hast
the
words
of
eternall
life
,
Ioh.
6.68
.
as
it
is
elsewhere
said
,
that
the
doctrine
of
the
eternall
and
euerliuing
is
the
restority
of
the
soule
,
that
the
testimony
of
the
euerliuing
is
true
,
giuing
wisedome
vnto
the
ignorant
,
the
commaundements
of
the
euerliuing
are
right
,
reioycing
the
soule
,
&
the
doctrine
of
the
euerliuing
pure
,
enlightening
the
eies
,
more
to
be
desired
then
gold
,
yea
then
the
finest
gold
,
&
more
sweete
then
any
hony
,
yea
the
hony
combe
.
Psal.
19.8
.
&c.
6
Nowe
the
spouse
to
shewe
vs
that
this
Bridegroome
of
hers
nourisheth
her
not
by
halfes
,
but
prouideth
her
of
drinke
aswell
as
of
meate
,
addeth
that
the
Bridegroome
hath
led
her
from
vnder
this
tree
,
into
a
place
appointed
for
the
drinking
of
his
wine
,
if
we
had
not
rather
vnderstand
by
these
words
which
Salomon
here
vseth
the
banquetting
hall
:
wherein
we
are
first
to
note
that
she
saith
not
,
that
she
went
,
but
that
the
Bridegrome
led
her
thither
:
to
the
end
wee
alwaies
remember
,
that
as
grace
beginneth
in
vs
our
saluation
,
creating
in
vs
to
will
,
so
must
the
same
grace
guide
and
direct
forwarde
the
same
will
which
it
gaue
vs
.
For
without
this
insteede
of
making
forward
one
pace
,
we
shal
fal
flat
to
the
ground
.
But
as
it
is
he
which
leadeth
vs
,
so
wee
must
folowe
him
:
and
so
by
consequent
it
is
not
ynough
to
haue
eaten
of
this
fruite
in
our
owne
home
,
but
wee
must
goe
in
vnto
the
banquet
.
We
must
I
saie
ioyne
our selues
vnto
our
brethren
,
&
make
a
good
confession
of
our
faith
altogither
euen
before
men
also
▪
as
for
this
ende
,
namely
for
this
common
banquet
,
the
seuenth
daie
hath
beene
from
the
beginning
of
the
world
separated
from
the
other
,
and
the
three
solemne
feastes
established
vnder
the
Lawe
.
Such
also
were
at
the
beginning
of
the
Christian
Church
those
common
feastes
of
the
Christians
,
whereof
mention
is
made
in
the
Actes
of
the
Apostles
,
and
1.
Cor.
11.20
.
and
Iude
12.
ioined
with
the
celebration
of
the
holie
Supper
.
Where
are
then
the
false
Nicodemites
of
our
daies
?
Where
are
they
who
for
fear
of
men
keepe
themselues
close
,
bearing
themselues
in
hand
that
they
need
not
to
come
in
vnto
the
banquet
?
No
,
no
,
the
Lord
wil
haue
indeede
euery
man
to
meditate
and
praie
by
himself
too
sitting
vnder
the
shade
of
this
tree
,
but
hee
will
haue
also
euerie
one
to
enter
in
into
this
banquetting
hall
,
and
there
to
feast
togither
,
for
which
cause
also
christian
assemblies
haue
a
speciall
promise
,
Matth.
18.20
.
and
24.18
.
as
there
is
a
special
warning
also
giuen
vs
that
wee
take
heede
howe
wee
despise
such
assemblies
,
Heb.
10.15
.
for
which
cause
wee
see
many
horrible
iudgementes
fallen
vpon
manie
.
Let
vs
also
learne
that
grace
is
added
vnto
grace
vnto
him
,
vnto
whom
it
is
giuen
to
vse
it
well
,
as
is
shewed
in
the
parable
of
the
talentes
,
Matth.
25.
which
is
heere
declared
vs
by
that
which
the
spouse
saith
,
namely
,
that
being
before
as
it
were
in
the
fielde
,
sate
vnder
this
tree
,
and
eating
of
the
fruite
thereof
with
a
good
stomacke
,
she
was
afterwardes
led
in
farther
into
the
hall
of
this
great
feast
,
where
shee
was
yet
more
aboundantly
fedde
,
and
that
in
such
sort
as
that
she
confesseth
that
shee
fell
into
a
sound
,
not
beeing
able
to
receiue
and
conceiue
of
such
exceeding
intertainement
.
Let
vs
note
in
the
third
place
which
I
haue
touched
in
one
word
,
namelie
,
that
Iesus
Christ
prouideth
vs
not
onely
of
meat
,
but
also
of
drinke
too
,
that
is
to
say
,
that
in
him
alone
wee
must
wholly
and
entirely
seeke
after
and
find
our
whole
sustenance
and
spiritual
norishment
.
Which
he
would
also
shew
vs
visiblie
&
sensibly
in
the
bread
of
the
holie
Supper
,
which
is
a
certaine
&
sure
testimonie
of
the
partaking
of
the
bodie
which
was
giuen
for
vs
:
and
in
the
wine
which
is
the
sacrament
of
the
precious
blood
shed
for
vs
,
not
to
be
set
before
our
visible
eie
(
seeing
it
cannot
now
be
seene
but
by
the
eies
of
faith
)
but
to
bee
trulie
communicated
after
a
spirituall
fashion
vnto
a
spirituall
and
eternal
life
.
The
like
is
to
bee
vnderstood
of
the
ordinarie
preaching
and
administration
of
the
word
,
in
which
also
Iesus
Christ
presenteth
himselfe
wholy
vnto
vs
,
to
be
receiued
as
it
were
by
the
hand
of
faith
.
7
And
therefore
let
vs
remember
,
my
brethren
,
that
this
place
,
this
place
I
say
,
wherein
wee
are
,
as
also
all
other
assemblies
of
the
faithful
,
were
there
but
two
or
three
gathered
together
,
are
this
wine-seller
or
banquetting
hal
of
that
great
King
of
whom
mention
is
made
,
Luk.
14.17
.
And
who
is
he
who
being
admitted
into
the
house
of
some
great
Lord
,
to
sit
with
him
at
his
table
,
would
willingly
&
wittingly
bring
thither
with
him
any
filthinesse
or
villany
?
Therefore
alwaies
and
as
oft
as
we
heare
the
trumpet
of
the
Lord
to
sound
,
calling
vs
into
his
house
,
I
meane
so
oft
as
wee
heare
the
bell
ringing
vnto
a
sermon
,
we
ought
not
to
go
▪
but
to
runne
,
nay
to
fly
thither
:
&
yet
not
so
at
randon
,
but
that
we
first
prepare
our selues
,
through
a
true
contrition
,
and
consideration
both
of
the
death
of
him
who
inuiteth
vs
vnto
this
banquet
,
preuenting
vs
by
his
great
mercy
,
as
also
of
the
excellency
of
that
treasure
which
he
wil
there
distribute
vnto
vs
,
that
we
bring
thither
a
mind
apt
and
ready
to
be
taught
,
an
heart
full
of
appetite
of
this
heauenly
foode
:
in
a
woorde
,
a
most
ardent
desire
of
receiuing
,
eating
,
liking
and
digesting
so
precious
a
meate
,
to
shew
afterwards
the
fruits
&
effectes
thereof
,
within
and
without
our
house
,
at
home
and
abroade
,
farre
and
neare
,
by
all
our
actions
aswel
of
the
body
as
also
of
the
minde
.
But
what
?
It
is
no
marueile
though
we
haue
no
tast
and
feeling
of
such
a
liberality
of
our
God
,
seeing
the
most
part
contemne
it
,
others
eate
of
this
food
but
for
a
fashion
,
and
very
few
there
be
who
digest
it
,
to
bee
susteined
by
it
,
a
miserable
and
lamentable
case
,
and
for
which
we
shal
pay
one
day
sweetely
,
if
wee
thinke
not
betimes
better
vpon
it
.
8
But
I
pray
you
wherein
do
those
pestilent
harbours
of
Idoles
,
which
they
cal
the
bookes
of
the
ignorant
,
resemble
the
hall
of
this
banquet
?
Where
insteede
of
administring
this
precious
liquor
,
mens
eares
are
filled
with
howlings
,
and
their
harts
impoisoned
with
errors
,
where
vnder
shadowe
of
deuotion
&
bearing
men
in
hand
that
they
are
fedde
by
an
attourney
,
they
deuour
widdowes
houses
,
yea
Kings
Crownes
and
scepters
:
where
in
lieu
of
the
true
Iesus
Christ
,
they
feede
the
woorlde
with
a
Iesus
Christ
of
past
,
&
for
a
full
measure
of
all
manner
of
sacrilege
,
they
haue
vtterly
rakt
away
one
of
the
two
sacramentes
of
the
holy
supper
.
But
if
these
be
to
be
condemned
,
as
sure
they
are
,
what
shall
become
of
them
who
come
vnto
this
banquet
,
otherwise
well
prouided
and
administred
,
to
their
iudgement
and
condemnation
?
9
Moreouer
wee
may
not
lightly
passe
ouer
that
which
the
spouse
addeth
,
namely
that
the
banner
or
standarde
,
or
ensigne
of
her
bridegroome
which
is
vpon
her
,
that
is
to
say
,
vnder
which
she
marcheth
,
is
called
dilection
or
good-will
.
For
as
in
an
armie
,
the
ensigne
is
it
,
which
distinguisheth
euery
band
and
company
vnder
which
euerie
souldiar
is
to
march
,
so
the
loue
and
good-wil
which
Iesus
Christ
beareth
vs
is
that
,
which
assembleth
vs
together
to
compose
this
bodie
which
is
called
the
Church
:
which
linketh
and
keepeth
vs
one
to
an
other
,
which
helpeth
and
aideth
vs
in
all
the
assaults
and
combates
which
wee
are
to
sustaine
.
For
what
induced
and
perswaded
this
great
God
to
make
the
worlde
for
man
?
Nothing
but
his
good
pleasure
to
make
a
creature
,
in
which
he
would
declare
by
effect
his
singular
loue
and
affection
,
that
is
to
saie
,
because
he
would
make
one
creature
whom
he
would
indeed
entirely
loue
,
so
far
as
to
make
it
gouernour
&
ruler
of
al
the
creatures
else
below
,
as
if
he
had
reserued
for
himself
the
place
aboue
,
to
commit
vnto
him
that
below
,
Psal.
115.16
.
And
now
certainlie
this
is
exceeding
much
,
nay
so
great
,
as
no
man
is
able
to
comprehend
the
infinitnes
of
such
bountie
towardes
the
creature
which
was
not
yet
in
beeing
:
but
what
is
this
in
comparison
of
that
which
is
shewed
in
the
woork
of
the
redemption
of
this
vnthankful
and
traiterous
creature
?
And
that
before
the
foundation
of
the
world
he
prouided
for
this
,
that
man
being
thus
iustlie
condemned
vnto
death
,
should
not
onelie
not
perish
,
but
be
exalted
by
meanes
of
his
exceeding
loue
into
a
degree
aboue
the
Angels
themselues
?
Ephes.
1.2
.
In
such
sort
,
as
that
a
man
maie
and
ought
to
saie
,
not
praising
the
euill
,
but
praising
him
who
draweth
light
out
of
darknesse
:
O
happie
fal
which
hath
brought
vs
higher
:
o
most
happie
darknesse
without
which
this
truly
great
light
,
had
neuer
appeared
vnto
vs
.
For
man
had
he
not
falled
,
had
continued
a
creature
fashioned
for
his
excellent
qualities
,
to
be
as
it
were
a
visible
pourtrait
of
the
inuisible
creator
:
but
the
fall
of
his
which
made
him
like
vnto
the
brute
beasts
,
serued
for
an
occasion
vnto
the
creator
,
not
to
be
ashamed
of
him
,
but
to
ioyn
&
vnite
man
so
neer
vnto
himselfe
,
that
hee
and
the
eternall
Sonne
of
God
are
but
one
person
,
Man-God
,
and
God-man
.
And
what
moued
God
to
doe
this
admirable
worke
?
Certainly
nothing
but
his
infinit
goodnes
&
loue
,
as
the
Prophet
writeth
,
Psal.
8.5
.
and
144.3
.
And
who
can
say
the
contrarie
?
This
counsaile
of
his
beeing
once
determined
,
what
induced
this
great
God
to
execute
and
perfourme
it
by
so
rare
,
so
straunge
,
so
admirable
a
meanes
,
that
the
Angels
themselues
(
according
as
it
was
figured
in
those
two
Cherubins
hauing
their
face
turned
ouer
the
couering
of
the
Arke
of
the
couenant
)
doe
yet
desire
to
comprehend
it
more
&
more
,
Exod.
25.10
.
and
1.
Pet.
1.12
.
Certainelie
this
cannot
haue
proceeded
but
from
the
same
fountaine
of
his
vnspeakable
dilection
and
loue
,
through
which
hee
had
accepted
of
vs
in
his
son
,
Ephes.
1.6
.
&
Ioh.
3.16
.
And
what
moued
this
Bridegrome
,
the
eternall
of
God
,
to
chuse
vnto
himselfe
this
polluted
mayden
to
make
her
his
spouse
?
To
beare
with
her
for
so
manie
her
adulteries
?
Ier.
3.1
.
What
more
?
To
make
himselfe
subiect
vnto
the
curse
of
the
father
,
Gal.
3.13
.
to
giue
his
life
for
her
,
Ephes.
5.25
.
to
carry
her
sinnes
euen
vpon
the
tree
of
his
crosse
,
1.
Pet.
2.24
.
Phi.
2.8
.
Certainlie
this
loue
and
goodwill
of
his
,
the
depth
whereof
no
man
is
able
to
sound
,
or
measure
the
height
,
bredth
,
or
length
thereof
,
Eph.
3.18
And
what
is
the
ground
and
foundation
of
our
faith
,
but
this
assurance
,
that
we
are
loued
with
an
vnuariable
and
vnchaungeable
Dilection
?
Rom.
8.38
.
And
how
could
wee
hope
in
him
,
and
how
cal
vpon
him
without
the
testimonie
of
the
holie
Ghost
,
which
teacheth
vs
and
sealeth
it
vs
in
our
hearts
that
he
loueth
vs
?
Rom.
8.15
.
Ga.
4.6
.
1.
Cor.
2.12
.
Iam.
1.6
.
This
is
it
therefore
in
a
word
which
the
spouse
would
saie
in
this
place
,
that
nothing
else
inuiteth
her
to
retire
her selfe
vnto
God
,
and
to
haue
her
refuge
vnto
him
,
nothing
assureth
and
ascertaineth
her
,
nothing
else
distinguisheth
and
maketh
her
different
from
the
world
,
but
the
loue
which
her
Bridegrome
beareth
her
,
whereunto
as
vnto
her
ensigne
she
keepeth
her selfe
,
to
bee
couered
therwith
and
as
it
it
were
wrapped
in
it
.
Neither
may
we
think
it
straunge
that
the
name
of
Dilection
or
Loue
is
giuen
vnto
this
standard
,
seeing
that
yet
more
significantlie
the
name
of
Loue
or
Dilection
is
attributed
vnto
God
himselfe
,
because
that
he
is
the
fountaine
thereof
from
whence
it
floweth
vpon
vs
,
beeing
his
nature
to
loue
man
▪
yea
,
such
as
he
hath
chosen
,
whom
hee
iustifieth
and
sanctifieth
,
and
wil
finally
glorifie
.
And
this
Loue
engendreth
,
back
againe
another
loue
in
vs
,
being
giuen
vs
to
loue
him
,
who
hath
loued
vs
so
much
as
is
to
be
seene
by
this
whole
Canticle
.
And
this
is
the
cause
why
the
spouse
addeth
that
shee
soundeth
with
mutual
Dilection
which
shee
beareth
vnto
her
welbeloued
.
The
exposition
whereof
we
wil
defer
vnto
another
time
.
10
Let
vs
now
take
all
heedefull
care
to
make
our
profit
of
this
so
excellent
and
precious
a
doctrine
,
suffering
God
to
lead
vs
into
this
great
and
goodlie
hall
of
the
banquet
,
whereunto
we
are
inuited
euerie
daie
,
let
vs
forget
whatsoeuer
is
without
,
to
keepe
vs
vnto
this
precious
banquet
,
let
vs
forget
,
I
saie
,
the
loue
of
this
world
and
of
our selues
,
as
if
there
were
therin
any
commodity
or
happines
,
whereas
all
this
is
nothing
else
but
vanitie
of
vanities
:
let
vs
cheare
our selues
in
this
feast
with
this
true
wine
,
quickning
our
spirites
and
eating
of
this
sweete
fruit
of
eternal
life
:
and
let
our
whole
heart
bee
on
high
,
where
he
looketh
for
vs
and
reacheth
out
his
armes
there
to
receiue
vs
,
and
to
make
vs
his
coheirs
&
companions
with
him
of
the
kingdome
of
heauen
,
with
him
,
I
saie
,
who
hath
loued
vs
so
much
and
shal
loue
vs
vnto
the
end
.
And
because
that
contrarie
vnto
our
duety
in
this
behalfe
,
wee
haue
beene
,
and
yet
are
so
slothfull
and
so
giuen
vnto
the
worlde
,
and
vnto
our selues
,
naie
so
rebellious
towards
him
and
vnthankful
,
wee
wil
craue
mercie
at
his
handes
as
followeth
.
Almighty
God
&c.
THE
EIGHTEENTH
SERMON
.
Our
helpe
be
in
the
name
of
God
,
&c.
It
is
written
as
followeth
in
the
second
Chapter
of
the
Canticle
of
Canticles
,
the
5.6
.
and
7.
verses
.
5
Cause
my
spirites
to
come
vnto
me
with
those
flagons
:
make
mee
a
bed
with
those
Apples
:
for
I
faint
(
or
sound
)
with
loue
.
6
Let
his
left
hand
be
vnder
my
head
,
and
let
his
right
hand
embrace
me
.
7
Daughters
of
Ierusalem
,
I
charge
you
by
the
Roes
and
by
the
Hindes
,
that
ye
stir
not
vp
,
nor
waken
my
loue
,
vntil
she
please
.
1
The
most
perfect
are
not
capable
of
the
sweetenes
of
the
meates
of
this
banquet
,
but
we
maie
not
haue
lesse
appetite
for
all
this
.
2
A
complaint
against
the
contempt
of
this
sweete
and
wholesome
nourishment
.
3
The
difference
betweene
that
wine
which
is
drawne
out
of
the
true
vessels
,
and
that
which
is
sower
,
mustie
,
poysoned
,
as
well
olde
as
newe
,
and
from
what
tree
the
true
apples
,
which
fetch
our
spirites
againe
vnto
vs
,
are
gathered
.
4
The
vertue
and
force
which
maketh
our
eating
and
drinking
in
this
feast
profitable
vnto
vs
consisteth
and
resteth
in
God
alone
;
and
the
great
abuse
committed
both
in
this
poynt
as
also
in
doctrine
,
and
the
sacramentes
.
5
Wherefore
the
spouse
is
not
contented
to
be
held
vp
with
one
of
her
Bridegroomes
handes
onely
.
6
We
must
by
particular
meditation
digest
the
spirituall
nourishment
wee
receiue
in
this
banquet
.
7
Satan
and
his
complices
busie
themselues
in
nothing
more
,
then
to
hinder
this
digestion
,
but
the
Bridegroome
holdeth
them
and
brideleth
them
so
far
as
pleaseth
him
.
8
It
is
especially
needeful
that
God
represse
those
who
trouble
the
repose
and
quiet
of
his
spouse
within
.
9
God
wanteth
no
executioners
of
his
iust
iudgements
,
especiall
against
the
perturbers
and
troublers
of
his
spouses
repose
and
peace
.
10
After
meditation
we
must
awake
,
and
proceed
to
the
practise
of
a
christian
life
:
and
touching
great
abuse
committed
in
this
behalfe
.
11
A
conclusion
touching
the
summe
of
that
which
is
contained
in
this
and
in
the
sermon
before
.
WE
haue
left
the
spouse
in
the
banquetting
hall
in
the
most
wished
estate
she
could
desire
,
&
now
to
hear
her
speak
,
it
seemeth
the
cleane
contrarie
,
seeing
she
speaketh
as
if
shee
were
quite
out
of
heart
,
hauing
lost
al
strength
,
&
being
brought
as
a
man
would
saie
vnto
an
vtter
extremity
.
We
must
therefore
note
that
our
infirmity
and
weaknesse
is
such
and
so
great
,
that
cannot
in
truth
suffer
either
ioie
or
sorrow
,
if
the
one
,
or
the
other
surpasse
our
capacitie
.
In
such
sort
that
as
a
man
may
die
by
hauing
his
heart
ouerstraitned
and
locked
vp
with
anguish
and
sorrowe
:
so
maie
the
like
also
happen
vnto
him
,
if
his
hart
bee
ouermuch
opened
and
enlarged
with
a
suddain
and
ouer
great
ioy
.
The
like
we
see
to
come
to
passe
in
many
places
of
the
holy
and
sacred
history
,
that
holy
personages
become
for
a
time
no
better
then
deade
men
,
if
the
Lord
appeare
vnto
them
in
anie
vnaccustomable
maiesty
As
the
Apostle
witnesseth
&
saith
,
that
when
it
pleased
God
to
make
him
to
see
things
that
cannot
be
told
,
he
knew
not
whether
it
were
himselfe
,
his
spirit
remaining
within
the
body
,
or
were
otherwise
rauished
out
of
himselfe
,
1.
Cor.
12.2
.
Act.
22.17
.
And
that
the
like
hapned
also
vnto
the
prophets
beeing
filled
with
the
spirit
of
God
,
appeareth
by
that
we
reade
,
1.
Sam.
19.24
.
The
spouse
therfore
in
this
place
,
being
present
at
this
banquet
,
saith
that
the
apprehension
&
conceit
of
so
great
a
fauour
,
&
as
well
the
sweetnes
of
the
fruite
of
this
Apple-tree
,
as
also
the
sauour
of
that
drink
shee
drank
in
this
banquet
,
maketh
her
to
sound
,
as
beeing
at
the
first
not
capable
thereof
.
Not
that
therefore
shee
had
lost
all
appetite
(
for
contrariwise
she
calleth
for
that
wine
and
for
those
Apples
)
but
as
if
shee
desired
that
she
might
haue
them
in
such
sort
,
as
that
thereby
she
might
bee
brought
vnto
herselfe
againe
,
whereas
shee
was
not
able
to
beare
them
in
ouer
great
aboundaunce
.
Cause
therefore
,
saith
she
,
my
spirit
to
come
againe
vnto
me
,
by
giuing
me
of
that
wine
,
and
making
mee
as
it
were
a
bed
of
those
Apples
:
by
the
odour
whereof
my
spirites
may
be
recreated
as
men
are
wont
to
doe
vnto
them
who
beginne
to
faint
at
heart
,
to
whom
they
giue
not
anie
great
quantity
to
eate
or
drinke
,
but
a
droppe
or
two
of
wine
,
or
some
other
sweet
thing
to
smell
vnto
,
to
cause
their
spirites
to
come
vnto
them
.
2
And
what
shall
I
say
touching
this
point
,
but
that
it
seemeth
in
a
manner
,
that
there
is
no
longer
any
Church
in
the
world
?
For
euen
in
our
time
,
in
which
it
hath
pleased
God
not
onely
to
set
vp
the
hall
of
this
banquet
,
but
also
to
leade
vs
in
thither
&
to
offer
vs
this
very
same
meat
,
&
this
very
same
drink
,
after
the
most
requisite
sort
of
prouision
that
possibly
may
bee
made
:
where
are
those
,
who
insteede
of
apprehending
so
exceeding
a
bountie
as
to
be
therewith
rauished
,
voutsafe
so
much
as
to
sit
downe
at
table
?
Or
being
sitten
downe
,
to
eate
and
relish
and
to
digest
this
meate
with
an
eager
stomacke
&
hungrie
appetite
?
Nay
rather
on
the
contrary
side
,
doe
we
not
as
did
the
children
of
Israell
,
who
fell
some
to
loathing
the
Manna
,
which
they
could
not
at
the
first
sufficiently
praise
&
commend
?
The
Lorde
therefore
of
his
mercy
sharpen
our
appetite
,
&
correct
our
tast
,
&
make
vs
this
true
spouse
,
of
whom
it
is
here
spoken
.
3
Let
vs
note
farther
that
it
is
not
spoken
here
of
all
wine
,
but
of
the
wine
of
those
vessels
saith
the
spouse
.
For
there
is
a
mingled
wine
,
such
as
the
Pharisies
gaue
the
people
to
drink
.
There
is
also
a
vineger-wine
,
a
dead
and
turned-wine
,
yea
a
poisoned
wine
,
as
is
that
with
which
the
great
whore
of
Rome
hath
poisoned
the
kings
&
nations
,
Apoc.
17.2
.
to
make
them
to
raue
and
to
rage
,
as
Ieremy
also
speaketh
of
that
other
Babylon
,
Ier.
51.17
.
And
therefore
wee
must
take
diligent
heed
we
be
not
herein
deceiued
,
the
world
being
ouer
ful
,
and
now
more
then
euer
,
of
such
brewers
and
minglers
of
this
wine
,
that
is
to
say
,
of
this
word
of
God
which
ought
to
be
sincerely
and
purely
administred
,
as
the
Apostle
warneth
vs
,
proposing
himselfe
for
an
example
,
2.
Cor.
2.17
.
warning
elsewhere
al
the
faithfull
,
to
proue
all
things
and
approue
the
good
:
1.
Thess.
5.21
.
We
must
therefore
followe
the
example
of
them
of
Beroea
,
who
,
as
it
is
written
,
Act.
17.11
.
before
they
would
drinke
the
wine
which
was
presented
them
by
the
hande
of
the
Apostle
himselfe
,
a
faithful
seruant
of
God
,
would
first
see
and
know
whether
it
agreed
with
the
wine
of
the
old
vessels
or
barrels
,
namely
that
which
the
Prophets
gaged
and
drewe
:
which
when
they
had
found
,
then
they
receiued
it
and
drank
thereof
:
as
it
is
also
said
by
the
Lord
,
Mat.
13.52
.
that
euerie
scribe
and
doctor
which
is
wel
taught
in
the
kingdome
of
heauen
,
is
like
vnto
an
house-holder
which
bringeth
forth
of
his
treasure
things
new
and
old
.
And
here
we
must
againe
take
diligent
heed
of
satans
and
his
ministers
subtilty
,
who
would
beare
vs
in
hand
that
al
old
wine
is
good
,
and
must
be
receiued
:
which
is
most
false
.
For
there
is
aswell
olde
wine
mingled
and
poisoned
,
as
new
wine
,
which
we
must
warily
take
heede
of
.
The
receipt
therefore
to
preserue
vs
there-from
,
or
if
happily
wee
haue
dronke
of
it
,
to
vomit
it
vp
againe
,
is
first
,
to
consider
wel
whether
it
be
drawen
out
of
the
true
vessels
of
the
Lordes
seller
,
which
are
the
writings
of
the
Prophets
and
Apostles
,
otherwise
called
,
the
old
&
the
new
Testament
,
&
so
consequently
reiect
and
refuse
without
all
exception
whatsoeuer
wine
is
drawen
elsewhere
.
Againe
seeing
the
craft
and
subtilty
of
these
lewd
tauerners
&
poisoners
is
such
,
that
they
infect
&
corrupt
euen
the
pure
wine
drawn
out
of
the
true
vessels
:
we
must
in
the
second
place
consider
of
wel
,
not
only
the
colour
,
which
they
can
wel
tell
how
to
counterfet
,
but
especially
the
sauor
&
the
tast
,
before
we
swallowe
downe
one
drop
of
it
.
Asmuch
is
meant
by
that
which
the
spouse
saith
afterwarde
,
not
simply
that
they
should
make
her
a
bed
of
apples
,
but
of
those
apples
,
to
wit
,
of
those
which
are
gathered
from
the
true
apple
tree
,
which
is
the
tree
of
life
:
of
which
whosoeuer
eareth
,
hee
shall
neuer
see
death
,
Ioh.
6.51
.
4
But
yet
this
spouse
is
not
so
contented
,
if
the
Bridegrome
hold
not
vp
her
head
with
one
hand
&
her
body
with
the
other
,
&
that
for
two
reasons
.
The
first
because
the
force
and
vigor
of
that
wine
,
and
of
those
apples
,
that
is
to
say
,
of
the
preaching
of
the
worde
of
God
which
quicken
our
hart
&
cause
our
spirits
to
come
again
vnto
vs
,
dependeth
wholly
and
entirely
vpon
the
inward
power
and
working
of
God
,
without
which
the
woorde
preached
is
no
other
thing
then
a
sound
which
entreth
in
at
the
one
eare
,
and
goeth
forth
at
the
other
:
and
the
sacramentes
are
nothing
els
but
vaine
shewes
and
representations
of
thinges
terrestriall
and
common
:
saue
that
the
contempt
,
either
of
this
woord
or
of
these
sacraments
condemneth
the
contemner
&
despiser
of
them
before
God
.
For
it
is
for
sorcerers
,
charmers
,
and
inchaunters
,
to
attribute
a
power
of
woorking
vnto
the
bare
and
simple
pronuntiation
of
wordes
,
be
they
vnderstood
and
liked
of
,
or
not
:
as
also
to
attribute
any
kind
of
holinesse
or
vertue
of
working
in
our
soul
vnto
the
signe
of
the
Sacrament
,
is
not
only
superstition
,
but
execrable
and
damnable
Idolatry
.
For
this
is
a
thing
denied
vnto
the
Angels
themselues
,
this
vertue
being
incommunicably
proper
and
belonging
vnto
God
,
signifieng
only
by
his
word
and
by
his
sacraments
,
that
which
he
doth
truely
woorke
and
effect
within
and
in
the
heart
and
soule
of
euery
faithful
by
his
only
powerfull
woorking
:
which
I
will
declare
and
make
plaine
vnto
you
by
a
familiar
similitude
,
that
we
iut
not
any
more
and
runne
a-shelfe
on
such
Idolatry
and
very
manifest
sorcery
.
The
question
therefore
being
of
corporall
nourishment
,
because
God
hath
so
ordained
it
from
the
beginning
,
that
the
creatures
should
be
sustained
in
their
earthly
and
sensuall
life
,
as
Saint
Paul
calleth
it
,
by
that
which
the
earth
bringeth
forth
and
produceth
,
Gen.
1.29.30
.
It
is
certain
that
God
hath
withal
giuen
&
as
it
were
enclosed
in
the
bread
,
that
which
the
Prophet
calleth
the
staffe
of
bread
,
Ezech.
4.16
.
that
is
to
say
,
a
natural
vertue
and
power
to
maintaine
the
strength
of
body
in
him
who
eateth
thereof
and
can
digest
it
.
Likewise
he
hath
giuen
vnto
the
wine
a
naturall
and
inwarde
vertue
and
property
to
sustaine
and
to
cheare
the
heart
of
man
which
drinketh
thereof
competently
and
measurablie
:
Psal.
104.15
.
The
like
is
of
other
creatures
created
for
the
vse
of
this
corporall
life
with
giuing
of
thankes
,
1.
Tim.
4.3
.
as
it
commeth
also
to
passe
in
many
other
creatures
ordained
for
remedies
of
sicknesses
and
diseases
,
against
which
,
wee
see
that
god
hath
inserted
in
them
a
certaine
proper
and
natural
force
and
vertue
,
reseruing
stil
notwithstanding
vnto
himselfe
the
right
&
power
of
making
this
vertue
of
theirs
auailable
,
or
not
auailable
in
his
creatures
,
according
vnto
his
good
will
&
pleasure
:
so
that
it
is
on
iust
cause
,
that
we
craue
of
him
our
daily
bread
,
as
confessing
,
that
as
hee
alone
hath
made
the
bread
,
so
he
hath
compassed
and
limited
the
vertue
and
force
thereof
:
in
which
respect
wee
must
auouch
and
confesse
,
that
himselfe
is
the
first
and
true
cause
of
our
beeing
and
nourishment
:
but
as
for
the
life
spirituall
and
eternall
,
that
is
in
such
sort
resiant
and
abiding
in
the
onely
person
of
Iesus
Christ
,
the
true
and
only
bread
of
life
,
that
there
neuer
was
,
nor
is
,
nor
shal
be
any
creature
whatsoeuer
in
heauen
,
or
in
earth
,
or
belowe
the
earth
,
which
hath
in
it
any
one
dram
,
be
it
neuer
so
litle
,
of
this
force
&
vertue
,
which
truely
quickneth
&
liueth
vnto
eternall
life
.
For
euen
as
himselfe
alone
hath
doone
all
thinges
which
were
requisite
for
our
saluation
:
so
the
force
&
vertue
both
of
disposing
the
soule
of
man
to
receiue
&
apprehend
that
which
he
hath
doone
for
vs
,
as
also
of
applying
this
saluation
,
is
no
where
els
but
in
the
sole
person
of
Iesus
Christ
,
whence
it
must
flowe
and
be
powred
vpon
vs
by
the
vertue
and
power
of
the
holy
ghost
,
which
is
also
the
essential
power
of
the
father
and
the
sonne
:
of
whom
for
this
cause
Iesus
Christ
hath
said
,
he
shall
take
of
mine
and
shall
shewe
it
vnto
you
,
Ioh.
16.14.15
.
What
do
the
Angels
then
touching
our
saluation
?
They
are
ordained
of
God
to
oppose
and
set
themselues
against
all
aduerse
and
contrary
powers
(
as
we
see
it
verified
in
Daniel
)
being
camped
about
the
faithfull
,
Gen.
32.2
.
Psal.
34.8
.
In
a
woord
,
they
are
his
messengers
vnto
the
saynts
,
Act.
10.3
.
Heb.
1.14
.
but
not
that
they
haue
any
vertue
or
power
,
either
in
whole
or
in
any
part
whatsoeuer
,
to
drawe
vs
vnto
God
:
to
chaunge
our
heartes
of
stone
into
heartes
of
flesh
:
to
giue
vs
eares
to
heare
:
to
open
our
heart
,
much
lesse
to
iustifie
and
to
sanctifie
vs
.
For
all
this
is
properlie
appertaining
vnto
God
our
father
,
by
his
holy
spirit
,
in
his
sonne
Iesus
Christ
.
And
what
is
the
power
of
men
chosen
and
sent
vnto
this
purpose
?
To
be
the
embassadors
of
God
,
to
announce
and
declare
his
wil
,
to
sow
,
to
plant
,
to
water
the
field
into
which
they
are
sent
,
in
asmuch
as
they
preach
the
word
&
administer
the
sacramentall
signes
:
but
who
is
it
that
disposeth
and
fitteth
the
land
,
which
of
it selfe
is
barraine
and
stony
,
to
receiue
the
seede
?
Who
maketh
it
to
grow
,
to
bud
forth
,
to
florish
,
to
beare
fruite
?
The
onelie
sonne
of
righteousnesse
,
the
onely
appointed
Prince
and
Sauiour
to
giue
repentaunce
and
remission
of
sinnes
vnto
his
Israel
,
Act.
5.31
.
What
is
then
the
vse
of
the
word
?
To
signifie
vnto
the
soule
of
man
by
the
eares
,
that
wherefore
the
woords
are
in
euery
language
and
toung
ordained
,
and
nothing
else
:
in
such
wise
,
that
in
respect
of
them
who
haue
not
the
vnderstanding
of
the
toung
in
which
a
man
speaketh
,
and
of
them
which
well
vnderstand
the
toung
,
but
haue
not
receiued
of
God
the
capacity
of
vnderstanding
,
to
discerne
and
like
of
that
which
soundeth
in
their
eares
,
this
word
hath
no
more
efficacie
of
working
vnto
saluation
,
then
if
one
should
speake
vnto
a
deade
man
.
And
the
sacramentes
what
vertue
haue
they
?
To
represent
vnto
the
eies
that
which
the
sacramentall
promise
saith
vnto
the
eares
,
and
nothing
else
.
What
doth
then
the
water
of
Baptisme
doe
in
the
administration
thereof
?
It
testifieth
vnto
the
eies
and
other
the
senses
of
him
which
is
Baptised
being
come
vnto
age
,
that
as
the
common
water
washeth
away
the
filth
and
vncleannesse
of
the
bodie
,
so
Iesus
Christ
hath
by
his
death
and
passion
washed
awaie
and
done
forth
al
our
sinnes
,
and
purified
and
clensed
vs
from
our
corruption
to
glorifie
vs
one
day
in
life
eternal
.
This
is
it
I
saie
which
it
testifieth
and
witnesseth
vnto
vs
,
&
not
that
it
can
cause
any
thing
to
be
perfourmed
in
vs
vnto
farther
sanctification
,
or
produce
anie
thing
in
vs
in
that
behalfe
,
as
beeing
therfore
called
sacred
&
holy
,
not
that
it
hath
anie
more
puritie
or
holinesse
in
it selfe
then
common
water
:
but
onelie
because
it
is
appointed
and
dedicated
vnto
this
holie
vse
,
to
be
an
holy
,
heauenlie
and
spirituall
testimonie
of
our
sanctification
,
by
the
ordinance
of
God
.
The
like
is
to
bee
said
of
the
sacramentall
signes
of
the
holy
Supper
of
the
Lorde
,
to
wit
,
that
the
bread
and
the
wine
are
holy
and
sacred
testimonies
ordained
of
God
to
witnes
vnto
our
eies
things
inuisible
,
and
such
as
are
effectuated
and
wrought
in
vs
by
the
onelie
working
and
power
of
the
holie
Ghost
,
namely
,
that
as
receiuing
bread
and
wine
corporally
for
the
norishment
of
the
bodie
and
mainteinance
of
this
corporall
life
:
so
embracing
by
faith
our
Lord
Iesus
Christ
,
true
God
and
true
man
,
he
is
made
ours
and
wee
are
made
his
most
nearely
and
straitly
by
a
spiritual
communication
which
we
haue
with
him
,
and
by
the
true
iuyce
of
spirituall
and
eternall
life
and
nourishment
which
we
draw
from
him
:
to
the
end
to
liue
eternallie
in
bodie
and
soule
with
him
,
when
this
blessed
and
happie
daie
shall
come
.
I
saie
therefore
againe
,
that
,
to
attribute
anie
inwarde
vertue
and
power
vnto
the
woords
,
though
the
wordes
be
such
as
are
ordained
by
God
and
pronounced
in
his
name
:
semblaby
to
attribute
anie
vertue
vnto
the
administratours
of
the
woorde
or
of
the
sacramentes
:
yea
farther
to
attribute
anie
spiritual
force
of
woorking
vnto
the
sacramental
signes
,
is
a
most
open
and
detestable
,
not
onelie
superstition
,
but
also
Idolatrie
.
5
To
come
now
vnto
the
speach
of
our
spouse
,
knowing
this
,
she
desireth
both
hands
,
that
is
to
saie
the
power
and
vertue
of
her
Bridegroom
to
make
that
wine
and
those
Apples
profitable
to
her
,
and
by
this
meanes
to
cause
her
spirits
to
come
againe
vnto
her
.
Secondlie
shee
therefore
desireth
this
,
because
shee
knoweth
that
if
the
second
grace
accompanie
not
the
first
,
and
the
third
the
second
,
and
so
on
vnto
the
end
,
nothing
would
bee
perfected
and
effected
in
vs
,
and
we
would
incontinentlie
vomit
vp
againe
the
meate
and
drinke
wee
receiued
,
with
how
good
an
appetite
so
euer
wee
first
sauoured
and
ate
it
:
and
so
our
latter
estate
and
condition
should
bee
worse
then
the
first
,
and
from
sounding
wee
should
fall
into
an
vtter
fainting
and
giuing
vp
the
ghost
.
And
therefore
if
we
wil
be
this
true
Church
,
there
is
no
thinking
of
our selues
proper
and
able
men
straight
way
,
when
we
haue
receiued
a
little
,
and
so
content
our selues
with
that
measure
of
faith
we
haue
,
though
we
had
an
hundred
thousand
times
more
then
wee
haue
:
but
we
must
haue
a
perpetual
appetite
,
desiring
that
which
wee
haue
alreadie
,
to
the
end
it
may
be
stil
continued
&
encreased
in
vs
:
crauing
of
God
new
strength
,
and
that
it
would
please
him
not
to
lead
vs
into
tentation
:
but
continue
to
sustaine
and
hold
vp
with
one
hand
our
weake
and
heauie
head
,
&
embracing
with
the
other
hand
our
hart
and
our
wil
altogither
fainting
and
languishing
,
naie
for
the
most
part
of
time
,
rebelling
against
him
:
to
the
end
that
beeing
fortified
in
all
the
faculties
and
actions
of
the
bodie
and
soule
,
and
so
strengthened
throughlie
in
bodie
and
soule
,
wee
may
end
our
course
happilie
and
receiue
the
crowne
which
he
hath
prepared
for
vs
.
6
It
followeth
now
to
see
how
the
spouse
being
by
means
of
that
wine
,
and
those
apples
come
vnto
herselfe
,
is
in
this
place
proposed
vnto
vs
as
it
were
in
a
deepe
rest
,
not
of
a
sleep
,
which
would
bereaue
her
of
al
manner
of
feeling
of
that
good
,
which
she
receiueth
in
this
feast
,
as
we
see
how
that
natural
sleepe
is
no
other
vnto
vs
than
the
Image
of
death
,
hindring
the
actions
of
al
our
senses
,
albeit
that
God
hath
ordained
it
for
the
refreshing
and
strengthening
of
our
poore
bodie
,
which
hath
need
of
this
comfort
,
and
would
not
otherwise
be
able
to
indure
&
continue
in
his
daily
trauell
.
But
we
must
vnderstand
by
this
sleepe
of
the
spouse
,
that
happy
repose
and
contentment
,
which
euerie
faithful
soule
enioieth
,
being
sequestred
from
all
earthly
cogitations
and
thoughts
to
be
occupied
onely
in
the
good
digesting
of
that
which
it
hath
eaten
in
this
feast
,
to
be
thereby
nourished
,
that
is
to
say
,
of
that
which
shee
hath
learned
and
receiued
in
the
Church
of
the
Lorde
,
hearing
his
woorde
and
receiuing
his
sacraments
:
euen
as
after
corporall
repast
,
a
man
quitting
and
laying
aside
all
his
corporal
actions
,
setteth
himselfe
to
sleep
,
to
digest
that
which
he
hath
eaten
and
dronken
,
thereby
to
be
preserued
&
susteined
.
This
repose
them
is
nothing
els
but
that
meditation
whereof
it
is
spoken
,
Psal.
1.2
.
and
Psal.
16.17
.
And
elsewhere
in
many
other
places
,
&
whereof
we
haue
excellent
examples
,
in
the
Canticles
or
songs
of
Samuels
mother
,
1.
Sam.
2.1
.
and
of
Dauid
,
2.
Sam.
7.18
.
of
Zacharie
,
of
the
virgin
Mary
,
of
Simeon
,
Luk.
1.
and
2.
For
so
farre
is
it
that
this
sleepe
causeth
the
saints
to
loose
their
speech
,
that
contrariwise
it
is
it
which
openeth
their
mouth
,
not
to
talke
as
in
a
dreame
,
but
to
speake
as
being
rauished
into
heauen
.
This
is
it
which
we
see
happened
vnto
Saint
Peter
,
in
the
history
of
the
transfiguration
of
the
Lord
,
hauing
his
eies
dazeled
with
the
appearaunce
of
his
glory
,
Mar.
9.6
.
7
Now
as
it
is
not
in
the
power
of
men
to
giue
vnto
vs
this
repose
and
rest
,
Ioh.
14.27
.
so
neither
can
they
take
it
from
vs
.
True
it
is
that
Satan
troubleth
it
,
and
cutteth
it
off
so
much
as
he
can
,
and
wanteth
no
helpes
,
yea
of
our
owne
selues
in
this
behalfe
and
to
this
purpose
.
But
yet
notwithstanding
it
is
not
in
the
power
of
any
to
trouble
vs
,
except
when
&
how
farre
it
pleaseth
God
they
shall
doe
it
.
This
is
it
which
we
are
heere
to
learne
touching
the
expresse
charge
,
the
Bridegroome
in
this
place
giueth
vnto
the
daughters
of
Ierusalem
,
that
they
trouble
not
this
rest
of
his
spouse
,
but
suffer
her
to
sleepe
quietly
so
long
as
shee
will
.
Wherein
we
haue
first
to
marcke
diligently
,
this
continuall
&
perpetual
prouidence
of
him
,
of
whom
it
is
saide
,
that
hee
that
keepeth
Israell
doth
neither
slumber
nor
sleepe
,
Psal.
121.4
.
And
therefore
it
is
vnto
him
we
must
make
our
only
repaire
and
refuge
saying
with
the
same
Dauid
:
I
will
laie
me
downe
to
sleepe
&
wil
not
wake
,
for
the
eternall
wil
defend
me
.
Which
he
doth
not
only
then
,
when
in
despite
of
the
Diuel
&
al
his
complices
wee
haue
some
rest
,
as
wee
may
say
,
that
for
these
fifty
yeares
or
thereabout
,
it
hath
pleased
God
to
continue
it
vnto
vs
in
this
place
,
and
as
it
is
said
,
Psal.
23.
to
feed
vs
in
al
aboundance
with
his
heauenly
foode
,
in
the
sight
and
view
of
all
the
enimies
of
his
trueth
:
but
also
principally
in
the
most
rough
tempestes
of
tryals
:
that
we
might
say
with
Dauid
:
he
hath
hid
me
in
his
tabernacle
in
the
time
of
aduersitie
according
vnto
those
wordes
with
which
the
Lord
conforteth
his
church
,
Esay
.
26.20
.
Arise
my
people
,
enter
into
thy
secret
chambers
and
shut
the
dore
vnto
thee
,
&
hide
thy selfe
for
a
litle
time
,
vntill
the
indignation
be
ouerpassed
.
It
is
the
Lord
then
who
giueth
this
true
repose
and
rest
vnto
his
Church
,
and
who
defendeth
it
so
farre
as
seemeth
expedient
vnto
his
blessed
will
.
8
But
what
are
these
daughters
of
Ierusalem
which
are
thus
adiured
in
this
place
?
Some
take
them
to
bee
the
damsels
of
the
spouses
traine
,
as
if
a
man
should
say
vnto
the
waiting
gentlewemen
of
a
Queene
,
take
heede
you
awake
not
your
Lady
&
Mistresse
.
But
it
were
needlesse
to
vse
so
solemne
a
charge
towardes
such
persons
:
and
it
seemeth
rather
that
this
is
spoken
vnto
them
who
would
not
faile
to
trouble
this
repose
and
rest
if
so
be
they
were
not
hindred
.
The
Bridegroom
therfore
in
this
place
calleth
them
daughters
of
Ierusalem
,
whom
the
spouse
before
,
Chap.
1.6
.
calleth
not
Her
sisters
,
but
Children
of
her
mother
:
namely
those
,
which
are
in
the
Church
but
not
of
the
Church
,
as
S.
Paul
putteth
a
great
difference
,
between
the
circumcised
without
,
&
the
circumcised
within
,
Rom.
2.18
.
saying
,
that
al
are
not
the
children
of
Abraham
,
which
are
of
the
posteritie
of
Abraham
,
Rom.
9.7
.
These
are
therfore
they
vnto
whom
the
Bridegrome
giueth
this
charge
,
as
vnto
those
,
who
are
the
nearest
,
&
therfore
the
most
dangerous
enemies
of
the
Churches
rest
,
as
experience
hath
dayly
shewed
,
&
yet
euery
day
stil
sheweth
them
to
be
.
For
who
are
they
who
at
this
daie
doe
most
hinder
the
aduancement
of
the
kingdome
of
God
,
and
that
the
Church
ioyeth
not
in
this
rest
?
They
are
neither
Iewes
nor
Turkes
which
so
much
doe
it
,
in
comparison
of
them
,
who
call
themselues
the
Catholique
Church
,
naie
the
chiefe
pillers
thereof
:
together
with
certaine
cursed
Apostates
and
heretiques
gone
foorth
from
vs
,
because
they
were
not
indeed
of
vs
,
1.
Ioh.
2.9
.
but
what
?
God
brideleth
them
notwithstanding
then
,
&
so
far
as
is
behooueful
&
expedient
,
as
it
is
said
in
this
place
.
9
As
for
the
Roes
and
Hindes
which
are
heere
taken
to
witnesse
of
this
charge
,
besides
that
this
maner
of
speech
is
agreeable
to
the
whole
tenour
of
this
Canticle
,
in
which
this
mutual
discourse
is
represented
to
be
had
between
those
which
are
in
the
fields
:
it
is
no
new
thing
that
the
Lord
and
his
seruants
,
take
to
witnes
against
men
al
sorts
of
creatures
:
as
the
heauens
and
earth
,
Deut.
32.1
.
the
oxen
&
the
stars
,
Esai
.
1.2
.
the
cranes
,
the
storcks
,
and
the
swallowes
,
Ier.
8.7
.
yea
the
mountaines
&
the
foundations
of
the
earth
,
Mich.
6.1
.
As
in
deed
there
is
no
creature
high
,
middle
,
nor
lowe
which
demaundeth
not
vengeaunce
of
God
,
against
such
as
are
rebellious
and
disobedient
vnto
his
commandementes
,
Rom.
8.21
:
Yea
when
it
pleaseth
God
,
hee
maketh
them
executioners
of
his
iudgementes
,
as
appeareth
by
the
sauadge
and
cruell
beastes
,
of
which
it
is
spoken
,
1.
King
.
13.25
.
and
2.
King
.
17.25
.
euen
the
verie
frogs
and
flies
,
as
appeareth
by
the
plagues
of
Aegypt
:
so
that
it
is
verilie
a
terrible
thing
to
fal
into
the
handes
of
the
liuing
god
.
And
with
this
are
they
especially
threatned
,
who
are
the
perturbers
&
troublers
of
the
church
,
otherwise
called
the
annointed
of
the
Lord
,
Psalm
,
105.15
.
and
which
are
heere
named
the
Bridegroomes
loue
,
a
woord
most
sweete
,
pleasant
and
amiable
.
O
wretched
and
wretched
againe
is
he
who
refuseth
to
haue
his
part
therein
,
especially
now
when
the
sonne
hath
reuealed
vnto
vs
al
the
secretes
of
our
saluation
,
as
vnto
his
frindes
,
and
not
as
vnto
his
seruantes
,
Ioh.
15.15
.
yea
,
hath
confirmed
and
ratified
vnto
vs
this
infinit
Loue
and
Dilection
of
his
,
by
giuing
his
life
for
vs
.
10
But
what
meane
these
wordes
which
follow
,
vntil
she
wil
be
awaked
?
For
can
the
faithful
soule
be
full
of
this
sleepe
,
and
desire
to
be
awaked
out
of
it
?
Certainlie
Saint
Peter
had
no
such
meaning
in
the
historie
of
the
transfiguration
,
but
rather
desired
,
he
might
stay
continually
in
the
mountain
.
I
confes
therefore
that
such
a
meditation
and
as
it
were
such
a
retired
contemplation
of
euerie
faithfull
soule
,
is
a
thing
altogether
incomparable
in
respect
of
anie
thing
in
this
woorlde
besides
:
whereof
Dauid
may
be
a
witnes
Psal.
63.6.7
.
But
notwithstanding
seeing
the
members
of
the
Church
ought
not
onlie
to
receiue
this
nourishment
to
be
thereby
sustained
and
nourished
,
but
also
to
imploie
themselues
to
the
vse
and
seruice
of
the
whole
bodie
,
there
is
no
talke
of
being
alwaies
&
continuing
in
this
contemplation
:
but
we
must
come
also
vnto
action
and
trauaile
daie
and
night
,
euery
man
according
vnto
his
vocation
.
And
therefore
these
good
fathers
,
who
so
sequester
themselues
from
the
world
,
that
in
the
end
they
haue
neither
serued
to
their
own
&
others
profit
,
haue
greatlie
abused
themselues
.
So
wee
read
that
Iesus
Christ
,
the
true
and
perfect
patterne
of
Christian
life
,
withdrewe
himselfe
aside
at
euening
into
some
secret
place
:
but
he
emploied
al
the
day
in
going
vp
&
downe
,
in
teaching
and
doing
of
miracles
,
yea
busying
himselfe
so
far
as
that
he
forgate
his
meate
,
Mark
.
3.20
.
Saint
Paul
also
knoweth
not
which
of
the
two
he
should
chuse
,
namelie
,
either
to
be
dislodged
out
of
this
bodie
,
which
he
especially
desired
,
or
to
remaine
in
it
,
Phil.
3.23
.
and
that
to
trauel
night
and
daie
,
both
publikely
and
in
priuate
houses
,
Act.
20.20
.
And
this
is
the
cause
why
the
Bridegrome
would
haue
his
spouse
to
take
her
rest
and
that
soundlie
,
and
so
far
as
to
be
satisfied
therwith
,
and
no
man
to
trouble
her
repose
,
except
the
Bridegroome
would
so
haue
it
and
appoint
it
.
For
it
is
for
him
alone
to
wake
her
,
as
he
saith
afterwardes
,
and
her selfe
also
desireth
no
more
rest
then
it
pleaseth
her
Bridegroome
to
graunt
her
.
11
And
thus
you
see
in
summe
what
wee
are
to
learne
out
of
this
most
excellent
place
of
Scripture
full
of
singular
Doctrine
,
namely
that
it
is
in
God
alone
in
whom
we
must
seeke
after
our
true
felicity
,
hearing
and
meditating
day
and
night
his
holy
word
,
&
depending
on
his
prouidence
&
protection
,
vntill
wee
be
gathered
together
in
his
euerlasting
kingdome
,
where
this
holy
and
perpetual
marriage
shal
be
consummated
and
ended
.
Let
vs
now
with
hart
and
mouth
pray
vnto
him
for
his
grace
,
saying
as
followeth
.
Almighty
God
,
&c.
THE
NINETEENTH
SERMON
.
Our
help
be
in
the
name
of
God
&c.
It
is
written
as
followeth
in
the
second
Chapter
of
the
Canticle
of
Canticles
,
the
8.9
.
and
10.
verses
.
8
This
is
the
voice
of
my
welbeloued
,
behold
hee
commeth
leaping
ouer
the
mountaines
and
skipping
ouer
the
hils
.
9
My
welbeloued
is
like
a
Roe
,
and
like
an
Hind-calfe
.
Behold
he
is
behind
our
wall
,
looking
through
the
window
,
and
shewing
himselfe
through
the
lattise
.
10
My
welbeloued
hath
spoken
vnto
mee
and
saide
,
Vp
arise
my
loue
,
my
faire
one
,
and
come
thy
waie
.
1
Three
great
abuses
committed
in
contemplatiue
life
falsly
called
religion
.
2
It
is
from
the
voice
of
the
Bridegrome
that
this
desire
proceedeth
of
putting
our selues
into
the
waie
and
going
forward
in
our
vocation
.
3
Application
of
this
doctrine
vnto
the
Church
of
Geneua
.
4
The
more
then
marueilous
diligence
and
carefulnesse
of
this
Bridegroome
,
to
runne
vnto
his
spouse
.
5
A
comparison
of
this
diligence
with
our
sluggishnes
.
6
The
first
high
mountaines
▪
which
satan
and
his
complices
haue
reared
to
keep
the
spouse
from
her
Bridegroome
,
which
the
Bridegroome
mounteth
readily
ouer
,
without
staying
a
moment
.
7
Other
exceeding
rough
and
craggie
mountaines
of
our
sinnes
and
iniquities
,
trauersed
also
ouer
by
the
Bridegroome
.
8
The
Bridegrome
hath
also
taken
vpon
himselfe
the
bottomlesse
gulfe
of
the
curse
of
God
his
father
,
to
run
vnto
our
deliuerie
with
this
burden
on
his
shoulders
.
9
The
difference
betweene
the
new
and
the
olde
couenaunt
,
represented
by
the
similitude
of
a
wall
,
and
of
a
grate
or
lattise
.
10
This
Bridegroome
hath
neuer
beene
dumb
,
and
the
abuse
committed
in
this
behalfe
in
the
false
Church
.
11
The
woorde
of
the
Bridegroome
serueth
to
no
purpose
,
if
men
harken
not
vnto
it
,
and
if
they
awake
not
themselues
in
deede
.
12
Wherefore
this
spouse
is
called
the
faire
one
,
opposed
vnto
her
which
is
nothing
but
painted
.
13
The
true
spouse
is
neither
called
nor
goeth
else
whither
,
then
vnto
her
bridegrome
onelie
.
14
The
Bridegrome
must
come
vnto
vs
to
cause
vs
to
come
vnto
him
.
15
The
Bridegroome
neuer
came
vnto
his
spouse
,
or
at
this
day
presenteth
himselfe
vnto
her
to
stay
her
here
below
:
but
euer
called
&
yet
calleth
her
to
heauen
:
&
the
great
abuse
of
them
which
look
for
him
at
this
daie
corporallie
in
the
earth
.
16
These
words
come
thy
waie
ought
to
serue
vs
for
a
summe
and
abridgement
of
the
whole
doctrine
of
saluation
,
and
to
teach
vs
the
end
of
the
whole
life
of
a
Christian
.
WEE
haue
left
the
spouse
in
the
repose
and
rest
of
her
meditation
rauished
as
it
were
altogether
in
an
ecstasie
,
out
of
which
her
repose
,
she
is
now
awaked
by
the
Bridegrome
,
notwithstanding
not
to
trouble
her
,
but
to
leade
her
as
it
were
out
of
one
pleasure
into
an
other
.
The
like
commeth
to
passe
after
naturall
sleepe
,
which
being
taken
in
sufficient
measure
refresheth
a
man
,
&
raiseth
,
as
a
man
would
say
,
new
forces
in
him
:
as
contrariwise
the
same
,
if
it
passe
&
exceed
a
mean
,
breedeth
first
in
a
man
a
lazines
&
sluggishnesse
,
&
finally
draweth
a
man
into
a
bad
&
naughty
custome
.
So
is
it
in
this
spiritual
rest
,
which
the
soule
being
withdrawen
aside
by
it selfe
to
meditate
on
the
graces
of
God
,
and
to
be
occupied
in
praier
in
his
secret
chamber
,
Mat.
6.6
.
enioieth
:
bee
it
by
day
or
by
night
,
according
vnto
the
example
of
Dauid
in
many
of
his
Psalms
.
But
if
of
this
meditation
a
man
wil
make
a
contemplatiue
life
,
faslly
called
Angelical
,
he
committeth
therein
two
notable
faults
,
which
by
litle
and
litle
come
at
the
length
to
a
third
,
which
is
vtter
perdition
and
destruction
of
himselfe
.
For
first
a
man
departeth
&
withdraweth
himselfe
from
the
principall
dutie
of
a
Christian
,
which
is
to
serue
his
neighbour
according
vnto
his
vocation
:
which
cannot
bee
doone
if
a
man
sequester
himselfe
from
men
and
imploy
not
his
minde
in
any
other
actions
then
such
,
as
are
specially
and
particularly
belonging
vnto
himselfe
,
whereas
wee
ought
to
apply
al
the
knowledge
we
haue
in
humane
or
diuine
thinges
vnto
the
mutuall
profit
and
aduancement
of
one
an
other
.
Secondly
by
such
a
kinde
of
continuall
contemplation
,
it
is
vnpossible
but
a
man
will
become
at
the
last
sottish
and
fantasticall
,
especially
if
vnto
it
bee
added
an
austerity
of
life
without
meane
and
good
measure
:
and
at
last
after
that
a
man
hath
besotted
himselfe
with
such
a
dreaming
and
fantasticall
kind
of
life
,
he
beginneth
to
perswade
himselfe
by
little
and
little
,
not
only
in
that
false
and
damnable
opinion
of
merite
,
but
also
finally
,
that
he
is
arriued
to
the
greatest
perfection
that
may
be
,
nay
gone
beyond
Paradise
it selfe
.
I
let
passe
to
speake
of
the
notable
hypocrisie
,
and
other
most
stincking
filthinesse
which
is
hidden
vnder
the
cloke
and
colour
of
this
kind
of
life
,
which
falsly
appropriateth
to
it selfe
the
name
of
Religion
.
For
proofe
of
this
let
vs
look
no
farther
,
then
first
vnto
the
doting
dreams
which
are
found
aswel
in
the
legendes
of
these
holie
fathers
,
as
also
in
the
writings
of
certaine
contemplatiue
doctors
:
and
after
that
,
vnto
the
abuses
with
which
this
kinde
of
vermine
hath
filled
the
whole
world
,
and
poysoned
especiallie
al
Christendome
:
in
such
sort
that
the
Popes
themselues
haue
been
forced
and
constrained
to
decree
that
there
should
be
no
more
new
orders
of
monks
set
vp
,
as
that
decree
made
expreslie
to
this
purpose
in
that
great
Councel
of
Lateran
vnder
Pope
Innocent
the
third
,
An.
1215.
may
witnes
.
And
yet
for
al
that
,
behold
yet
a
new
swarme
of
locusts
,
the
order
of
the
Capuchins
,
&
of
those
shamelesse
companions
which
attribute
vnto
themselues
the
name
of
the
companie
of
Iesus
,
which
are
within
these
forty
yeares
crauled
out
of
the
bottomles
pit
,
to
happer
and
swarme
throughout
the
worlde
,
which
indeede
deserueth
nothing
else
but
to
be
broused
and
bitten
with
such
caterpillers
.
2
But
let
vs
go
out
of
this
sinck
,
and
return
vnto
this
spouse
,
who
is
now
awaked
by
her
Bridegroom
,
and
inuited
and
called
vnto
the
other
part
of
Christian
life
,
that
is
to
saie
,
the
other
kinde
of
conuersing
with
her
Bridegroome
,
namely
vnto
the
practise
of
that
which
she
hath
learned
and
meditated
.
For
what
is
this
else
,
to
rise
and
to
take
her
waie
to
come
vnto
him
,
but
to
order
and
direct
the
course
of
her
life
according
vnto
her
vocation
,
conformably
vnto
the
commaundementes
of
God
?
Thy
woorde
,
saith
the
Prophet
,
Psal.
119.
v.
105.
is
a
lanterne
vnto
my
feete
,
and
a
light
vnto
my
going
.
And
this
is
the
reason
why
we
are
warned
to
walke
in
his
waies
,
and
wherefore
Iesus
Christ
said
Walk
while
you
haue
the
light
.
But
how
shall
they
march
forward
and
walke
,
who
haue
no
legs
?
Trulie
this
must
bee
by
him
and
by
no
other
,
who
giueth
eies
vnto
the
blinde
,
and
straightneth
them
whose
limmes
are
crooked
,
Psal.
146.8
.
vnto
whom
the
Prophet
said
,
Teach
me
thy
right
waies
.
And
this
is
the
very
cause
also
why
the
spouse
in
this
place
confesseth
that
shee
was
awakened
by
the
voice
of
her
Bridegrome
,
and
not
of
her selfe
.
For
if
wee
cannot
of
our selues
praie
as
we
ought
,
Rom.
8.26
.
howe
can
it
proceed
of
our selues
either
to
wil
or
to
do
?
Phil.
2.13
.
But
this
voice
must
also
be
heard
&
receiued
by
his
grace
,
who
openeth
the
heart
to
hear
wel
,
Act.
16.14
.
as
this
spouse
in
this
place
witnesseth
,
shewing
that
shee
is
the
true
Church
,
according
vnto
the
saying
of
Iesus
Christ
,
that
his
sheepe
heare
his
voice
,
&
not
the
voice
of
a
straunger
,
Ioh.
10.3.5
.
In
a
word
therefore
,
we
would
neuer
come
vnto
him
,
naie
neuer
so
much
as
thinke
to
goe
vnto
him
,
if
he
came
not
first
vnto
vs
,
to
warne
vs
thereof
,
naie
to
forme
in
vs
the
desire
of
going
vnto
him
:
and
which
more
is
,
if
he
accompanied
not
this
grace
of
going
vnto
him
,
with
a
second
grace
of
blessing
and
effecting
in
vs
this
desire
of
going
vnto
him
to
the
end
that
that
might
bee
accomplished
in
vs
which
he
saith
by
his
Prophet
,
I
haue
made
my selfe
to
be
found
of
them
who
sought
not
after
me
,
Esai
.
65.1
.
3
And
neede
we
go
any
farther
then
vnto
our selues
,
who
are
here
to
verifie
this
doctrine
?
Behold
vs
a
multitude
assembled
partly
of
originary
inhabitants
borne
in
this
place
;
&
partly
also
,
and
that
too
for
the
most
part
,
gathered
together
out
of
many
nations
of
the
East
,
West
,
South
,
and
North.
Dare
the
borne-dwellers
of
this
Citty
say
,
that
themselues
did
first
seeke
after
this
bridegroome
?
Or
not
contrariwise
,
that
he
came
and
sought
them
?
Nay
must
they
not
confesse
that
the
Bridegroome
hath
espoused
them
by
plaine
miracle
,
bringing
them
an
happy
freedome
both
temporal
and
spiritual
:
wherein
he
stil
maintaineth
them
to
the
woonder
and
admiration
of
the
whole
worlde
?
And
as
for
vs
who
are
here
gathered
together
from
out
of
all
the
quarters
and
corners
of
the
world
,
if
we
consider
euerie
of
vs
out
of
what
bottomles
gulfe
and
dungeon
he
hath
drawen
vs
,
and
when
,
and
howe
:
must
wee
not
saie
vnto
him
:
Lord
vnto
thee
be
glorie
,
and
not
vnto
vs
?
But
alas
what
shall
become
of
them
who
hauing
heard
his
voice
,
and
hauing
giuen
their
word
also
they
would
goe
into
the
vineyard
,
nay
haue
gone
into
it
,
haue
there
become
deaffe
,
and
wicked
workers
?
Shal
he
not
say
vnto
them
:
Depart
from
me
ye
workers
of
iniquitie
,
I
know
you
not
?
4
Nowe
though
this
bee
a
benefit
altogether
inestimable
,
that
it
pleaseth
the
bridegroome
to
awaken
his
spouse
,
to
the
end
himselfe
might
teach
her
,
&
make
her
a
better
hus-wife
in
the
house
of
her
Bridegroome
▪
yet
what
is
this
in
respect
of
the
extreme
carefulnesse
and
diligence
which
hee
vseth
in
this
behalfe
?
He
mounteth
,
saith
the
spouse
,
ouer
the
mountaines
,
and
skippeth
ouer
the
hils
like
a
Roe
or
an
Hind
calfe
.
And
what
vnderstanding
of
man
is
able
to
comprehend
so
great
a
loue
and
good-will
?
His
sheep
are
wandred
and
straied
of
themselues
:
and
behold
the
sheepeheard
who
runneth
after
them
,
and
there
is
neither
rocke
,
nor
torrent
,
mountaine
,
nor
valley
,
which
can
stay
him
from
passing
ouer
vntil
he
finde
them
,
to
bring
them
backe
againe
vnto
the
fold
.
And
what
manner
of
sheepe
I
pray
you
?
Mary
such
as
are
stubborne
and
rebellious
,
and
seeke
themselues
after
the
wolfe
,
so
little
account
make
they
of
the
sheepeheard
.
And
of
what
sheepeheard
?
Of
such
a
one
as
hath
no
need
at
al
of
the
sheep
,
&
who
neither
feedeth
himselfe
with
the
flesh
,
nor
clotheth
himselfe
with
the
woll
of
them
,
and
which
of
themselues
can
bring
no
other
thing
vnto
their
sheepheard
then
al
maner
of
filthinesse
&
vncleannesse
,
&
yet
are
sought
after
of
him
notwithstanding
ouer
hill
and
dale
,
of
him
I
say
,
who
neither
hath
any
neede
of
them
,
neither
can
euer
receiue
any
commodity
by
them
.
For
there
is
nothing
letteth
,
but
that
this
which
is
here
spoken
of
this
agility
of
the
Bridegroome
in
hastening
to
waken
his
spouse
being
asleepe
,
may
not
bee
vnderstoode
of
an
other
sleepe
then
that
,
whereof
we
spake
before
.
In
a
word
if
the
Lord
made
not
hast
to
prouide
for
vs
,
who
doubteth
but
that
wee
should
haue
perished
a
thousand
times
before
we
could
haue
said
vnto
him
with
the
Prophet
,
O
Lord
think
vpon
mine
aide
,
ô
Lord
make
hast
to
succor
me
,
Psal.
70.2
.
And
therefore
it
is
not
without
great
reason
that
he
vpbraideth
vs
with
this
slothfulnesse
and
retchlesnesse
of
ours
by
his
Prophet
,
saying
,
I
haue
spoken
continually
vnto
you
from
the
morning
vnto
the
euening
,
and
you
haue
not
hearkned
vnto
me
:
I
haue
cryed
vnto
you
,
but
you
haue
not
heard
me
,
Ier.
7.13
.
and
11.7
.
5
Alas
,
my
brethren
,
it
is
of
vs
that
this
complaint
is
made
,
vnto
whom
the
Lord
for
these
eight
and
fortie
years
hath
not
ceased
to
crie
:
but
how
manie
are
there
who
insteede
of
awaking
,
according
vnto
the
exhortation
of
the
Apostle
,
Eph.
5.8
.
sleep
not
on
stil
in
their
sinnes
and
vices
,
yea
so
far
as
that
they
haue
left
no
place
more
neither
for
the
iudgementes
of
God
,
neither
for
the
faithfull
and
continuall
admonitions
of
his
seruants
?
And
yet
if
we
wil
be
this
true
spouse
of
Christ
,
we
shoud
doe
that
which
is
here
said
,
I
meane
we
should
assoone
as
the
Bridegrome
hath
spoken
,
saie
,
behold
the
voice
of
the
Bridegrome
,
we
should
goe
,
naie
wee
shoulde
runne
to
meete
him
,
with
our
lampes
in
our
handes
,
to
enter
in
vnto
the
marriage
feast
,
as
it
is
spoken
in
the
parable
of
the
virgins
,
Mat.
25.
before
he
swear
that
we
shal
not
enter
into
his
rest
,
Psal.
95.11
.
6
Now
to
make
vs
the
more
ashamed
of
our
slownes
and
sluggishnes
,
wee
must
consider
of
this
similitude
of
the
Roe
or
hind-calfe
,
vnto
which
the
Bridegrome
is
in
this
place
compared
,
as
vnto
beastes
of
great
agilitie
and
nimblenes
:
especially
if
we
take
the
word
which
Salomon
here
vseth
,
not
for
a
Roe
,
but
for
a
chamoise
or
gemps
,
which
is
a
beast
more
swift
then
the
other
without
comparison
,
&
of
an
incredible
venterousnes
and
dexterity
together
to
leape
from
cliffe
to
cliffe
,
as
if
it
were
a
beast
that
rather
flieth
,
as
a
man
might
saie
,
then
leapeth
.
Behold
then
why
it
is
saide
that
this
Bridegroome
running
vnto
his
spouse
,
quitteth
the
Mountaines
and
the
hilles
.
And
what
are
these
mountaines
else
,
but
that
which
putteth
a
mid-wall
,
as
it
were
,
betweene
God
and
vs
,
to
hinder
him
if
it
might
bee
,
from
comming
vnto
vs
,
and
ioyning
himselfe
with
vs
?
Nowe
there
are
two
sortes
of
these
mid-mountaines
.
For
first
of
all
Satan
and
his
complices
doe
what
lieth
in
them
to
hinder
that
this
bridegroome
and
this
spouse
should
neuer
see
each
the
other
,
leauing
no
kind
of
crueltie
vnpractised
,
nor
anie
kind
of
suttle
&
craftie
sly
meanes
vnattempted
to
worke
this
diuision
and
diuorse
:
the
which
thing
is
verified
throughout
the
whole
sacred
historie
.
But
to
goe
no
farther
for
proofe
hereof
,
what
hath
beene
doone
in
this
behalfe
in
our
time
by
Kinges
and
Emperours
enchaunted
and
bewitched
by
that
whoore
of
Rome
,
&
by
her
slaues
?
And
what
doth
the
worlde
stil
euerie
daie
?
Reade
we
ouer
al
the
histories
of
the
auncient
persecutions
,
no
one
excepted
,
shal
wee
find
the
like
vnto
that
which
hath
beene
practised
in
our
time
?
For
there
is
neither
fire
,
nor
water
,
nor
aire
,
nor
earth
,
which
haue
not
al
of
them
beene
emploied
to
sucke
the
life
of
our
poore
brethren
:
there
is
no
kind
of
cruel
death
through
which
they
haue
not
passed
,
neither
haue
the
handes
of
the
hangmen
onelie
beene
wearied
with
their
slaughter
,
but
the
people
also
haue
been
imployed
to
embrue
themselues
with
the
bloode
of
the
poore
,
meek
and
innocent
,
without
distinction
of
age
▪
or
difference
of
sexe
,
or
anie
priuilege
of
nature
whatsoeuer
:
&
this
licenciousnesse
hath
beene
permitted
,
to
anie
that
would
die
his
handes
red
with
innocent
bloode
,
not
in
time
of
warre
and
hostility
,
but
in
the
greatest
appearance
and
confidence
that
might
bee
of
peace
and
frindship
.
As
for
all
manner
of
sleightes
and
wiles
,
hath
there
bin
any
one
vnforgotten
?
But
what
?
Could
these
impedimentes
stay
the
Bridegroome
,
and
shut
him
as
it
were
vp
in
heauen
?
No
But
hee
hath
leaped
ouer
all
this
,
and
though
hee
seemed
to
haue
abandoned
and
forsaken
those
who
are
his
,
yet
was
there
neuer
anie
tempest
wherin
he
reached
them
not
foorth
his
hand
,
and
whereof
the
end
and
issue
both
in
respect
of
them
whom
hee
hath
miraculouslie
preserued
and
plucked
foorth
out
of
the
bloodie
handes
of
their
enemies
,
as
also
in
regard
of
them
whom
hee
hath
vouchsafed
this
honor
of
finding
their
life
before
him
,
in
leesing
of
it
before
men
)
hath
not
finallie
turned
vnto
the
confusion
of
the
persecutors
themselues
:
some
of
them
beeing
presentlie
punished
,
others
beeing
set
as
a
spectacle
of
Gods
horrible
iudgementes
,
not
outwardlie
,
which
is
a
false
marke
&
note
,
but
inwardlie
,
dying
as
wickedlie
as
they
liued
▪
others
liuing
still
to
this
day
for
no
other
end
,
but
to
be
witnesses
of
gods
infinit
patience
;
who
giue
them
grace
to
acknowledge
and
amend
their
so
great
wickednes
.
Yea
but
will
some
of
these
mockers
and
scorners
,
of
which
the
world
is
ful
fraught
at
this
daie
,
saie
;
It
is
now
too
late
.
I
answere
,
and
that
without
all
sophistication
,
taking
the
woords
as
we
ought
to
take
them
,
that
to
come
late
is
not
to
bestow
a
long
time
in
comming
,
but
more
time
then
should
bee
bestowed
.
The
sunne
commeth
not
vnto
his
point
and
period
but
after
twelue
monethes
:
shal
we
saie
that
he
is
too
late
therfore
in
ruling
the
seasons
of
the
yeare
?
Yea
verily
,
if
we
wil
be
wiser
herein
then
God
:
but
men
of
vnderstanding
and
reason
,
and
such
as
knowe
that
the
Lorde
hath
ordered
and
ruled
the
motions
of
the
heauens
with
a
wisedom
in
no
point
impeachable
&
such
as
preacheth
the
glorie
of
God
vnto
al
the
world
,
as
it
is
declared
in
the
19.
Psal.
and
elswhere
,
iudge
otherwise
.
And
who
maie
then
be
suffred
to
saie
,
that
the
Lord
who
hath
made
the
times
and
seasons
for
the
good
&
the
bad
,
according
as
it
is
said
,
Genes.
8.22
.
hath
not
also
bounded
the
gouernment
of
his
house
and
dwelling
place
,
which
is
the
Church
?
The
Prophet
is
not
of
this
opinion
,
Psal.
145.10
.
Let
vs
therefore
knowe
and
holde
this
for
an
irrefragable
point
and
vndeniable
,
and
altogether
resolued
vpon
,
according
vnto
that
which
Saint
Peter
teacheth
vs
,
2.
Pet.
3.9
.
that
the
Lorde
is
neuer
late
or
slacke
in
comming
,
that
is
to
saie
faileth
not
to
come
at
the
point
,
yea
and
that
leaping
ouer
all
that
which
might
seeme
to
slack
&
staie
his
comming
:
but
it
is
hee
which
hath
made
the
time
,
and
who
measureth
it
in
such
sort
as
it
best
appertaineth
,
which
measuring
of
his
a
man
can
no
more
reasonablie
finde
fault
withal
,
then
if
he
should
blame
the
sunne
for
not
rising
at
night
or
at
noone
.
7
But
al
this
which
we
haue
said
touching
these
mountaines
&
hils
is
not
the
principal
,
as
being
a
thing
easie
to
be
vnderstood
,
that
there
is
neither
force
nor
subtilty
which
can
hinder
or
withhold
the
almighty
so
much
as
a
moment
of
time
.
But
know
you
what
these
great
&
terrible
mountains
are
which
stand
so
high
betweene
god
&
vs
?
They
are
our
sins
,
they
are
our
iniquities
,
they
are
our
wickednesses
which
indeed
separate
and
diuide
vs
from
God
:
Esaie.
59.2
.
And
herein
wee
must
take
heede
howe
wee
flatter
or
sooth
our selues
.
For
truly
these
sinnes
of
ours
,
these
transgressions
of
ours
,
these
wicked
impieties
of
ours
,
are
growen
and
heaped
vp
from
time
to
time
into
huge
and
great
mountaines
before
the
face
of
the
euerliuing
.
And
what
hath
the
Lord
alwaies
done
?
Hath
he
not
trauersed
these
mountaines
to
take
pitty
vpon
his
chosen
and
elect
?
What
huge
mountaine
was
the
sinne
of
Adam
?
what
mighty
rocke
raised
betweene
God
and
the
woorlde
,
was
that
confusion
which
brought
the
deluge
vpon
the
woorld
?
If
wee
passe
farther
in
considering
of
the
time
vnder
and
after
the
lawe
,
what
else
shall
wee
find
,
then
that
which
Daniel
in
that
most
excellent
praier
of
his
acknowledgeth
and
confesseth
?
Dan.
9.4
.
In
the
meane
time
what
hath
the
Bridegroome
done
?
Adam
and
Eue
,
in
whom
this
spouse
which
was
and
shall
be
vntill
the
number
of
the
elect
be
accomplished
,
was
then
wholie
as
it
were
comprised
,
had
no
sooner
cast
away
&
vndon
themselues
,
but
this
bridegroome
hasted
ouer
the
mountaine
to
remedy
the
matter
.
The
very
night
that
the
fower
hundred
years
were
expired
&
ended
he
brought
his
people
out
of
Aegypt
,
shaking
the
heauens
and
the
earth
at
their
departure
,
Exod.
3.8
.
and
12.41
.
The
like
did
hee
p●●cisely
at
the
end
of
seuentie
yeares
,
and
stayed
not
a
moment
beyond
to
deliuer
his
people
out
of
the
captiuitie
of
Babylon
.
For
the
Lorde
is
true
in
his
promises
,
not
in
part
,
but
in
all
and
through
al.
Are
we
assaulted
of
any
enimy
?
He
is
straight
way
by
vs
with
armes
in
hand
to
defend
vs
,
Psal.
35.
Haue
we
prouoked
him
to
displeasure
,
&
hath
he
taken
the
rodde
in
hand
to
chastise
and
correct
vs
?
Hee
knoweth
whereof
wee
be
made
,
and
is
for
the
most
part
contented
to
haue
pulled
vs
onely
by
the
eare
:
Psal.
103.9
.
If
he
be
verie
angrie
,
&
wil
strike
in
earnest
,
yet
behold
how
he
preuenteth
his
,
healing
them
as
it
were
,
before
he
haue
hurt
them
.
Goe
to
,
arise
my
people
,
enter
into
thy
secret
chambers
(
that
is
the
captiuity
of
Babylon
)
&
shut
the
doore
vpon
thee
,
&
hide
thy selfe
as
it
were
for
a
small
moment
,
vntill
the
indignation
passe
,
Esay
.
26.20
.
and
1.
Pet.
2.24
.
nay
which
more
is
,
where
sinne
aboundeth
,
there
doth
his
grace
in
the
fulnesse
of
times
ouerflowe
and
superabound
.
And
in
our
time
,
and
in
respect
of
vs
,
what
hath
he
doone
,
and
what
doth
he
yet
euery
day
,
euery
houre
,
euery
moment
,
but
hast
and
run
vnto
vs
,
notwitstanding
al
these
mighty
rockes
and
mountains
?
8
And
because
that
in
the
way
he
was
to
meete
with
that
great
&
more
then
feareful
bottomlesse
pit
of
Gods
most
iust
curse
&
malediction
vpon
vs
,
how
hath
hee
wrought
therein
?
O
bounty
of
his
,
O
loue
,
O
charity
infinite
and
incomprehensible
!
He
hath
charged
vpon
his
backe
this
mountaine
also
of
our
sinnes
and
carried
it
euen
vnto
his
crosse
,
he
hath
entred
&
waded
through
the
gulfe
of
the
malediction
of
that
Iudge
,
so
far
as
to
cry
:
My
God
,
my
God
,
why
hast
thou
forsaken
mee
?
Being
dead
,
he
hath
pursued
death
even
vnto
his
own
home
,
which
is
the
graue
,
&
finally
passing
as
a
victorious
conqueror
through
all
this
:
he
is
come
running
vnto
this
poore
desolate
spouse
,
&
hath
drawen
her
out
of
darckenesse
into
his
most
admirable
light
,
1.
Pet.
2.9
.
and
hath
raised
her
from
the
bottom
of
hell
to
the
highest
toppe
of
the
heauens
.
Yee
see
then
how
most
true
it
is
which
the
spouse
here
speaketh
preaching
vnto
vs
the
vnspeakeable
speede
and
readinesse
the
Bridegroome
vseth
to
awaken
her
,
to
guide
and
help
her
at
her
neede
.
9
But
that
which
the
spouse
addeth
,
That
the
Bridegroome
kept
himselfe
behind
the
wall
,
and
caused
himselfe
to
be
seene
only
through
the
grate
or
lattise
,
ought
well
to
be
considered
as
putting
a
difference
betweene
the
old
and
the
new
couenant
.
For
it
is
true
that
there
was
neuer
no
other
mediatour
betweene
God
and
men
,
but
this
only
Bridegroome
of
this
only
spouse
,
which
is
the
Church
.
It
is
also
most
true
,
that
in
respect
of
the
effect
of
his
death
,
he
hath
suffered
from
the
beginning
of
the
world
,
Apoc.
13.8
.
and
that
consequently
the
faith
of
the
ancient
fathers
and
ours
is
al
one
faith
,
Heb.
11.
But
in
respect
of
the
maner
&
measure
of
the
manifestation
of
this
knowledge
,
there
haue
beene
two
couenants
:
the
one
new
,
the
other
olde
which
hath
an
end
,
being
ordained
no
longer
then
vnto
the
real
comming
of
the
Sauiour
and
full
exhibiting
and
declaration
of
the
doctrine
of
saluation
,
which
is
the
gospel
.
Vnder
the
ancient
couenant
therefore
the
Lord
hath
spoken
many
times
&
in
diuerse
sortes
,
not
of
another
doctrine
,
but
after
another
fashion
,
both
vnto
the
Patriarches
before
the
Lawe
,
and
afterward
after
another
maner
vnder
the
Law
by
the
shadowes
&
figures
thereof
:
whereof
Iesus
Christ
was
the
bodie
and
substance
,
Heb.
1.1
.
&
.
10.1
.
&
Coloss.
2.17
&
.
1.
Cor.
10.4.11
.
&
Gal.
4.24
.
but
in
the
fulnes
of
times
God
spake
by
the
mouth
of
his
owne
sonne
,
who
became
our
brother
,
&
exhibited
and
accomplished
reallie
that
which
was
before
represented
as
it
were
a
far
off
,
through
the
shadowes
of
the
Law
ceremoniall
,
Heb.
11.13
.
The
Bridegroome
therefore
came
then
vnto
the
spouse
,
but
not
so
near
as
to
kisse
her
with
the
kisses
of
his
own
mouth
,
for
the
last
pledge
as
it
were
of
the
consummation
of
this
marriage
:
but
kept
himselfe
aloofe
behind
the
wall
,
to
saie
as
it
were
vnto
his
spouse
,
Lo
behold
me
who
forget
you
not
,
but
wil
assuredlie
keepe
my
promise
with
you
in
his
time
,
without
failing
a
iot
with
you
,
how
manie
difficulties
and
hinderances
so
euer
present
themselues
betweene
vs
.
Which
thing
is
verified
throughout
the
whole
sacred
historie
of
the
time
which
went
before
the
comming
of
Iesus
Christ
in
flesh
.
By
this
wall
therefore
we
must
vnderstand
,
first
of
al
whatsoeuer
was
wanting
in
the
ancient
couenant
being
compared
with
the
new
,
&
this
againe
in
a
double
respect
.
For
besides
that
the
effect
and
end
of
the
faith
of
the
ancient
fathers
depended
on
that
which
was
to
be
executed
&
performed
,
&
which
was
really
executed
for
our
saluation
by
Iesus
christ
come
in
the
flesh
,
to
the
end
that
as
it
is
said
,
Heb.
11.40
.
they
should
not
be
saued
without
vs
:
this
secret
&
mystery
was
shadowed
forth
vnto
them
by
diuerse
&
sundry
legal
figures
,
which
is
compared
vnto
a
wall
,
which
was
first
to
be
sallied
ouer
,
before
he
&
his
spouse
could
see
each
other
&
be
ioined
more
neerer
together
.
Moreouer
,
as
the
same
is
most
diuinelie
handled
by
the
Apostle
in
the
Ep.
to
the
Galathians
,
the
accomplishment
of
all
righteousnes
&
the
satisfaction
for
our
sins
beeing
not
yet
actuallie
come
,
although
by
faith
the
same
were
present
before
God
&
vnto
the
eies
of
the
beleeuing
:
yet
was
there
stil
as
it
were
a
very
thicke
wall
betweene
this
Bridegroome
&
this
spouse
.
Secondly
the
Lord
hauing
chosen
vnto
himselfe
that
only
people
of
the
Iewes
,
separated
al
other
people
of
the
world
from
than
in
euery
kind
of
sort
,
whether
we
consider
the
principal
point
which
was
the
couenant
of
saluation
,
or
whether
wee
haue
a
regard
vnto
all
that
which
concerned
the
policie
of
Israel
,
Eph.
2.12
.
the
which
separation
endured
vntil
the
mid-wal
was
broken
downe
,
and
the
testament
of
Iacob
was
accomplished
,
who
calleth
the
Messias
(
that
is
to
saie
this
Bridegroome
)
the
expectation
of
the
Gentils
in
general
as
Simeon
in
his
song
expounded
the
same
,
Gen.
49.10
.
Luk.
2.32
.
conformablie
vnto
the
whole
Scripture
.
It
is
no
maruel
therefore
if
this
spouse
hauing
regarde
vnto
her
condition
,
such
as
then
it
was
&
should
remain
vntil
the
comming
of
this
Bridegroome
in
flesh
,
maketh
mention
of
this
wal
.
Now
she
addeth
this
word
of
grates
or
lattise
to
shewe
hereby
that
this
wal
is
not
of
anie
thick
or
earthlie
matter
,
so
that
the
Bridegrome
might
not
be
perceiued
through
it
anie
whit
at
al
being
on
the
other
side
:
nor
like
vnto
those
wals
which
separate
the
wicked
from
God
.
But
such
a
wal
as
hath
open
windowes
in
it
,
or
as
if
it
were
pearced
with
grates
&
lattise
.
For
such
was
the
ancient
couenant
made
with
Abraham
&
afterward
renued
vnder
Moses
with
a
thousand
ceremonies
,
albeit
obscure
,
yet
such
notwithstanding
as
that
through
them
the
ancient
fathers
beheld
with
Abraham
the
daie
of
the
Lord
and
reioiced
thereat
,
Ioh.
8.56
.
Neither
maie
we
doubt
but
that
Salomon
,
who
was
the
builder
of
the
temple
,
vsed
these
maner
of
speeches
,
in
respect
of
those
wals
,
vails
and
bars
,
by
which
not
onelie
the
common
people
were
kept
forth
out
of
the
court
of
the
priests
,
but
the
inner
court
also
of
the
Priestes
distinguished
from
the
sanctuarie
,
all
which
partitions
were
first
broken
downe
from
the
bottom
vnto
the
top
at
the
death
of
the
Lord
,
Mat.
27.31
.
to
the
end
that
all
that
,
which
declared
that
the
promises
were
not
yet
reallie
executed
,
being
remoued
,
the
people
of
God
should
looke
for
a
better
condition
,
Heb.
7.19
.
&
that
that
which
separated
the
people
of
Israel
from
other
nations
of
the
earth
beeing
beaten
downe
,
all
people
should
be
blessed
being
made
the
sonnes
of
Abraham
,
vnto
whom
the
promise
was
made
,
that
hee
should
bee
the
father
of
blessing
,
to
all
the
nations
of
the
earth
,
as
the
Apostle
declareth
the
same
most
amply
and
at
large
in
the
Epistles
vnto
the
Galathians
and
the
Ephesians
.
10
It
is
said
therefore
that
this
beloued
caused
himselfe
to
bee
seene
through
the
grates
or
lattise
,
but
it
is
also
added
by
and
by
that
he
spake
too
.
For
the
true
Iesus
Christ
is
not
a
dumbe
Idol
,
nor
a
crucifixe
of
stone
or
of
wood
,
hee
is
not
this
goodly
breadden
god
closed
in
the
Pixe
,
which
cannot
shew
himselfe
,
without
he
bee
caried
about
,
and
is
dumbe
and
can
make
no
complaint
though
the
mites
or
the
mise
eate
him
.
But
this
is
the
true
God
which
spake
then
in
the
Temple
by
the
figures
of
the
law
,
and
by
the
mouth
of
the
Priestes
doing
their
dutie
,
Mal.
2.7
.
and
in
the
Synagoges
by
the
Leuits
and
doctors
of
the
law
euerie
sabbath
Mat.
23.2
.
Act.
13.27
.
and
15.21
.
&
in
al
places
and
euerie
where
by
the
Prophets
,
aswel
by
mouth
as
also
by
writing
,
Esay
.
40.6
.
Zach.
1.14
.
Ierem.
36.2
.
&
1.
Pet.
1.11
.
In
a
woord
,
wisedome
did
then
cry
in
the
streetes
,
euen
by
the
mouth
also
of
the
penne-man
of
this
Canticle
,
as
all
the
rest
of
his
writings
doe
also
witnesse
,
Prouer.
1.20
.
but
neuer
by
Images
or
Idols
,
which
were
afterward
called
the
bookes
of
the
ignorant
people
indeed
books
to
teach
them
al
maner
of
falsehood
,
as
the
Prophets
pronounce
of
them
,
and
such
as
transforme
the
worshippers
also
of
them
into
Idols
,
Psal.
115.8
.
and
135.18
.
as
indeede
is
come
to
passe
,
and
is
to
bee
seene
with
the
eie
in
euerie
false
Church
of
Idols
.
The
true
&
only
Church
therefore
is
she
,
which
alone
may
say
,
My
welbeloued
hath
spoken
vnto
me
,
which
shee
could
not
say
neither
,
if
as
the
Bridegroome
spake
,
so
shee
also
did
not
hearken
vnto
him
,
and
retained
that
which
she
heard
of
him
without
blending
any
thing
with
it
,
or
without
adding
ought
thereto
,
or
diminishing
any
thing
from
it
.
For
the
false
Church
vaunteth
also
that
the
Bridegroome
hath
spoken
vnto
her
too
:
but
if
a
man
demaund
what
it
is
he
saide
,
then
appeareth
her
shamelesnesse
and
forgerie
.
For
as
for
the
common
sort
,
whom
they
call
the
laity
,
it
is
heresie
for
them
to
read
this
word
in
the
common
&
vulgar
language
:
&
as
for
those
to
whom
they
are
to
refer
themselues
,
shall
a
man
find
one
man
among
an
hundred
,
who
euer
thought
vpon
the
holy
Scriptures
,
nay
hath
seene
so
much
as
the
couer
of
the
bookes
?
Indeede
certaine
wallet-brethren
there
are
,
of
whom
some
be
chattering
vntill
their
chappes
bee
made
vp
with
the
pray
they
sought
after
:
others
of
them
recommend
their
couent
to
the
charity
of
deuout
people
,
and
all
of
them
together
bestirre
themselues
well
in
their
businesse
.
But
where
is
in
the
meane
time
the
word
of
this
Bridegroome
?
It
either
sleepeth
,
or
is
yelled
&
howled
out
,
censed
,
adored
,
clouted
&
patched
vp
in
a
strange
language
,
and
vpon
some
solemne
daies
sophisticated
and
quintessenced
in
a
limbecke
,
to
serue
for
a
correctiue
in
the
poisoned
drench
of
the
whore
.
O
most
poore
and
miserable
condition
!
But
the
world
is
worthy
of
such
Prophets
.
11
I
haue
said
,
that
it
is
not
enough
that
the
Bridegroome
speake
,
but
wee
must
hearken
vnto
,
knowe
and
practise
that
which
he
speaketh
.
That
is
not
the
true
Church
then
which
staieth
herselfe
still
here
belowe
,
and
consequently
goeth
no
farther
then
herselfe
,
either
in
whole
or
in
part
,
mingling
her
owne
merites
with
grace
,
according
vnto
the
example
of
the
proud
Pharisie
,
Luk.
18.11
.
and
that
much
lesse
,
which
either
boroweth
or
buieth
the
false
merits
of
an
other
,
which
were
neuer
any
:
but
shee
which
seeketh
after
her
whole
righteousnesse
&
life
,
in
the
only
free
loue
and
dilection
of
Iesus
Christ
.
12
He
calleth
her
also
his
faire
one
,
and
that
by
great
reason
and
on
iust
cause
.
For
the
true
Church
is
adorned
and
decked
with
the
whole
beutie
of
her
Bridegroome
,
and
therefore
it
is
not
that
harlot
painted
with
the
painters
pot
of
those
inuentions
whereof
mention
is
made
,
Coloss.
2.22
.
as
neither
are
those
hipocrites
the
Church
of
God
,
who
are
like
vnto
painted
sepulchers
,
faire
without
,
and
ful
of
al
stench
&
rottennes
within
,
Matth.
23.27
.
Neither
those
who
are
the
reformed
in
name
but
more
then
deformed
indeede
,
who
haue
put
off
the
Pope
with
his
superstition
,
but
yet
haue
not
put
on
Iesus
Christ
and
true
godlines
:
haue
abolished
and
remoued
the
visible
Idoles
of
wood
and
stone
,
but
harbour
stil
within
themselues
the
inuisible
Idoles
,
the
more
daungerous
,
whom
they
serue
and
honour
day
and
night
,
I
meane
couetousnesse
,
gluttony
and
such
other
good
goddesses
.
13
The
Bride
addeth
and
come
thy
waie
,
namelie
vnto
mee
,
and
to
no
other
neither
in
heauen
nor
in
earth
,
yea
and
that
without
ioining
with
him
anie
companion
or
fellowe
collateral
,
as
they
doe
who
worship
and
adore
a
straunge
Queene
of
heauen
:
much
lesse
making
anie
his
superiour
,
as
doe
those
sacrilegious
worshippers
and
adorers
of
the
virgine
Marie
,
who
are
so
impudentlie
presumpteous
as
to
crie
out
in
their
dennes
of
Idolatrie
,
Roga
patrem
,
iube
natum
:
that
is
,
praie
the
father
,
commaund
the
sonne
:
and
Iure
matris
impera
,
that
is
,
command
in
the
authoritie
of
a
mother
.
For
this
Bridegroome
is
the
onelie
mediatour
between
God
and
men
,
not
only
of
Redemption
,
but
also
of
Intercession
,
though
the
Saintes
which
liue
doe
praie
in
common
both
for
themselues
and
for
their
brethren
.
And
this
was
the
practise
of
the
whole
Church
from
the
beginning
of
the
worlde
,
vntil
the
time
of
the
generall
reuolt
,
when
it
came
in
by
litle
and
litle
vnder
colour
of
deuotion
.
14
But
some
man
wil
happily
demaund
,
in
what
sort
this
is
to
bee
vnderstoode
,
that
hee
which
commeth
himselfe
to
awake
the
spouse
,
inuiteth
her
to
come
vnto
him
?
The
aunswere
is
,
that
wee
would
neuer
come
vnto
Iesus
Christ
,
either
to
heare
him
,
or
to
practise
his
doctrine
,
if
as
he
hath
loued
vs
first
,
so
he
came
not
also
to
summon
and
warne
vs
first
,
to
follow
him
.
For
if
he
came
vnto
vs
to
staie
and
abide
here
below
with
vs
,
then
were
his
kingdome
of
this
woorlde
:
but
now
hee
ceaseth
not
to
crie
after
vs
to
draw
vs
from
hence
on
high
vnto
him
,
Coloss.
3.1
.
15
What
did
this
Bridegroome
then
saie
by
all
the
auncient
prophecies
and
shadowes
of
the
Lawe
,
but
this
,
Come
vnto
me
,
and
rest
not
your selues
on
that
which
you
heere
see
with
your
eie
,
but
hold
your selues
vnto
him
,
who
is
to
come
in
person
?
Which
thing
beeing
not
well
considered
by
the
hypocrites
and
ignorant
,
seeking
after
their
saluation
in
the
altars
and
sacrifices
,
wee
see
how
sharplie
and
bitterlie
they
are
for
that
cause
reprehended
thoroughout
the
whole
Scripture
.
Which
more
is
,
this
Bridegrome
being
arriued
in
person
,
and
making
himselfe
visible
and
palpable
in
fleshe
(
which
the
Apostle
iustly
calleth
the
great
secret
or
mystery
Eph.
5.32
.
)
would
not
notwithstanding
haue
vs
to
stay
our selues
on
that
corporal
presence
of
his
,
but
contrariwise
it
is
expedient
,
saith
he
,
that
I
go
my
waies
,
Ioh.
16.7
.
For
,
saith
he
,
my
father
is
greater
then
I.
That
is
to
saie
,
so
long
as
you
shall
see
mee
in
this
humiliation
and
basenes
of
corporal
presence
in
such
an
estate
as
you
men
are
,
you
wil
neuer
learne
and
know
what
the
authority
and
power
is
which
I
haue
,
and
the
possession
whereof
I
shal
then
receiue
when
I
shall
bee
entred
into
celestial
glorie
with
my
father
.
And
in
another
place
,
I
go
my
waie
,
saith
he
,
to
prepare
a
place
,
and
lodging
for
you
,
Ioh.
14.2
.
yea
in
my
fathers
house
:
and
where
is
this
house
,
seeing
god
is
euery
where
?
It
is
true
indeed
that
he
is
euery
where
,
because
he
is
infinit
.
But
he
dwelleth
not
but
in
his
Saintes
,
&
so
consequentlie
in
his
Church
,
beeing
said
to
no
other
then
vnto
his
people
,
I
will
dwel
among
them
.
Yea
so
far
is
it
that
this
Bridegroome
dwelleth
in
the
worlde
:
that
contrariwise
the
Apostle
desireth
to
bee
dislodged
to
bee
with
him
,
Phil.
1.23
.
witnessing
elsewhere
that
wee
are
wayfarers
and
pilgrimes
here
below
,
2.
Cor.
5.1
.
and
therefore
we
sigh
after
his
returne
,
not
to
soiurne
here
,
but
to
bee
caught
vp
in
the
cloudes
with
him
,
and
to
raigne
with
him
for
euer
in
that
habitation
,
whereunto
he
is
first
ascended
,
and
whence
he
wil
one
daie
come
to
carrie
vs
vp
aboue
al
the
heauens
,
1.
Thess.
4.17
.
not
to
seeke
or
enquire
farther
after
this
glorie
which
surpasseth
the
reach
of
our
vnderstanding
.
Therefore
when
it
is
said
,
that
hee
is
with
vs
vnto
the
end
and
consummation
of
the
worlde
,
this
neither
maie
nor
ought
to
be
vnderstoode
of
the
presence
or
situation
of
his
bodie
here
below
,
seing
he
is
trulie
ascended
vp
into
heauen
and
there
shal
remaine
vntil
his
returning
againe
at
the
latter
day
,
Act.
1.11
.
and
3.21
.
but
in
asmuch
as
he
dwelleth
in
our
harts
by
his
spirite
,
and
that
by
his
diuine
power
hee
gouerneth
and
and
preserueth
his
Church
waiting
her
ful
victorie
.
Otherwise
if
he
were
here
by
a
real
presence
of
his
body
,
it
should
not
be
said
that
he
is
departed
and
gone
,
nor
that
he
wil
return
hither
againe
:
and
we
should
saie
with
Saint
Peter
dazeled
with
the
glory
he
saw
,
&
not
then
knowing
what
he
said
,
It
is
good
for
vs
to
tarry
here
still
,
let
vs
make
vs
tabernacles
heere
,
Luk.
9.33
.
And
this
is
a
wonderful
thing
that
themselues
yet
maintaining
,
and
holding
others
in
this
false
and
blockish
opinion
,
by
which
the
foundations
of
our
saluation
,
I
mean
the
articles
of
the
true
incarnation
,
ascension
&
returning
of
Iesus
Christ
are
notoriously
ouerthrown
:
consider
not
what
themselues
crie
in
their
masse
,
to
wit
,
sursum
corda
,
that
is
,
lift
vp
your
harts
,
which
were
verie
absurd
to
saie
,
if
we
must
looke
after
him
here
below
in
the
hands
of
him
whom
we
see
with
our
eies
.
16
In
sum
,
these
few
words
,
Come
thy
waie
,
ought
to
serue
vs
for
a
summary
abridgement
of
the
whole
doctrine
of
saluation
,
consisting
in
these
two
pointes
,
that
during
this
life
,
we
should
continually
aspire
on
high
,
vnto
a
far
better
life
;
&
that
to
come
therunto
,
turning
our selues
from
al
the
enticements
&
allurements
which
stay
vs
here
below
,
&
vsing
this
world
so
,
as
if
we
were
not
at
al
in
it
,
1.
Cor.
7.31
.
and
Gal.
6.14
.
euerie
of
vs
take
our
way
right
vnto
God
according
vnto
his
vocation
,
practising
and
putting
in
vre
his
commanudements
:
and
not
,
when
he
saith
Come
thy
waie
,
seeking
after
excuses
such
as
are
mentioned
,
Luk.
14.18
.
for
vnto
such
it
shal
not
bee
said
,
Come
yee
my
welbeloued
,
but
goe
yee
cursed
:
the
Lorde
graunt
vs
to
heare
that
so
happie
a
word
,
and
preserue
vs
from
this
other
so
fearefull
and
so
horrible
.
Amen
.
Almighty
God
&c.
THE
TWENTITH
SERMON
.
Our
help
be
in
the
name
of
God
&c.
It
is
written
as
followeth
in
the
second
Chapter
of
the
Canticle
of
Canticles
,
the
11.12
.
and
13.
verses
.
11
For
behold
the
winter
is
passed
,
the
rain
is
chaunged
,
it
is
gone
awaie
.
12
The
flowers
appeare
in
the
earth
,
the
time
of
singing
(
of
the
Birds
)
is
come
,
the
voice
of
the
Turtle
hath
beene
hearde
in
our
countrie
.
13
The
figge
tree
hath
brought
foorth
his
young
figs
,
&
the
vines
with
their
grapes
haue
cast
forth
their
sauour
.
1
How
the
harmony
of
the
heauens
&
the
elementes
,
was
put
out
of
tune
in
the
elementarie
part
of
the
woorld
,
by
the
sin
of
man
.
2
The
spirituall
worlde
,
which
is
the
Church
,
hath
her
foure
seasons
also
,
according
as
the
sunne
draweth
neare
,
or
is
farther
off
,
but
conducted
by
a
secret
direction
of
a
speciall
prouidence
of
God
.
3
Example
of
these
seasons
.
4
After
what
sort
the
bridegroome
hauing
driuen
awaie
the
parching
of
the
sommer
,
and
the
rigor
and
sharpnesse
of
the
winter
,
inuiteth
&
leadeth
his
spouse
vnto
the
spring-time
.
5
A
description
of
this
spring-time
.
6
What
the
fair
flowers
of
the
church
are
in
their
season
.
7
The
Lord
planteth
with
these
flowers
the
ground-plat
of
his
Church
,
by
his
holy
gardiners
.
8
A
comparison
of
these
goodly
flowers
with
the
false
glosse
of
the
false
Church
.
9
A
complaint
touching
the
sterilitie
&
scarcitie
of
these
flowers
in
al
estates
of
Christians
in
our
daies
.
10
The
sonnets
and
songs
which
ring
in
the
true
Church
opposed
to
worldly
poems
,
and
vnchast
and
filthy
ballades
.
11
The
song
of
the
Bridegroome
inuiting
his
spouse
.
12
The
song
of
the
spouse
aunswering
her
Bridegroome
.
13
Together
with
the
flowers
are
found
likewise
most
pleasant
fruits
in
the
garden
of
the
true
spouse
.
14
A
difference
betweene
the
fruite
of
this
garden
,
husbanded
and
trimmed
by
the
bridegroome
,
and
those
vertues
which
men
call
morall
.
15
The
garden
of
the
Church
is
not
replanted
a
newe
after
the
winter
is
past
,
but
hath
beene
&
doth
remaine
planted
from
the
beginning
:
and
how
greatly
they
are
abused
who
take
that
which
is
old
for
new
,
and
that
which
is
new
for
old
.
16
The
young
figges
,
must
become
perfect
figges
:
and
the
young
sower
grapes
,
must
ripen
and
become
good
raisins
.
17
An
exhortation
vpon
all
that
which
went
before
,
grounded
vpon
the
fig-tree
which
was
cursed
by
the
bridegroome
.
IF
our
first
Parent
had
not
gon
beyond
and
transgrested
the
commandement
of
his
Creatour
and
maker
,
the
temperature
&
mutual
harmonie
of
the
heauens
and
the
elementes
had
remained
and
continued
in
such
compasse
and
measure
,
that
in
this
life
,
which
the
Apostle
Saint
Paul
,
1.
Cor.
15.45
.
maketh
to
consist
of
a
liuing
soul
,
man
had
receiued
,
neither
hurt
,
nor
chaunge
,
but
had
beene
maintained
and
continued
therein
so
long
as
it
had
pleased
God
.
But
man
hauing
so
wretchedlie
and
carelesly
offended
God
,
did
most
iustlie
enthrall
and
make
himselfe
subiect
vnto
death
,
Rom.
5.12
.
and
thereupon
haue
entred
all
the
disorders
and
confusions
,
by
which
death
hath
beene
caused
,
aswel
within
men
,
as
without
:
among
the
which
wee
are
to
account
among
the
principal
causes
,
the
chaunging
of
the
seasons
through
which
there
happen
these
coldes
and
heates
,
moistures
and
droughs
,
which
are
as
it
were
so
manie
preachers
of
the
sinnes
of
man
,
and
so
manie
executioners
of
the
iust
condemnation
of
him
.
This
notwithstanding
,
it
is
a
marueilous
,
naie
an
infinite
grace
&
fauor
that
the
Lord
hath
so
ruled
this
vnrulinesse
,
&
so
ordered
this
disorder
,
signified
by
Moses
,
where
hee
saith
,
that
God
beeing
prouoked
by
the
sinne
of
man
,
cursed
the
earth
,
Gen.
3.17
.
that
for
all
this
,
the
woorld
is
maintained
and
continued
by
a
reciprocal
and
enterchangeable
succession
of
foure
seasons
:
which
is
reckoned
vp
for
a
speciall
fauour
vnto
mankind
after
the
deluge
Gen.
8.22
.
the
sharpnes
of
the
winter
,
being
bounded
with
the
sweete
and
gracious
spring-time
,
as
if
death
were
chased
away
by
life
:
&
the
parching
heat
deaded
by
the
temperature
of
the
autumn-time
,
according
as
the
sunne
accompanied
with
light
and
with
heat
,
commeth
near
,
or
goeth
farther
from
vs
,
a
work
of
God
maruailouslie
,
nay
infinitly
admirable
.
2
Now
if
this
visible
woorlde
and
which
tendeth
vnto
his
ende
and
terme
,
bee
subiect
to
such
varieties
of
years
,
seasons
,
moneths
and
daies
,
the
other
worlde
which
is
spirituall
,
albeit
it
tend
vnto
immortality
,
is
yet
more
turning
&
wheeling
,
not
on
two
stars
,
which
the
Astronomers
call
Poles
,
but
vpon
the
wheele
of
Gods
prouidence
conducting
this
other
woorld
by
the
springs
of
a
motion
altogether
secret
and
vnknowen
vnto
vs
,
except
it
be
so
far
as
it
please
God
to
make
vs
more
particularlie
to
knowe
and
perceiue
them
.
I
vnderstand
by
this
other
world
him
,
whose
sinnes
are
taken
awaie
by
the
Lambe
,
Ioh.
1.29
.
him
,
for
whom
the
father
gaue
his
sonne
,
Ioh.
3.16
.
and
who
is
opposed
vnto
him
,
for
whom
Iesus
Christ
saith
that
hee
praieth
not
,
Ioh.
17.9
.
and
,
from
whom
also
wee
are
seuered
,
Ioh.
17.16
.
In
a
worde
it
is
the
Church
that
is
here
spoken
of
,
and
which
hath
,
so
long
as
it
continueth
here
belowe
,
her
spring-time
,
and
her
sommer
,
her
autumne
&
her
winter
,
not
ruled
by
the
course
of
the
starres
,
but
,
as
I
haue
said
,
by
a
speciall
motion
of
him
,
who
hath
made
the
heauens
and
the
earth
,
to
beginne
and
ende
,
where
,
and
how
far
,
and
in
what
sort
it
pleaseth
God
.
Neither
is
it
therefore
to
bee
said
that
the
Church
,
beeing
composed
of
men
,
passeth
not
through
the
colde
and
heat
of
this
lower
and
elementarie
world
,
and
by
the
effectes
which
follow
thereof
,
as
are
barrennes
,
famines
,
plagues
,
and
other
inconueniences
,
nay
that
sometimes
it
suffereth
not
in
these
things
more
then
others
,
as
this
argument
is
handled
at
large
,
Ps.
73.
yet
notwithstanding
,
this
naturall
disposition
of
seasons
is
not
it
whereby
wee
must
iudge
the
seasons
of
the
Church
,
because
her
spring
time
is
often
in
the
greatest
and
sharpest
winter
of
others
:
and
contrariwise
that
which
is
the
spring-time
to
others
,
is
vnto
her
the
most
rough
and
tempestuous
winter
.
For
shee
hath
her
sunne
by
her selfe
,
the
approching
whereof
with
a
milde
and
quickning
heate
,
not
parching
or
scorching
,
bringeth
her
alwaies
a
most
pleasant
spring-time
for
her
better
sowing
,
budding
,
&
florishing
:
&
afterward
a
temperat
summer
for
the
bringing
forth
of
her
fruit
:
after
that
a
goodlie
autumn
to
gather
it
in
his
ripenesse
:
&
finally
a
good
winter
for
the
enioying
thereof
,
and
preparing
of
another
seede
.
Contrariwise
when
this
sunne
withdraweth
it selfe
,
or
distributeth
not
the
influence
of
his
light
and
heate
,
as
the
necessities
require
,
there
are
no
good
times
of
sowing
,
or
of
haruest
,
or
of
vintage
,
but
a
general
barrainnes
and
mortal
famine
;
in
a
word
,
a
perpetual
winter
,
that
a
man
cannot
see
so
much
as
one
greene
leafe
,
though
all
the
woorlde
besides
bee
in
great
good
health
and
tranquillitie
,
with
plentie
and
abundance
of
al
dainties
and
delicacies
.
This
sunne
is
this
Bridegroome
:
that
sunne
of
righteousnesse
,
who
carrieth
health
vpon
his
wings
,
Malac.
4.2
.
that
braunch
of
light
or
daie-spring
from
on
high
,
Zach.
3.8
.
Luke
.
1.78
.
lightenning
them
whom
hee
found
in
the
shadow
of
death
,
Esai
.
9.2
.
and
shining
on
his
Ierusalem
,
Esaie.
60.1.2
.
And
because
that
this
is
by
the
order
which
he
hath
established
,
that
this
world
of
his
is
gouerned
,
I
meane
by
the
sincere
preaching
of
his
word
and
the
administration
of
his
sacramentes
,
accompanied
with
the
efficacie
of
his
holie
spirite
,
according
as
the
sunne
drawing
neare
or
going
farther
off
,
appeareth
vnto
the
worlde
,
we
must
necessarilie
conclude
,
that
according
as
this
holie
ministerie
hath
his
force
,
or
is
depriued
of
it
(
whether
it
be
for
a
time
eclypsed
,
or
whether
it
cast
forth
his
beams
mightily
,
but
men
loue
darknes
stil
more
then
this
light
,
in
such
sort
that
litle
effect
thereof
appeareth
)
it
is
vpon
this
diuersitie
and
difference
wee
must
iudge
of
the
good
and
faire
weather
,
or
of
the
il
and
hard
time
of
the
Church
,
&
not
according
vnto
the
outward
either
prosperitie
,
or
aduersitie
of
this
worlde
belowe
.
Notwithstanding
when
it
so
pleaseth
God
,
the
sunne
of
the
Church
,
and
the
sunne
of
this
world
meet
,
to
cherish
it
in
al
kind
of
sortes
:
as
sometimes
on
the
contrarie
,
both
of
them
are
withdrawen
together
,
to
bring
on
it
a
marueilous
rough
and
as
it
were
a
deadlie
winter
.
3
Examples
hereof
are
sowen
throughout
the
sacred
histories
,
and
appeare
yet
most
clearly
in
our
time
:
but
I
wil
content
my selfe
with
the
allegation
of
a
few
notable
examples
,
vnto
the
which
Salomon
himselfe
might
seem
to
haue
had
an
especiall
regard
.
I
say
then
,
that
if
euer
the
Church
enioyed
a
goodly
and
faire
time
of
weather
,
it
was
vnder
Iosua
and
the
gouernours
of
that
time
,
the
people
beeing
planted
together
with
the
seruice
of
God
,
most
triumphantly
in
the
land
of
promise
,
as
appeareth
by
that
which
is
written
in
Iosu
.
24.35
.
Afterwarde
,
for
al
the
time
of
the
Iudges
vntill
Samuel
,
if
it
had
one
faire
day
,
it
had
an
whole
yeare
of
stormy
weather
and
tempestes
.
And
what
a
witnter
was
that
time
,
in
the
which
the
Arke
of
the
couenant
was
taken
captiue
,
Silo
ruined
,
briefly
all
brought
into
an
vtter
confusion
?
God
draue
away
afterwarde
this
storme
of
fowle
weather
,
by
his
Samuel
,
who
also
reformed
the
schooles
of
the
Prophets
.
But
this
sun-shine
was
scarcely
appeared
,
when
horrible
darckenesse
was
brought
in
by
Saul
,
the
Priests
themselues
beeing
massacred
,
sorcerers
and
southsaiers
set
vp
and
restored
,
and
the
people
exposed
to
ignominie
among
their
enimies
,
beeing
as
a
body
without
an
head
,
vntill
that
Dauid
,
not
without
grieuous
rough
stormes
,
being
made
king
by
the
Lord
,
the
goodly
clear
fair
wether
indeed
began
to
arise
,
which
continued
as
it
were
vnto
his
full
noone
,
vnder
Salomon
,
who
furnished
the
house
of
the
Lorde
both
within
and
without
,
with
a
most
triumphant
magnificencie
,
at
which
time
God
graunted
so
long
a
peace
vnto
his
Church
with
aboundance
and
plenty
of
all
temporall
blessinges
:
and
it
may
be
that
the
Bridegroome
setteth
before
the
eies
of
his
spouse
,
that
happy
change
of
the
time
,
inuiting
&
bidding
her
to
awake
to
haue
the
fruition
thereof
.
As
much
may
we
and
ought
we
to
say
,
to
haue
come
to
passe
in
the
time
begunne
,
about
these
threescore
yeares
since
,
the
lord
hauing
of
his
infinite
bountie
and
mercy
driuen
away
out
of
a
great
part
of
Christendome
,
the
horrible
and
deadly
darckenesse
of
that
Idolatry
brought
in
by
the
false
whore
with
such
an
efficacie
of
the
spirite
of
error
,
that
the
greatest
part
of
them
who
attribute
vnto
themselues
the
name
of
great
Catholickes
and
Christians
,
are
yet
therewith
vnto
this
day
enchanted
and
bewitched
.
This
spring-time
therfore
was
sent
by
the
Lord
from
heauen
,
who
raised
vp
in
our
time
these
great
and
famous
personages
in
the
holy
ministerie
of
his
woorde
,
and
on
the
other
side
placed
in
the
seates
of
magistrates
,
his
Ezechiasses
and
Iosiasses
,
who
mightily
destroyed
the
newe
Baalimes
and
Astarothes
.
4
And
what
did
they
els
but
call
and
inuite
this
spouse
,
being
awaked
,
to
come
vnto
her
Bridegroome
,
and
to
accompany
him
into
those
goodly
gardens
of
true
delights
wherof
the
Prophet
maketh
mention
,
Psal.
22.36
?
And
we
which
are
succeeded
after
them
,
what
other
thing
doe
we
but
crie
in
your
eares
,
in
the
name
of
this
Bridegroome
,
Arise
,
come
,
the
winter
is
past
,
the
goodly
weather
is
come
,
the
acceptable
time
,
the
day
of
Saluation
,
2.
Cor.
6.2
.
But
alas
,
what
shall
I
say
?
Euery
one
playeth
the
deafe
man
,
euery
one
is
asleep
,
euery
one
is
shrowded
&
nestled
,
in
I
know
not
what
retchles
securitie
:
against
the
which
though
we
haue
long
cried
,
yet
we
crie
still
in
vaine
,
so
that
the
end
is
,
wee
are
likely
to
be
shortlie
awaked
,
by
other
maner
of
messengers
.
In
the
meane
time
let
vs
take
a
viewe
of
the
excellent
description
of
this
goodly
season
,
whereof
mention
is
made
by
Dauid
,
Psal.
118.24
.
to
the
end
that
they
who
haue
eares
may
heare
what
the
Bridegroome
here
saith
,
and
reioyce
in
this
merry
good
morowe
of
his
.
5
The
winter
,
saith
the
Bridegroome
,
is
past
,
the
raine
is
past
,
it
is
gone
away
.
We
know
that
the
winter
is
nothing
els
but
the
death
as
it
were
of
the
woorld
,
besides
that
the
stormie
colde
and
the
obscuritie
and
darknesse
of
the
ayre
couered
throughout
with
thicke
cloudes
,
depriue
men
of
the
vse
both
of
the
heat
as
also
of
the
light
of
the
sunne
.
The
Church
on
the
contrarie
side
is
the
kingdome
of
light
,
Ioh.
5.6
.
and
1.
Thess.
5.5
.
And
because
that
Iesus
Christ
is
the
life
,
Ioh.
11.25
.
nay
hath
life
in
himselfe
,
Ioh
5.26
.
it
followeth
that
the
church
only
is
in
life
,
as
the
worlde
is
in
death
:
and
therefore
is
she
also
compared
vnto
a
forrest
of
trees
not
dead
,
and
such
as
are
ready
to
be
cut
down
,
and
cast
into
the
fire
,
Mat.
3.10
.
but
alwaies
greene
,
florishing
,
and
laden
with
fruite
,
Psalm
.
1.3
.
yea
and
that
when
they
are
extreme
old
,
Psal.
92.14
.
The
reason
is
added
in
that
place
,
because
they
are
planted
by
the
riuers
of
running
waters
;
and
of
what
waters
?
Certainly
of
those
which
flowe
forth
vnto
eternal
life
,
Ioh.
4.14
.
not
of
that
which
is
in
ditches
and
welles
,
rising
from
out
of
the
bowels
of
the
earth
,
but
of
the
water
,
saith
this
Bridegroome
,
which
I
giue
,
which
issueth
from
aboue
,
not
which
this
sun
draweth
vp
from
the
earth
,
but
sendeth
down
into
the
earth
,
as
flowing
&
proceeding
from
him
,
as
it
is
said
,
Psal.
110.3
.
that
the
Church
is
borne
of
the
dew
of
this
morning
:
and
Matth.
5.45
.
beeing
borne
anew
by
the
water
which
is
from
aboue
,
which
is
the
spirit
of
God
,
Ioh.
3.15
.
much
lesse
that
water
,
which
is
drawne
out
of
some
standing
poole
,
or
cestern
:
but
that
which
is
most
pure
,
and
most
cleane
Ier.
2.13
.
namely
,
not
the
water
which
men
haue
digged
in
the
earth
,
but
which
himselfe
sendeth
from
heauen
,
and
whereunto
hee
calleth
and
inuiteth
all
those
who
are
his
,
Esay
.
55.1
.
These
things
being
well
considered
,
teach
vs
to
know
the
true
Church
,
from
the
false
,
I
meane
the
liuing
Church
from
the
dead
,
Apoc.
5.1
.
the
true
woord
of
God
,
powred
from
heauen
vpon
the
Prophets
and
Apostles
,
to
carry
abroade
and
disperse
it
through
the
whole
woorld
,
Esay
.
2.20
.
Apoc.
22.2
.
from
the
false
proceeding
from
the
earth
,
and
out
of
mens
braines
,
Esay
.
29.13
.
and
Coloss.
2.22
.
and
consequently
the
true
christian
,
from
the
superstitious
and
from
the
hypocrite
.
6
That
which
the
Bridegroome
addeth
of
flowers
with
which
the
earth
is
tapistred
,
is
referred
vnto
the
same
that
that
before
,
beeing
meant
hereby
the
efficacie
and
working
of
the
holie
ghost
in
the
Church
,
when
it
pleaseth
God
to
blesse
the
labour
of
his
ministers
and
seruants
,
in
such
sort
that
the
whole
ground
of
the
Lord
is
throughout
platted
with
flowers
,
which
cast
a
sweet
smel
euen
vnto
heauen
,
being
most
pleasing
vnto
the
Lord
,
I
meane
,
in
Iesus
Christ
,
saith
the
Apostle
,
2.
Cor.
2.15
.
and
not
in
themselues
,
that
men
forge
not
vnto
themselues
merites
out
of
the
qualities
of
the
fairest
and
sweetest
flowers
,
which
our
garden
can
bring
,
though
it
be
blessed
from
aboue
:
so
far
is
it
that
that
ground
,
on
which
the
pestilent
and
contagious
windes
which
come
forth
of
the
holownes
of
the
earth
doe
blow
,
can
produce
these
flowers
which
are
heere
mentioned
:
how
euer
they
smel
sweete
vnto
men
,
who
beare
themselues
in
hand
,
that
the
filth
of
their
inuentions
,
sauour
of
musk
before
Lorde
.
These
flowers
then
are
such
as
God
soweth
in
his
ground
,
1.
Cor.
3.9
.
namelie
by
the
ministerie
of
such
as
hee
hath
ordained
to
plant
and
to
water
,
1.
Cor.
3.16
.
for
which
cause
the
Apostle
calleth
the
Philippians
his
ioie
and
crowne
,
Philip.
4.1
.
7
For
who
else
soweth
these
flowers
but
the
Lorde
,
who
sendeth
them
from
an
high
,
by
his
most
precious
woorde
,
dispensed
and
administred
by
the
order
which
hee
hath
established
?
Esai
.
5.2
.
namelie
vnder
the
Lawe
,
in
that
magnificent
temple
togither
with
all
his
furniture
and
prouision
,
&
by
that
so
wel
ordered
armie
of
the
Priestes
and
Leuites
,
in
that
magnificencie
,
which
is
particularlie
painted
out
vnto
vs
,
in
the
first
of
the
Kings
&
the
first
of
the
Chronicles
,
wherunto
we
must
adioine
the
wisedom
of
Salomon
,
which
gaue
his
shining
brightnes
vnto
the
ends
of
the
world
,
accompanied
with
al
other
blessings
of
God
,
by
which
his
people
became
admirable
&
wonderful
to
al
the
nations
of
the
earth
.
But
yet
were
al
these
flowers
nothing
in
comparison
of
the
ministery
of
the
gospel
,
committed
first
vnto
the
Apostles
&
Euangelists
his
most
excellent
and
diligent
planters
and
sowers
,
1.
Cor.
3.9
.
by
whom
the
garden-plat
as
it
were
of
this
woorlde
beeing
turned
vp
a
new
,
&
transformed
into
a
new
terrestrial
paradise
was
afterwardes
in
his
time
not
onelie
simplie
checked
and
enameled
with
flowers
,
but
also
enriched
with
the
most
precious
treasures
of
that
which
is
aboue
the
heauens
,
powred
downe
first
in
al
aboundance
and
perfection
vpon
the
head
of
this
Bridegroome
,
who
afterward
made
an
admirable
and
infinit
larges
thereof
on
the
daie
of
Pentecost
,
as
the
Apostle
maketh
that
goodly
reckoning
of
them
,
1.
Cor.
2.
and
especially
Ephes.
4.11
.
speaking
of
the
vocations
trulie
ecclesiasticall
,
which
are
the
true
beutie
and
ornament
of
the
Church
,
not
accompanied
with
such
temporal
blessings
,
as
was
the
Temple
&
kingdom
of
Salomon
,
but
altogether
spirituall
and
incomprehensible
,
and
hath
the
crosse
it selfe
for
her
garland
,
and
as
it
were
an
especial
marke
that
she
is
not
of
this
world
,
but
hated
and
persecuted
of
the
woorlde
,
as
was
her
head
,
Ioh.
17.14.16
.
vnto
whom
we
must
by
this
means
be
made
conformable
in
death
,
to
bee
also
one
daie
in
life
and
in
glorie
,
Rom.
8.28
.
and
2.
Tim.
2.1
.
8
The
marks
therefore
of
the
true
Christian
Church
are
neither
steeples
,
nor
towers
,
nor
other
sumpteous
&
costly
buildings
,
nether
crosses
,
nor
miters
of
gold
or
of
siluer
,
nor
clothes
of
gold
,
or
precious
stones
,
which
had
their
place
in
the
auncient
temple
to
serue
for
the
rudiments
&
principles
of
the
world
,
&
to
be
the
figure
of
that
whereof
Iesus
Christ
is
the
body
,
Col.
2.8.17
.
and
Heb.
10.1
.
So
that
now
all
this
pelfe
and
trash
is
the
ornament
and
decking
of
the
whore
,
Apoc.
17.4
.
but
the
Churches
true
ornament
and
setting
forth
is
,
in
respect
of
the
Lord
,
the
order
of
his
holy
ministerie
&
seruice
set
vp
&
established
:
&
in
respect
of
herselfe
,
the
certainty
of
vnderstanding
and
assured
knowledge
she
hath
of
the
secret
of
our
saluation
,
Col.
2.2
.
and
the
fruites
of
the
spirit
,
recited
by
the
Apostle
,
Gal.
5.22
.
flowers
truly
pleasant
and
liking
the
Lorde
through
his
grace
.
9
But
alas
,
as
we
haue
great
occasion
to
magnifie
our
good
God
and
father
for
that
which
proceedeth
from
him
:
so
what
exceeding
cause
haue
we
to
humble
and
condemne
our selues
before
his
face
?
For
where
shall
these
flowers
be
found
among
vs
?
And
if
there
be
any
,
as
the
word
of
the
Lord
,
is
neuer
without
some
effect
,
Esa.
55.11
.
shal
we
yet
be
able
to
find
so
many
as
may
suffice
to
make
a
nosegay
,
to
present
our
Bridegroome
withall
?
I
dare
not
say
it
standing
here
in
the
chaire
of
truth
,
shall
we
find
any
of
these
flowers
in
the
marchantes
shoppes
?
No
,
for
there
is
nothing
smelleth
sweete
vnto
them
but
gaine
.
What
?
In
the
courtes
and
tribunals
of
iustice
dispersed
heere
and
there
through
Christendome
as
it
is
called
?
Alas
,
not
to
speake
of
the
negligence
there
committed
,
which
displeaseth
God
so
highly
,
and
the
acception
of
persons
,
a
thing
so
stinking
before
him
,
is
it
possible
to
find
any
sweete
smelling
violet
in
the
desert
of
extortion
,
of
falshood
,
of
consciences
set
to
sale
,
of
desire
of
reuenge
,
of
making
a
trade
and
liuing
in
setting
al
the
woorld
a
pleading
?
Goe
we
to
men
of
occupation
,
and
what
shall
we
finde
?
Deceit
and
coosinage
in
some
,
idlenes
in
others
,
yea
in
such
as
liue
by
their
daies
iourney
,
and
especially
in
the
best
woorkmen
.
I
report
me
to
the
places
hereaboutes
so
much
vsed
and
haunted
with
their
playing
at
keils
both
within
&
without
the
cittie
.
I
report
me
to
the
tauerners
accounts
,
who
liue
by
the
idlenes
of
such
people
:
to
the
teares
and
monings
of
wiues
,
who
carry
the
marks
of
their
idle
and
dronken
husbands
:
and
to
their
litle
children
pining
and
languishing
away
,
and
ready
to
die
with
hunger
.
But
peraduenture
you
shal
find
some
sweet
flower
among
these
great
ones
who
liue
by
their
rent
.
Nothing
lesse
.
But
,
what
will
will
you
giue
mee
is
the
first
entrance
vnto
your
sute
.
I
am
content
you
haue
it
keapes
aloofe
.
Wade
you
farther
in
it
,
you
find
nothing
but
double
dealing
and
vnsatiable
couetousnes
:
If
you
meane
to
renue
your
lease
,
speake
to
my
dame
,
for
shee
rules
the
house
.
And
yet
you
must
say
grand-mercy
,
I
thank
you
sir
to
the
butcher
that
hath
cut
the
purse
,
though
the
poore
sheepe
can
bleede
no
longer
.
It
may
bee
the
wemen
who
make
so
much
of
garlandes
and
nosegaies
,
wil
furnish
vs
with
some
of
these
flowers
.
Not
a
whit
:
for
they
are
well
agreed
in
this
poynt
,
and
Madam
is
as
good
as
Mounsieur
,
and
Mounsieur
as
Madam
,
maister
as
mistres
,
and
mistres
as
maister
:
nay
heere
it
is
and
among
these
you
shall
finde
all
stinking
vanities
and
superfluities
from
the
head
to
the
feete
,
what
euer
lawes
the
magistrates
make
to
the
contrary
,
what
warnings
so
euer
we
make
them
in
the
name
of
God
,
what
visitation
so
euer
the
Lord
lay
vpon
them
.
For
what
can
all
this
do
or
profit
?
10
The
Bridegroom
addeth
,
that
the
time
of
the
musike
of
the
birdes
is
come
,
&
that
the
turtle
hath
been
heard
.
But
what
musike
is
this
?
And
what
are
these
songes
?
Not
these
vnchast
and
filthie
poemes
which
men
bring
vs
euen
hither
,
so
stinking
that
neuer
came
greater
infection
out
of
the
dungeons
of
the
most
infamous
brothel-houses
that
euer
were
:
not
such
soundes
as
are
cast
into
the
ayre
in
a
toung
vnknowne
,
both
to
the
fingers
themselues
,
and
to
such
as
heare
them
sing
.
1.
Cor.
14.15
.
Not
these
infamous
hymnes
or
proses
full
of
Idolatry
,
which
the
Idolaters
houle
foorth
vnto
their
dumbe
Idoles
,
1.
King
.
18.16
.
Not
these
cantels
&
morsels
of
scriptures
warbled
,
quauered
and
,
crochetted
to
giue
pleasure
vnto
the
eares
:
not
these
vaine
and
sottish
songs
and
ballades
which
the
fildes
ring
of
al
haruest
and
vintage
time
:
but
those
,
those
songs
,
I
say
,
which
God
teacheth
vnto
the
heart
,
&
putteth
in
the
mouth
of
those
who
are
his
,
Psal.
40.4
.
Of
which
sort
we
haue
a
great
nomber
made
and
vttered
by
the
holie
ghost
.
With
this
harmony
therefore
the
Bridegroome
tuneth
his
song
,
and
inuiteth
his
spouse
to
keepe
therein
like
time
and
accord
with
him
.
11
And
what
is
this
voice
of
the
spouse
but
his
holy
worde
which
hath
tong
in
the
world
,
&
hath
in
most
diuine
sort
charmed
his
Church
,
first
of
all
by
his
prophets
,
afterwardes
in
his
time
by
himselfe
in
person
,
then
by
his
Apostles
,
and
yet
in
our
daies
by
his
faithfull
Pastors
and
Doctors
?
I
am
thy
God
,
and
the
God
of
thy
posteritie
,
sang
hee
to
Abraham
,
Gen.
17.7
.
and
in
thy
seede
shall
all
the
nations
of
the
earth
be
blessed
,
Gen.
26.4
.
which
daie
of
the
Lord
he
sawe
and
reioyced
therein
,
Ioh.
8.56
.
Vp
,
arise
,
hath
he
saide
to
Ierusalem
by
Esay
,
be
bright
,
for
thy
light
is
come
,
and
the
glory
of
the
euerliuing
is
risen
vpon
thee
,
Esay
.
60.1
.
we
bring
you
tidings
of
great
ioy
,
which
shal
be
vnto
al
people
,
said
the
Angels
vnto
the
sheepeheardes
,
Luk.
2.10
.
filling
and
replenishing
the
ayre
afterwardes
with
this
diuine
Canticle
and
song
,
Glory
bee
vnto
God
in
the
highest
heauens
,
&
peace
in
earth
towards
men
,
Luk.
2.14
.
and
his
song
or
charge
what
is
it
?
Come
vnto
mee
all
yee
that
are
heauy
laden
and
oppressed
,
and
I
will
ease
you
,
Math.
11.28
.
And
what
is
that
of
the
Apostle
?
Reioyce
alwaies
,
saith
he
,
and
againe
I
say
vnto
you
reioyce
,
Philip.
4.4
.
And
to
the
end
we
should
not
think
,
that
the
crosse
which
is
an
inseparable
companion
of
the
gospell
,
hindreth
any
whit
at
all
this
ioy
,
In
asmuch
,
saith
he
by
the
mouth
of
Saint
Peter
,
as
you
are
partakers
of
Christes
sufferinges
reioyce
yee
,
1.
Pet.
4.13
.
which
lesson
himselfe
had
learned
of
his
maister
,
Math.
5.12
.
12
Behold
then
the
time
whereof
the
Bridegroome
heere
speaketh
,
beholde
the
songs
of
this
turtle
which
calleth
her
mate
vnto
her
,
which
faileth
not
to
answere
her
with
the
like
,
as
we
see
the
examples
thereof
in
the
songes
and
Canticles
of
the
Saintes
:
whereunto
the
yong
birdes
also
inuite
vs
,
knowing
the
time
of
their
chast
mating
&
coupling
:
for
which
cause
we
are
to
our
great
reproch
&
that
iustly
sent
back
vnto
them
by
the
Prophet
,
to
learne
our
duty
,
Ierem.
8.7
.
And
let
vs
note
that
when
wee
speake
of
songs
which
ought
to
ring
in
the
Church
,
the
question
is
not
so
much
of
the
voice
,
albeit
the
mouth
must
confesse
that
which
the
heart
beleeueth
,
Rom.
10.10
.
but
the
heart
within
and
the
mouth
without
must
accord
,
that
we
be
not
touched
with
that
reproch
,
This
people
honoreth
mee
with
their
lyps
,
but
their
heart
is
far
from
me
.
Esay
.
29.13
.
And
in
an
other
place
,
what
hast
thou
to
do
to
recite
my
ordinaunces
,
and
to
make
mention
of
my
Law
within
thy
mouth
?
Psal.
50.16
.
And
therefore
the
Prophet
saith
not
onlie
that
we
must
praise
God
,
but
that
his
praises
are
sitting
vnto
them
who
walke
vprightly
,
Psal.
33.1
.
Secondly
the
true
faithful
man
is
composed
altogether
of
mouthes
and
of
tonges
,
neither
thinking
,
nor
saying
,
nor
doing
anie
thing
,
nor
in
a
word
hauing
ought
in
himselfe
,
but
that
which
declareth
&
testifieth
the
glory
of
him
,
whose
newe
creature
hee
is
,
created
for
his
glorie
,
Ephe.
1.12
.
and
1.
Cor.
10
13.
otherwise
wee
know
not
what
this
spring-time
meaneth
.
For
how
euer
it
be
,
the
land
of
the
Lord
is
of
songs
and
thankesgiuings
,
Psalm
.
118.15
.
13
And
this
is
cause
why
the
spouse
addeth
for
other
marks
of
the
spring-time
,
that
the
figg-tree
hath
yeelded
foorth
her
yong
figges
,
&
that
the
vines
are
shooting
out
their
young
grapes
,
to
shew
vs
that
in
the
Church
of
God
grace
is
giuen
vs
,
not
onelie
to
will
which
is
as
it
were
the
flower
,
but
also
to
do
,
which
is
the
fruit
,
to
wit
,
the
effect
of
our
will
,
Philip.
2.13
.
Eph.
2.2
.
14
And
let
vs
note
that
he
speaketh
of
two
kinds
of
fruit
,
the
most
delicate
that
bee
,
to
shew
vs
the
difference
,
which
is
betweene
the
appearaunces
of
vertues
,
ordinarilie
called
Morall
vertues
,
(
such
as
they
are
)
which
a
man
may
meet
withall
in
them
who
are
not
regenerat
,
in
whom
god
doth
in
some
sort
represse
that
naturall
wickednes
which
is
in
all
,
whose
woorkes
notwithstanding
,
are
without
either
tast
or
sauour
,
(
according
vnto
that
which
is
saide
,
that
whatsoeuer
is
without
faith
is
sinne
,
Rom.
14.23
.
and
that
without
Iesus
Christ
there
is
nothing
which
can
please
God
vnto
saluation
)
and
the
works
of
the
children
of
God
gouerned
by
the
spirit
of
regeneration
Rom.
8.9
.
For
which
cause
it
is
also
saide
that
faith
which
is
without
workes
is
but
a
dead
thing
.
Iames.
2.26
.
15
Farther
let
vs
note
that
he
speaketh
in
this
place
of
the
Church
,
not
as
of
a
ground
planted
altogither
newe
,
but
as
an
ancient
possession
&
heritage
,
which
being
for
a
time
laid
wast
or
fallow
,
hath
been
husbanded
anew
and
manured
.
For
as
for
the
true
Church
of
God
,
shee
shal
be
alwaies
found
to
be
more
old
and
auncient
,
then
the
false
,
seeing
that
truth
is
before
lying
,
and
that
which
is
sound
and
entire
before
that
which
is
false
and
corrupted
.
So
was
Adam
created
after
the
Image
of
God
,
before
he
was
deformed
by
sinne
:
and
after
sinne
was
entred
,
Adam
and
Eue
beleeuing
the
promise
of
saluation
(
for
otherwise
there
should
haue
been
no
Church
in
the
world
)
the
Church
which
is
the
citty
of
God
,
had
her
beginning
before
the
citty
of
Satan
,
which
began
from
Caine
&
his
.
But
seeing
that
men
haue
,
time
without
mind
,
accustomed
to
set
foorth
and
commend
themselues
vnder
the
name
of
Antiquitie
,
especially
vnto
them
who
are
ignorant
,
whose
ignorance
they
abuse
who
liue
by
this
abuse
:
behold
how
it
commeth
to
passe
that
they
which
will
not
suffer
themselues
to
be
better
taught
,
take
often
times
that
which
is
newe
for
olde
,
and
that
which
is
olde
for
newe
.
Such
are
they
of
whome
Saint
Peter
speaketh
,
who
saide
of
that
time
,
when
a
man
spake
vnto
them
of
the
second
comming
of
the
sonne
of
God
to
iudge
the
world
,
which
wee
yet
wait
for
,
that
al
things
were
,
as
they
are
now
,
since
the
first
fathers
:
which
thing
is
false
saith
hee
.
For
they
should
knowe
that
the
world
was
not
created
in
such
sort
in
the
beginning
as
now
it
is
,
and
that
God
hath
already
executed
an
horrible
iudgement
on
the
corruption
thereof
.
In
this
sort
after
the
captiuitie
they
reproched
Ieremie
,
that
he
had
marred
all
,
and
that
then
and
before
he
mealed
with
preaching
vnto
them
,
they
and
their
fathers
found
themselues
in
good
case
by
calling
vpon
the
Queene
of
heauen
and
burning
incense
vnto
her
,
Ierem
44.17
.
nay
which
more
is
,
when
they
heard
Iesus
Christ
himselfe
to
speake
,
they
saide
,
What
kinde
of
new
doctrine
is
this
?
Mar.
1.27
.
But
Iesus
Christ
answered
them
,
Search
the
scriptures
for
they
speak
of
mee
,
Ioh.
5.39
.
Now
this
Queen
of
heauen
was
the
sunne
,
as
the
phrase
of
the
Hebrue
toung
doth
import
,
and
in
my
time
what
other
difference
hath
there
been
but
this
,
that
by
the
Queen
of
heauen
,
is
ment
not
the
sunne
but
the
Virgin
Mary
,
as
if
there
were
a
Queene
mother
in
heauen
?
For
it
is
certaine
that
there
is
a
Queen
,
the
spouse
of
this
Bridegroome
which
is
already
partly
in
heauen
,
and
partlie
yet
languishing
here
on
earth
,
to
wit
,
the
Church
being
coheire
with
Iesus
Christ
,
as
shee
is
also
called
by
this
name
of
Queene
.
Psal.
45.10
.
but
this
is
not
because
shee
should
be
adored
.
Not
the
whole
church
,
I
say
,
so
farre
is
that
the
blessed
virgin
euer
required
,
or
yet
requireth
that
which
is
properly
belonging
vnto
her
sonne
,
or
that
she
allowed
of
(
to
admit
that
shee
coulde
vnderstand
them
)
these
titles
ful
of
most
horrible
and
most
execrable
blasphemy
,
to
be
called
a
Mediatrix
,
mother
of
mercy
,
our
life
,
our
hope
,
hauing
power
to
commaund
her
son
.
And
yet
to
find
fault
with
al
this
,
were
a
point
of
greater
impiety
in
the
opinion
of
them
,
who
call
themselues
chiefe
Christians
,
then
if
a
man
had
denied
God
,
an
hundred
thousand
times
.
For
behold
,
say
they
,
there
was
neuer
yet
any
since
Christes
time
,
that
called
not
vpon
this
Queene
of
heauen
,
&
al
the
Saintes
,
yea
who
gaue
not
credit
to
al
these
thinges
,
which
you
cal
miserable
abuses
:
as
neuer
yet
the
time
that
there
was
not
Masse
said
,
&
a
Pope
to
be
gods
vicar
in
earth
.
And
what
new
gospel
then
I
pray
you
is
this
of
yours
?
Where
was
this
newe
Church
of
yours
I
praie
you
fifty
yeares
ago
?
Behold
their
common
language
.
But
we
wil
send
them
backe
vnto
this
text
,
and
wil
tell
them
with
this
Bridegroome
,
that
this
is
that
onely
vine
which
hee
transported
out
of
Aegypt
,
which
hath
beene
a
long
time
in
the
handes
of
wicked
,
not
vineyarders
but
destroiers
,
from
whom
it
is
now
taken
,
to
be
restored
and
husbanded
.
The
wild
beasts
haue
broused
it
,
but
God
hath
made
vp
the
hedge
thereof
againe
,
&
set
vp
his
wine
presse
in
it
,
Psal.
80.15
.
&
Mat.
21.33
.
they
are
the
same
fig
trees
which
were
before
,
but
beeing
become
barraine
for
want
of
careful
trimming
and
looking
too
,
they
now
beare
litle
figs
,
as
the
vine
beginneth
to
shoote
forth
her
tender
grapes
.
Such
was
the
condition
of
the
Church
after
the
storms
which
fel
in
Saules
time
,
which
Dauid
by
all
means
sought
to
remedy
,
but
was
not
able
notwithstanding
entirely
to
perfect
the
seruice
ceremonial
,
nor
the
temple
,
which
Salomon
afterward
hauing
compassed
,
he
compareth
this
newe
restablishment
&
reformation
vnto
a
plat
of
ground
where
the
fig
trees
are
laden
with
young
figs
,
and
the
vine
beginneth
to
yeeld
foorth
her
smal
grapes
,
giuing
great
hope
of
a
goodly
vintage
.
16
But
what
?
These
young
figs
,
and
these
smal
grapes
may
not
remaine
at
one
staie
,
but
the
young
figs
must
become
fair
and
good
figs
,
and
the
smal
grapes
must
proue
faire
and
goodlie
raisins
.
As
the
young
child
hangeth
not
alwaies
at
the
mothers
brest
to
sucke
still
,
but
liueth
and
is
nourished
with
solid
meat
,
after
his
sucking
time
is
past
,
1.
Cor.
3.2
.
In
a
word
we
are
regenerat
and
borne
a
new
in
Iesus
Christ
,
to
encrease
in
him
by
little
and
little
,
vnto
wee
be
come
vntill
his
ful
stature
in
vs
,
Eph.
4.12
.
&
we
are
entred
the
list
,
not
to
stand
stil
in
the
middest
of
our
race
,
but
to
runne
stil
on
,
vntil
wee
sease
vpon
the
crowne
of
eternal
life
,
1.
Tim.
6.12
.
15
Behold
,
I
saie
,
what
our
dutie
is
,
that
we
be
not
that
vnhappie
fig
tree
which
represented
the
miserable
nation
of
the
Iewes
,
whose
cutting
off
was
near
at
hand
,
and
whereof
mention
is
made
,
Mat.
21.19
.
where
it
is
said
that
the
Lord
finding
on
it
nothing
but
leaues
,
cursed
it
,
though
the
season
did
not
serue
for
figgs
.
And
why
so
?
To
shew
the
Iewes
that
the
time
of
iudgement
was
come
,
because
they
had
let
the
time
of
grace
and
mercie
to
passe
,
as
hee
before
declared
vnto
them
,
Luk.
13.6
.
and
therefore
,
said
he
vnto
his
Disciples
,
As
you
know
that
the
summer
is
neare
when
the
fig
tree
shooteth
foorth
his
leaues
:
so
when
you
see
the
signes
of
my
comming
,
knowe
you
that
I
am
hard
at
the
dore
.
And
what
shal
we
say
hereupon
,
touching
the
time
that
wee
are
in
?
Truely
happie
if
wee
knew
how
to
know
the
visitation
from
on
high
,
Luk.
1.68.78
,
but
more
then
thrise
vnhappie
,
through
the
hardnes
of
heart
,
and
rebellion
of
the
world
,
Esai
.
5.24
.
For
is
it
not
in
our
time
that
the
lord
hath
begunne
to
raise
vp
this
vine
which
was
laide
wast
,
and
to
dig
vp
the
earth
round
about
this
fig-tree
to
mould
it
better
?
Is
it
not
in
our
time
that
the
fig
trees
haue
brought
forth
their
young
figs
,
and
the
vine
her
smal
grapes
?
Yea
(
I
dare
saie
it
,
and
God
be
praised
for
it
)
there
haue
beene
faire
and
good
figges
growen
,
goodlie
and
pleasant
grapes
yeelded
.
But
alas
,
besides
that
the
winds
which
haue
fel
and
the
stormes
of
hail
,
which
we
haue
brought
vpon
vs
by
our
sinnes
,
haue
shaken
the
trees
and
the
vine
plantes
,
and
constrained
the
Lorde
of
the
vineyard
to
hasten
his
vintage
,
in
what
state
is
this
ground
and
heritage
at
this
daie
?
Naie
how
manie
fig
trees
and
vine
plantes
see
we
plucked
vp
by
the
rootes
?
How
manie
young
figs
and
small
grapes
are
fallen
downe
?
And
what
hope
doe
the
youth
of
our
time
yeeld
vs
?
Alas
very
litle
,
the
time
being
rather
come
wherof
mention
is
made
Esa.
5.2
.
the
Lord
complaining
and
saying
,
I
looked
for
fruit
of
my
vineyard
,
but
it
hath
brought
me
nothing
but
wild
grapes
.
What
remaineth
vs
then
but
that
the
withered
braunches
of
the
vine
,
and
the
dead
bowes
of
the
tree
be
cut
off
and
cast
into
the
fire
?
Mat.
3.3.10
.
Ioh.
15.6
.
And
indeed
are
we
so
blind
as
not
to
see
that
this
is
come
to
passe
in
the
East
,
West
,
North
,
and
South
:
and
so
to
continue
more
&
more
?
Are
we
so
deaf
as
not
to
heare
the
great
blows
of
the
hatchet
&
axe
hewing
downe
the
goodly
carued
seelings
of
the
house
of
the
Lord
?
Psal.
74.5
.
Do
we
not
heare
the
Lyon
roare
,
and
the
waues
of
the
Sea
to
make
a
noise
?
Esai
.
5.29
.
And
if
the
Lord
haue
not
spared
the
naturall
braunches
,
will
hee
spare
the
small
abortiue
suckers
?
Rom.
11.21
.
Let
vs
therefore
craue
of
our
good
God
eares
to
heare
,
and
praie
him
that
he
wil
giue
vs
the
spirit
of
repentance
and
conuersion
,
and
preserue
and
blesse
the
residue
of
this
his
vineyard
,
which
hee
expecteth
in
great
patience
,
that
wee
should
bring
forth
fruites
of
righteousnesse
and
of
charity
,
which
may
be
pleasing
and
acceptable
vnto
him
,
vnto
his
honor
and
glorie
,
and
vnto
our
soules
health
and
saluation
.
Almighty
God
&c.
THE
XXI
SERMON
.
Our
helpe
be
in
the
name
of
God
,
&c.
It
is
written
as
followeth
in
the
second
Chapter
of
the
Canticle
of
Canticles
,
the
13.
and
14.
verses
.
13
Arise
my
Loue
,
my
faire
one
,
and
come
awaie
.
14
My
Doue
which
keepest
thy selfe
in
the
clefts
of
the
rocke
,
in
the
secret
places
of
the
ascent
thereof
,
shew
me
thy
face
,
let
me
heare
thy
voice
:
for
thy
voice
is
sweete
,
and
thy
face
is
comelie
.
1
The
Bridegroomes
calling
to
awaken
his
spouse
,
so
often
reiterated
,
declareth
what
naturall
heauines
and
drousinesse
is
in
the
best
sort
,
which
can
be
corrected
by
no
other
meanes
,
then
by
the
voice
of
the
Bridegroome
onely
,
who
maketh
himselfe
to
be
heard
.
2
The
spouse
is
somtimes
made
so
wild
and
so
hared
,
that
shee
is
forced
to
giue
place
vnto
her
persecutors
:
but
yet
remaineth
a
Doue
still
in
her
holie
puritie
.
3
Examples
of
this
vnder
the
olde
couenant
.
4
Examples
of
the
same
vnder
the
newe
couenaunt
,
beginning
from
Iesus
Christ
himselfe
.
5
The
Romish
puttock
hath
skared
the
Doue
out
of
the
plaine
:
but
the
Bridegrome
hath
begun
in
our
time
to
reclaim
her
.
6
The
spouse
,
the
Doue
thus
skared
,
insteed
of
stooping
,
skirreth
aloft
,
where
she
findeth
her
sure
rock
to
foote
on
.
7
The
spouse
beeing
brought
downe
from
the
rock
,
where
for
a
time
shee
was
hid
and
remained
dumbe
,
must
make
her selfe
to
be
clearlie
seene
and
heard
of
her
Bridegrome
.
8
An
exhortation
to
put
this
doctrin
throughlie
in
practise
.
9
A
reprehension
of
the
negligence
of
some
,
and
the
vnthankefulnes
of
others
in
this
behalfe
.
THE
residue
of
this
thirteenth
verse
which
wee
haue
read
vnto
you
hath
beene
before
expounded
,
in
the
tenth
verse
.
But
it
is
not
without
cause
here
reiterated
.
For
besides
that
by
this
recitall
againe
of
the
same
thing
,
we
are
aduertised
,
more
neerely
to
consider
of
,
and
more
often
to
wey
the
contentes
and
meaning
thereof
,
for
the
excellency
of
the
comfort
and
consolation
therein
comprised
:
ordinarie
and
dayly
experience
might
be
able
to
teach
vs
,
how
by
nature
,
yea
and
that
after
our
regeneration
,
we
are
heauie
and
sleepy
,
and
alwaies
drowsie
and
lazie
,
some
of
vs
standing
stocke
still
in
the
waie
we
began
to
take
,
others
trayling
the
wing
,
insteede
of
flying
on
,
others
turning
taile
and
going
backward
.
And
therefore
it
is
more
then
necessarie
that
we
bee
daily
warned
and
pricked
forward
,
the
Lord
,
by
whose
only
voice
and
mercie
we
are
awakened
,
shewing
herein
as
in
all
the
rest
,
his
more
then
admirable
patience
in
this
,
that
he
ceaseth
not
to
crie
continuallie
in
our
eares
,
to
draw
vs
vnto
himselfe
,
as
it
is
said
,
not
without
great
reproch
vnto
them
,
that
hee
bare
forty
yeares
with
the
maners
and
conditions
of
his
people
,
Act.
13.18
.
and
Psal.
95.10
.
as
the
Lord
also
complaineth
in
Ezechiel
22.30
.
and
is
declared
vnto
vs
at
large
vnder
the
similitude
of
the
vineyard
,
Mat.
21.33
.
And
what
shal
we
neede
to
goe
farre
for
examples
?
What
hath
the
Lord
done
for
the
space
of
these
threescore
yeares
since
he
began
as
it
were
a
newe
to
open
his
mouth
among
vs
?
And
what
doth
he
stil
euerie
daie
,
but
cry
,
vp
arise
,
vp
arise
,
vp
arise
,
Eph.
5.14
.
but
who
is
he
that
giueth
eare
vnto
him
?
Who
is
he
that
awaketh
?
Where
is
hee
that
putteth
himselfe
in
the
waie
?
Nay
contrariwise
see
wee
not
that
the
most
part
make
a
mockerie
of
it
?
Some
to
saie
,
hold
thy
peace
,
others
to
seek
by
all
meanes
of
cruelty
and
subtill
treacherie
to
stop
the
Lordes
mouth
?
See
we
not
what
swarmes
of
Couetous
men
,
Ambitious
,
Adulterers
,
Gluttons
,
Dissolute
?
In
a
word
,
who
is
hee
that
answereth
not
,
let
me
alone
,
I
haue
somewhat
else
to
do
?
Giue
mee
leaue
to
take
a
reckoning
of
my
monie
,
to
seeke
after
my
gain
,
ease
,
&
preferment
,
to
be
merry
&
passe
away
the
time
,
as
others
doe
:
briefly
to
say
,
let
me
be
damned
,
what
need
you
to
care
,
you
shal
not
answere
for
me
?
And
if
anie
man
happily
answere
,
Lord
I
goe
my
waies
thither
,
is
it
not
for
the
most
part
to
doe
as
he
did
,
of
whom
it
is
spoken
,
Mat.
21.30
.
And
what
wil
follow
of
this
in
the
end
?
Mary
euen
that
which
is
said
in
the
same
Psalme
95.11
.
I
haue
sworne
in
my
anger
,
if
they
shall
euer
enter
into
my
rest
,
and
that
which
is
said
,
Sopho.
1.12
.
At
that
time
I
wil
search
euerie
corner
in
Ierusalem
with
candels
,
and
wil
visit
those
men
which
are
frozen
in
their
dregs
and
saie
,
the
eternall
doth
neither
good
nor
harm
.
O
wretched
case
,
O
miserable
estate
!
And
therefore
for
the
honour
of
God
,
my
brethren
,
let
vs
bee
more
carefull
for
our
saluation
.
Let
vs
content
vs
with
that
which
is
past
,
1.
Pet.
4.3
.
and
let
vs
not
heap
vpon
our
heads
the
anger
of
God
,
against
the
day
of
wrath
,
Rom.
2.5
.
but
seeing
he
saith
againe
,
vp
arise
,
let
vs
doe
as
our
father
Abraham
did
,
who
rose
and
departed
out
of
his
owne
land
assoone
as
the
Lorde
had
said
vnto
him
.
Get
thee
out
of
thy
countrie
,
Heb.
11.8
.
&
Gen
12.1
.
and
as
Matthew
the
publican
,
who
being
at
the
receit
of
custom
,
so
soone
as
the
Lord
had
said
vnto
him
,
follow
me
,
staied
not
to
make
vp
his
bookes
and
to
tel
his
monie
,
but
left
al
and
followed
him
,
Mat.
9.9
.
Moreouer
the
onelie
excellencie
,
nay
more
then
excellencie
of
this
speech
of
the
Bridegroomes
,
shoulde
it
not
suffice
to
make
the
drousiest
of
vs
al
to
awake
,
to
speak
,
to
run
?
For
what
a
thing
is
it
,
to
be
called
the
loue
or
beloued
of
this
great
sonne
of
God
,
who
hath
loued
vs
more
then
himselfe
,
by
giuing
his
own
life
for
vs
to
ransome
&
redeem
vs
from
death
,
Ioh.
10.15
.
&
1.
Pet.
1.19
.
yea
to
make
vs
coheirs
with
him
,
Rom.
8.17
.
and
what
beuty
is
comparable
vnto
this
glorie
which
waiteth
for
vs
,
2.
Cor.
4.17
.
and
1.
Cor.
2.9
.
of
which
we
haue
alreadie
the
pledges
,
2.
Cor.
5.15
.
namely
the
knowledge
of
the
deep
things
of
God
,
1.
Cor.
2.10
.
&
the
worke
of
sanctification
which
he
hath
begunne
in
vs
,
&
which
hee
will
continue
in
vs
vnto
the
end
by
his
holy
grace
,
1.
Ioh.
3.10
.
Fie
therefore
on
the
world
,
from
out
of
which
wee
are
separated
:
fy
on
this
soup
of
Esau
for
which
he
quitted
and
gaue
ouer
the
blessing
,
which
hee
coulde
neuer
recouer
afterwarde
,
Gen.
26.32
.
and.
Heb.
12.15
.
Fie
vpon
this
vaine
appearance
which
passeth
away
as
a
dreame
,
and
coosineth
vs
so
easily
as
this
same
Salomon
hath
at
large
taught
vs
in
his
booke
of
the
Preacher
,
&
as
the
Apostle
sheweth
vs
,
1.
Cor.
7.31
.
And
whither
wil
he
that
we
should
go
?
Vnto
him
,
vnto
him
,
that
is
to
say
,
vnto
this
light
of
glorie
,
1.
Pet.
2.9
.
vnto
this
incorruptible
inheritance
,
1.
Pet.
1.4
.
vnto
this
kingdome
which
he
hath
prepared
for
vs
since
the
foundation
of
the
worlde
,
Mat.
25.34
.
And
who
is
then
so
wretched
&
vnhappy
as
to
desire
to
be
stil
creeping
here
below
,
&
who
wil
not
rather
say
with
Dauid
,
O
how
long
&
how
tedious
is
this
my
abode
vnto
me
,
with
these
inhabitantes
of
Kedar
and
of
Mesech
?
Psalm.
120.5
.
and
with
Saint
Paul
,
I
desire
to
bee
dissolued
,
and
to
bee
with
Christ
,
Philip.
1.23
.
and
,
O
miserable
man
that
I
am
,
who
shall
deliuer
mee
from
this
bodie
of
death
?
Rom.
7.24
.
Neither
ought
wee
to
excuse
our selues
hereupon
that
we
are
deaffe
by
nature
,
and
cannot
heare
.
For
as
hee
calleth
vs
,
so
hee
presenteth
vs
eares
to
heare
:
and
bidding
vs
to
come
vnto
him
he
offereth
vs
feete
,
and
commaunding
vs
to
looke
on
him
,
he
giueth
vs
eies
,
Psal.
40.7
.
and
146.8
.
And
this
is
the
cause
why
hee
beginneth
heere
,
with
so
gracious
and
sweete
woordes
,
my
welbeloued
,
to
shewe
vs
that
all
,
namelie
to
will
and
to
doe
,
proceedeth
from
him
,
and
whatsoeuer
else
he
demandeth
of
vs
commeth
from
his
mere
and
free
good
wil
towardes
vs
,
who
were
his
enemies
.
But
as
our
first
Parent
then
,
when
as
yet
hee
was
not
corrupted
but
most
sound
and
entire
in
that
nature
,
which
he
receiued
from
his
Creator
,
did
voluntarily
depriue
and
spoil
himselfe
of
that
light
he
had
of
vnderstanding
and
vprightnes
of
wil
,
so
his
posterity
for
the
most
part
,
through
naturall
wickednes
which
is
now
in
them
,
refuseth
,
both
the
Phisition
who
offereth
himselfe
and
the
phisick
.
2
But
let
vs
hearken
vnto
the
residue
of
the
Bridegroomes
speach
,
seeking
after
this
spouse
:
My
doue
,
saith
he
,
which
keepest
thy self
in
the
cleftes
of
the
rocke
,
and
in
the
secret
places
of
the
ascent
therof
.
And
what
are
the
great
secrets
which
are
comprised
in
these
words
?
Let
vs
pray
vnto
God
he
wil
vouchsafe
to
teach
them
vs
throughly
.
We
haue
said
before
,
that
the
spouse
,
the
Church
,
is
brought
in
in
this
place
and
represented
vnto
vs
,
assisted
by
her
Bridegroom
in
such
sort
,
that
sometimes
she
languisheth
after
him
,
sometimes
she
obtaineth
as
it
were
the
fiansailes
,
sometimes
she
seemeth
to
be
as
it
were
a
far
off
,
sometimes
as
it
were
somwhat
nearer
,
sometimes
she
is
seeking
as
it
were
after
him
,
sometimes
shee
seemeth
to
be
sought
after
:
which
thing
we
are
necessarily
to
vnderstand
&
diligently
to
consider
,
that
we
take
heed
the
better
of
the
mask
of
the
false
Church
,
which
many
paint
foorth
and
shape
out
vnto
themselues
in
their
owne
braine
,
perswading
themselues
,
that
the
Catholique
Church
continueth
always
in
her
apparant
glosse
and
bewty
:
contrary
vnto
that
which
is
deliuered
throughout
the
whole
sacred
historie
,
and
the
experience
wee
haue
since
had
,
and
haue
vntill
this
day
,
thereof
:
wherein
these
so
wretchedly
abused
resemble
the
Butterflie
which
flieth
into
the
candle
and
burneth
himselfe
,
and
those
simple
seely
birdes
which
fly
into
the
fire
thinking
they
are
in
the
warm
sun
.
This
is
then
a
false
opinion
in
which
many
do
gladly
please
themselues
,
because
they
would
haue
a
gospel
of
ease
and
a
Church
all
of
veluet
:
whereas
,
it
is
in
the
crosse
,
that
the
Bridegroome
triumpheth
,
and
hee
was
crowned
with
a
crowne
of
thornes
,
and
there
is
no
reason
the
spouse
be
put
in
a
better
liuery
then
her
Bridegroome
.
Wee
haue
therefore
heard
aboue
in
the
11.
verse
,
how
the
Bridegroome
made
mention
of
the
winter
,
bringing
tidinges
vnto
his
spouse
of
the
sweete
and
pleasaunt
spring-time
.
Hee
speaketh
therefore
now
vnto
her
,
as
if
shee
were
frighted
and
skared
as
sometimes
Pigeons
are
and
driuen
from
the
doue
house
,
and
therfore
flowen
to
hide
herselfe
in
some
chinckes
and
creuises
of
a
rocke
,
to
haue
there
some
place
of
retire
and
rest
.
Where
we
are
to
note
that
it
is
properlie
in
these
and
such
like
occurrences
,
that
the
faithfull
shewe
themselues
like
Doues
,
not
countermining
deceit
by
deceit
,
but
withstanding
and
fighting
against
the
sleights
and
craftes
of
the
world
by
their
meeknes
and
simplicity
,
Luk.
16.18
.
and
leaue
not
,
for
al
the
hote
assaultes
that
are
giuen
them
,
to
keep
their
conscience
pure
stil
and
vndefiled
,
as
Dauid
so
often
both
in
woord
and
deed
professeth
,
which
is
the
cause
also
why
the
Lord
spareth
them
,
when
the
rod
of
the
wicked
is
vpon
them
.
Psal.
125.3
.
and
1.
Cor.
10.13
.
but
yeelding
vnto
the
furie
of
their
persecutors
so
much
as
they
maie
,
their
only
refuge
they
haue
is
,
to
endure
in
silence
,
&
patience
,
Luk.
21.19
.
It
is
this
spouse
therefore
who
beeing
forced
to
shroud
and
to
hide
herselfe
in
the
clefts
and
holes
of
the
rocks
,
is
now
inuited
by
her
Bridegrome
to
come
downe
againe
into
the
plaine
,
the
foul
weather
being
ouerpassed
and
gone
.
3
Such
was
the
state
and
condition
of
the
Church
manie
times
vnder
the
Iudges
,
and
especially
in
Helies
time
,
as
when
the
arcke
was
taken
,
there
followed
an
horrible
confusion
.
In
the
time
of
Samuel
it
had
as
it
were
some
small
refreshing
vnder
the
beginning
of
Saules
raigne
.
But
by
and
by
after
,
and
especially
during
the
time
of
the
persecution
raised
against
Dauid
,
the
massacring
of
the
Priests
,
the
discomfiting
of
Saul
,
the
ciuil
war
betweene
Dauid
,
&
Iphiboseth
,
whither
shal
we
say
the
small
number
of
the
true
faithful
were
brought
,
so
long
as
god
exercised
his
iust
iudgements
vpon
the
whole
country
?
In
what
estate
was
then
this
doue-house
,
that
is
to
say
,
the
tabernacle
&
the
whole
seruice
of
God
,
Silo
being
destroied
,
&
the
Arcke
placed
in
a
priuate
mans
house
,
to
wit
,
Abinadabs
,
1.
Sa.
6.22
.
separated
from
the
tabernacle
which
was
in
Nob
,
1.
Sam.
21.1
.
&
from
thence
was
brought
vnto
Gibeon
,
2.
Chro.
1.3
.
And
this
separation
of
the
Arke
from
the
tabernacle
dured
vntill
the
time
of
Salomon
,
who
(
beeing
a
figure
of
this
bridegroome
)
set
vp
that
goodly
temple
as
it
were
a
doue-house
,
whither
he
inuiteth
this
doue
in
this
place
:
whereunto
it
is
no
doubt
,
but
this
text
ought
to
bee
referred
,
especially
the
same
being
twise
specified
in
the
historie
,
1.
Sam.
7.1
.
&
.
2.
Sam.
6.3
.
namely
that
the
house
of
Abinadab
from
whence
the
Ark
was
brought
by
Dauid
vnto
Hierusalem
,
was
seated
within
an
hill
:
which
it
may
bee
Salomon
meant
expressely
to
note
vnto
vs
,
making
mention
of
the
cleftes
of
the
rocke
,
whither
this
spouse
retired
herselfe
during
this
tempest
.
But
there
is
nothing
letteth
but
that
we
may
extend
this
yet
farther
.
For
during
the
kingdome
of
Salomon
himselfe
,
was
she
not
in
part
as
it
were
driuen
from
her
doue-house
by
the
Idols
which
Salomon
set
vp
?
And
what
was
she
afterward
?
So
that
the
condition
of
the
Church
is
here
represented
vnto
vs
,
not
as
it
is
once
,
or
fiue
,
or
sixe
,
or
moe
times
,
but
as
beeing
an
ordinary
and
customary
thing
vnto
this
spouse
,
whom
notwithstanding
her
Bridegroome
in
his
good
time
calleth
downe
againe
into
the
plaine
.
So
then
after
Salomon
,
by
the
diuision
of
the
ten
tribes
,
how
many
doue-houses
,
I
meane
synagogues
,
were
ruined
&
plucked
downe
,
to
lodge
Ieroboams
calfes
in
?
Whither
was
then
the
resort
and
repaire
of
Leui
,
flying
as
it
were
in
flockes
with
as
many
as
feared
the
Lord
into
the
rocke
of
the
temple
of
Hierusalem
?
2.
Chron.
11.14
.
But
alas
what
was
this
nest
,
vnder
the
greatest
part
of
the
kings
of
Iuda
,
from
Roboam
vnto
Zedechias
?
A
nest
prophaned
vilanously
polluted
with
the
doung
of
Idols
,
as
the
storie
witnesseth
,
and
is
especially
most
amply
declared
in
Ezech.
16.
What
could
then
the
poor
children
of
God
do
but
sigh
&
mourne
like
vnto
poore
pigeons
in
their
smal
holes
?
Such
was
the
flight
of
the
prophets
into
wast
&
desert
places
of
Israel
vnder
Elias
and
Elizeus
,
2.
Kings
4.38
.
And
yet
was
this
poore
culuer-house
sorer
shaken
,
and
as
it
were
vtterly
ouerturned
by
Iesabel
,
insomuch
that
an
hundered
of
the
Prophets
were
hidden
by
a
good
man
in
two
caues
,
and
fedde
with
bread
and
water
,
1.
King
.
18.13
.
Behold
also
Elias
himselfe
brought
vnto
that
extremity
,
that
he
was
faine
to
bee
fedde
in
an
hideous
desert
by
two
rauens
,
1.
King
.
17.16
,
&
by
the
ministery
of
an
Angel
,
1.
King
.
19.5.6
.
And
during
the
captiuity
this
poore
doue
beeing
driuen
thrise
away
by
that
horrible
northerne
wind
which
razed
at
length
the
doue-house
&
the
Citty
,
did
shee
not
nest
,
and
as
it
were
hide
her
head
in
secret
holes
?
For
so
is
it
said
,
Esay
.
26.20
.
and
vnder
the
horrible
persecution
of
Antiochus
,
whither
retired
she
herselfe
with
Mattathias
?
1.
Macab
.
2.17
.
4
But
what
?
Beginning
with
Iesus
Christ
himselfe
the
Bridgroom
which
is
here
spoken
of
,
was
he
not
himselfe
from
the
time
of
his
natiuity
driuen
as
it
were
out
of
the
world
?
For
in
what
place
was
he
born
in
?
In
a
stable
,
the
lodging
of
beasts
,
for
there
was
no
other
roome
for
his
mother
,
Luk.
2.17
.
from
thence
must
he
not
fly
into
the
deserts
of
Aegypt
?
Math.
2.14
.
Where
was
he
brought
vp
and
nourished
?
In
a
poore
Carpenters
house
,
Mar.
6.3
.
in
the
cittie
of
Nazareth
built
also
vpon
a
rock
,
Luk.
4.29
.
a
cittie
of
so
small
reckoning
and
account
,
that
it
is
demaunded
whether
any
good
thing
can
come
from
thence
,
Ioh.
1.4
.
driuen
thence
whither
must
hee
retire
himselfe
?
Vnto
the
rocke
of
Capernaum
,
Luk.
4.31
.
and
10.15
.
not
hauing
a
place
where
to
rest
his
heade
,
Luk.
9.58
.
finally
whither
was
he
caried
to
be
crucified
?
Vnto
the
mount
of
sculs
,
otherwise
called
Caluarie
.
And
where
was
hee
laid
after
his
death
?
In
a
caue
hewen
out
of
a
rocke
,
Luk.
23.53
.
Thus
you
see
how
the
Bridegroome
himselfe
,
during
the
time
of
his
life
here
belowe
did
nothing
els
,
but
fly
as
a
man
would
say
from
rocke
to
rocke
,
vntill
he
were
flowne
againe
into
heauen
.
This
is
also
the
way
which
all
the
Apostles
haue
walked
,
and
the
whole
Church
truely
Apostolicke
,
being
in
this
world
as
wayfarers
and
wanderers
hither
and
thither
,
2.
Cor.
6.5
.
and
Heb.
11.38
.
the
same
being
foretold
,
euen
vnto
the
last
time
,
Apoc.
12.14
.
5
Such
was
the
condition
of
the
ancient
Church
,
&
namely
of
that
of
Rome
,
vntil
the
time
of
Syluester
vnder
Constantine
the
Great
,
since
which
time
this
doue
,
which
kept
herselfe
before
vntil
this
time
in
holes
and
corners
,
finding
afterwarde
the
spring
of
the
meddowe
,
so
pleasant
and
sweete
,
and
so
falling
there
asleepe
,
the
rauening
and
vnclean
birds
are
come
&
nestled
in
her
place
,
and
disguising
themselues
at
first
into
Doues
and
pigeons
,
haue
so
flattered
and
enchaunted
the
Romane
Eagle
,
that
finally
the
great
puttocke
of
Rome
hath
seased
on
the
Eagles
crowne
,
and
charged
himselfe
with
three
,
decking
himselfe
with
the
Eagles
feathers
,
and
namely
with
the
capitall
citty
of
the
Empire
,
so
that
at
this
day
the
rest
must
doe
homage
vnto
this
beast
.
And
this
is
the
reason
why
this
Image
of
the
Romane
Empire
(
which
is
the
whore
sitting
vpon
the
seuen
hilles
of
Rome
)
succeeding
this
beast
whose
Image
she
is
called
,
being
of
the
same
nature
,
tendeth
vnto
the
same
end
:
vsing
stil
the
same
trade
of
ruining
the
doue-houses
and
driuing
away
the
poore
feareful
doues
of
the
Lorde
with
fire
&
sword
,
yea
thrusting
the
fire
into
their
smal
culuer
holes
,
as
shee
hath
alwaies
doone
,
and
yet
doth
vnto
this
day
.
But
what
?
The
Lord
hath
limited
the
seasons
of
the
winter
,
as
wee
see
he
hath
doone
,
by
continual
experience
,
yea
breaketh
off
suddenly
the
course
of
the
stormes
and
tempestes
as
it
is
saide
,
Psal.
65.8
.
and
as
he
practised
the
same
sensiblie
,
Matth.
8.26
.
I
speake
this
especially
for
vs
in
this
place
,
which
a
man
maie
truely
call
a
small
nest
placed
in
these
cragges
and
mountains
,
which
hath
serued
and
yet
serueth
for
an
harbour
of
poore
fugitiue
doues
,
which
hath
beene
by
a
singuler
and
more
then
admirable
goodnes
and
mercy
of
God
preserued
,
and
that
by
euident
&
apparant
miracles
,
against
al
the
enterprises
which
satan
and
his
complices
could
hitherto
deuise
:
for
which
so
great
a
benefit
of
his
,
God
giue
vs
grace
to
be
thankefull
,
both
in
word
and
deede
.
6
But
to
goe
on
let
vs
note
that
this
Bridegrome
saith
not
that
this
Doue
is
retired
into
the
holes
of
the
rocks
,
but
of
the
rocke
,
as
of
a
certaine
rocke
and
no
other
.
For
it
is
for
them
of
this
woorld
to
retire
themselues
heere
and
there
at
euerie
iut
they
haue
in
time
of
aduersity
,
keeping
neither
waie
,
nor
foot-path
,
as
we
see
how
the
superstitious
haue
euery
one
his
saint
,
and
euerie
one
his
deuotion
apart
:
but
the
children
of
God
haue
but
one
rock
and
refuge
,
to
which
they
wholie
betake
themselues
,
according
vnto
the
stile
which
Dauid
customarily
vseth
in
his
Psalmes
,
and
therefore
faile
not
at
anie
time
to
bee
in
safety
.
Contrarie
the
vnfaithful
ones
and
enemies
of
God
find
themselues
deceiued
of
their
imagined
helps
,
when
the
iudgement
of
God
falleth
on
them
and
pursueth
them
,
and
therefore
cry
in
the
daie
of
wrath
vnto
the
hils
and
saie
,
Fall
vpon
vs
,
and
hide
vs
from
the
face
of
him
which
sitteth
vpon
the
throne
,
Apocal.
6.15
.
So
did
the
fiue
kings
of
Canaan
hide
themselues
in
a
caue
,
but
it
was
to
haue
their
reward
which
they
deserued
,
Iosua
.
10.16
.
the
Lord
therefore
who
is
on
high
in
the
heauens
is
the
refuge
&
hiding
place
of
his
:
&
this
spouse
euen
here
below
on
earth
where
she
is
yet
a
pilgrime
&
wanderer
,
findeth
alwaies
some
place
of
retire
&
harbor
in
the
hardest
times
,
in
the
assembly
of
saints
whersoeuer
they
keep
,
though
they
be
but
two
or
three
,
Mat.
18.20
.
Luk.
17.
&
37.
&
how
euer
men
seek
to
bring
her
low
,
yet
shee
alwaies
lifteth
vp
her
head
on
high
,
not
of
pride
,
as
did
the
Pharisee
,
Luk.
18.14
but
of
an
assuraunce
which
is
giuen
her
,
by
the
meanes
of
that
grace
which
is
shewed
her
,
whereby
shee
taketh
courage
and
defieth
all
her
aduersaries
,
and
whatsoeuer
incomberaunces
are
laid
before
her
,
Rom.
8.30
.
and
Heb
4
16.
naie
which
is
more
,
shee
taketh
occasion
by
those
assaultes
which
are
giuen
her
,
to
raise
her selfe
vp
vnto
God
&
to
make
her
profit
by
them
,
Rom.
5.3
.
which
the
Bridegroomes
wordes
doe
also
shew
vs
,
when
he
saith
,
that
his
Doue
keepeth
her selfe
in
the
corners
,
not
of
the
descent
,
but
of
the
ascent
and
staires
of
the
rocke
,
although
that
in
diuerse
respectes
the
side
of
a
mountaine
hath
his
pitchings
mounting
and
descending
.
7
But
let
vs
heare
what
the
Bridegroome
doth
farther
demaund
.
Shew
me
heere
,
saith
he
,
thy
face
,
and
let
me
heare
thy
voice
,
that
is
to
saie
,
let
me
heare
thee
and
see
thee
.
And
what
meaneth
this
?
The
Lorde
who
seeth
all
thinges
,
and
knoweth
the
verie
thoughtes
and
that
before
they
are
conceiued
,
and
who
heareth
the
wordes
before
they
be
pronounced
,
Psal.
139.4
.
the
onely
searcher
of
the
heart
,
Ier.
10.
and
whose
eies
are
specially
vpon
this
Doue
,
Psal.
34.6
is
hee
absent
from
her
?
No
,
in
no
wise
:
but
the
Lord
doth
as
a
good
woorkeman
,
who
hauing
made
some
goodlie
and
curious
peece
of
worke
,
although
he
that
made
it
hath
no
neede
to
enquire
of
what
,
or
how
it
is
made
,
taketh
a
pleasure
notwithstanding
to
viewe
and
contemplat
,
yea
to
praise
and
admire
it
.
And
therefore
it
is
also
said
in
the
historie
of
the
creation
of
the
woorld
,
that
the
Creatour
tooke
a
viewe
of
his
work
,
&
finding
it
to
be
good
,
blessed
it
.
Now
is
there
a
more
goodlie
peece
of
woorke
heere
below
(
after
him
who
hath
receiued
the
spirite
without
measure
,
and
who
is
the
head
of
his
spouse
)
then
is
the
Church
regenerated
and
reformed
,
and
as
it
were
fashioned
anew
vpon
the
patterne
it selfe
the
sonne
of
God
,
into
which
shee
is
incorporated
to
be
altogether
spiritual
in
him
:
not
to
be
a
peece
of
worke
without
sense
or
motion
,
but
Iesus
Christ
putting
into
her
heart
that
which
shee
ought
to
beleeue
,
and
in
her
mouth
that
which
she
ought
to
speake
,
Phil.
1.19
.
Psal.
40.4
.
Esai
.
57.19
.
and
Psal.
51.17
.
as
this
high
mysterie
is
most
amply
declared
vnto
vs
by
the
Apostle
in
his
Epistles
,
and
namely
,
Rom.
6.
and
7.
and
8.
Ephes.
5.30
.
Col.
3.
and
elsewhere
.
8
Euery
faithful
soule
therefore
in
the
person
of
the
spouse
(
by
whom
is
vnderstood
al
the
company
of
the
faithfull
,
)
beeing
yet
here
belowe
,
hauing
receiued
the
power
to
will
&
to
do
,
is
heere
inuited
to
shew
himselfe
,
&
to
speake
vnto
his
Bridegroome
,
that
is
to
say
,
to
make
the
effects
of
his
grace
,
which
hee
hath
receiued
of
his
regenerator
,
to
appear
both
within
&
without
.
This
is
that
which
was
figured
vnder
the
Lawe
,
by
that
commaundement
of
God
,
that
euery
male
childe
should
present
himselfe
before
the
Lord
thrise
a
year
at
the
least
in
the
tabernacle
,
and
afterwarde
in
the
temple
;
as
if
God
,
who
is
euerie
where
and
seeth
all
,
had
said
vnto
them
,
you
are
dispersed
here
and
there
throughout
the
country
and
in
your
synagogues
,
&
therefore
are
as
it
were
absent
from
me
,
who
haue
chosen
this
place
,
as
it
were
for
mine
house
and
habitation
.
Now
I
would
see
you
and
heare
you
,
and
therefore
you
shall
come
and
visit
me
and
doe
me
homage
thrise
a
year
,
to
the
end
that
you
may
reioice
in
my
presence
,
and
I
with
you
.
And
whom
would
not
the
consideration
of
such
kindnesse
and
bounty
rauish
&
astonish
,
&
cause
him
to
say
,
O
Lord
,
thou
art
not
contented
to
haue
shewen
me
so
great
fauor
,
vnto
me
I
say
altogether
vnworthy
thereof
,
nay
worthy
of
thy
curse
and
malediction
:
but
which
more
is
,
knowing
my
heauinesse
and
lazinesse
,
and
that
if
by
adding
grace
vpon
grace
,
thou
shouldest
not
forme
in
mee
a
desire
and
power
to
be
thankfull
vnto
thee
therefore
,
and
to
honour
thee
,
I
would
continue
groueling
stil
on
the
ground
&
burie
the
memorie
of
thy
benefits
,
thou
prickest
mee
forward
,
and
inuitest
mee
to
present
my selfe
before
thee
,
and
to
cause
thee
to
see
by
effect
what
thou
hast
wrought
in
me
,
voutsafeing
of
a
third
grace
of
thine
,
to
like
and
accept
of
my
woorkes
,
considering
them
not
as
they
come
from
me
,
who
am
yet
soiled
with
sinne
,
but
in
asmuch
as
thou
acknowledgest
in
me
thy
worke
and
new
creation
.
That
then
which
the
Bridegroome
saith
in
this
place
is
the
same
which
is
said
,
Psal.
50.23
.
And
in
deede
,
as
Dauid
saith
,
Psal
,
116.12
.
What
can
we
render
vnto
the
Lord
for
so
great
benefits
of
his
,
but
this
reknowledgement
,
presenting
our selues
before
his
face
with
the
confession
of
the
mouth
,
speaking
of
the
abundance
of
the
heart
?
Neither
are
we
now
to
trot
vp
and
downe
hither
&
thither
as
these
holy
pilgrimes
of
Ierusalem
,
who
go
yet
at
this
day
to
seeke
after
Iesus
Christ
in
his
sepulcher
.
For
euery
land
and
country
is
now
sanctified
vnto
him
,
1.
Cor.
10.26
.
and
he
is
neere
vnto
vs
in
euery
place
,
and
we
must
cause
our selues
to
be
seene
and
heard
,
lifting
vp
of
pure
hands
,
1.
Tim.
3.8
.
in
al
places
,
wheresoeuer
it
pleaseth
him
to
lift
vp
his
banner
.
For
the
question
is
heere
of
a
publike
appearance
&
inuocation
,
in
respect
whereof
the
Bridegrome
leadeth
his
spouse
down
from
the
rock
,
&
out
of
the
desert
into
the
plain
,
when
he
wil
haue
the
faire
weather
return
againe
:
as
hee
hath
specially
doone
since
about
these
threescore
years
ago
.
But
what
doe
we
all
this
while
?
The
Lord
hath
proclaimed
by
so
many
trompets
the
yeare
of
acceptation
,
and
our
true
Iubile
,
renewing
and
as
it
were
sending
againe
into
the
worlde
that
which
is
said
,
Esaie
.
61.2
.
and
Luk.
4.18
.
&
euerie
day
he
still
calleth
vnto
vs
in
this
place
,
My
doue
come
out
of
the
desert
,
shew
me
thy
face
,
and
let
me
heare
thy
voice
,
and
I
will
take
pleasure
in
it
:
9
But
what
?
There
was
indeed
at
the
beginning
some
zeale
shewed
,
and
many
came
running
from
farre
to
do
their
duty
,
as
it
is
said
of
those
which
entered
into
Canaan
with
Iosua
,
&
the
gouernours
of
that
time
,
Ios.
24.3
.
But
these
are
nowe
departed
in
peace
and
seem
to
haue
caried
away
all
the
zeale
,
&
whatsoeuer
good
thing
els
was
among
vs
.
The
Bridegrome
crieth
by
his
seruants
,
Come
&
see
me
,
and
let
me
heare
your
voice
.
Yet
for
al
this
some
haue
no
cares
,
others
heare
,
but
they
hearken
not
vnto
it
.
Others
,
especially
on
those
daies
which
are
specially
ordained
for
this
appearance
and
inuocation
of
the
name
of
God
,
had
rather
be
a
walking
,
playing
,
tipling
,
gathering
in
their
debtes
,
toying
and
sporting
in
the
streetes
,
and
before
their
doores
.
Others
there
are
who
will
appeare
in
the
place
where
the
Lorde
is
,
but
is
it
to
cause
their
voice
to
bee
heard
,
that
is
,
hauing
diligently
hearkened
vnto
the
voice
of
the
Bridegroom
,
&
the
praier
of
their
pastour
,
to
answere
with
heart
&
with
mouth
the
Amen
of
Christians
,
1.
Cor.
14.16
.
that
is
to
say
,
to
make
a
true
and
perpetuall
acknowledgement
towards
God
,
by
true
amendment
of
life
?
Alas
no.
For
were
it
so
,
the
effects
thereof
would
appeare
:
whereas
nowe
you
shall
haue
some
sing
the
Psalmes
in
deed
,
but
their
heart
shall
be
far
from
that
which
they
sing
,
Esay
.
29.13
.
Others
come
to
the
Church
to
sleep
,
others
wil
not
voutsafe
to
open
their
mouth
or
eares
.
If
any
man
demaund
how
we
know
this
,
I
answer
that
wee
see
part
of
it
with
our
owne
eies
,
the
rest
is
made
knowen
and
discouered
by
all
the
fruites
of
the
flesh
which
are
quoted
&
numbred
vp
,
Gal.
5.19
.
And
thither
it
is
I
must
send
you
,
you
hypocrites
&
contemners
,
adding
for
the
reward
which
is
reserued
for
you
,
if
you
change
not
your selues
&
become
new
men
,
that
which
the
eternal
saith
,
Esa.
57.12
.
I
wil
declare
thy
goodly
righteousnes
&
thy
deeds
which
shal
not
help
thee
:
&
Ps.
50.21
.
these
things
thou
hast
don
,
&
because
I
made
as
if
I
heard
not
,
thou
thoughtst
that
I
was
like
vnto
thee
.
But
I
will
reproue
thee
,
&
will
set
all
these
things
before
thine
eies
.
ô
what
a
terrible
thing
it
is
to
fal
into
the
hands
of
the
liuing
god
when
he
is
angry
!
And
therfore
for
the
honor
of
god
let
euery
one
amend
himselfe
while
it
is
time
,
let
vs
consider
of
this
great
and
endlesse
bountie
of
our
God
,
who
hath
retired
and
gathered
together
his
poore
doues
out
of
the
holes
of
the
desert
,
out
of
the
powers
of
those
cruell
beasts
,
&
out
of
the
iawes
of
the
rauening
Lion
,
inuiting
vs
still
at
this
day
to
present
our selues
before
him
with
a
true
repentance
,
&
that
pleasant
acceptable
sacrifice
vnto
him
of
a
contrite
hart
and
of
thankesgiuing
,
Psal.
51.19
.
and
19.32
,
to
the
end
that
receiuing
vs
to
mercy
and
finding
vs
fruitefull
trees
indeed
in
his
house
,
he
may
heape
on
vs
his
blessings
,
according
vnto
his
holy
promises
.
THE
XXII
SERMON
.
Our
help
be
in
the
name
of
God
&c.
It
is
written
as
followeth
in
the
second
Chapter
of
the
Canticle
of
Canticles
,
the
15.16
.
and
17.
verses
.
15
Take
vs
these
foxes
&
these
yong
cubs
,
which
destroie
the
vines
,
while
our
vines
bud
forth
.
16
My
beloued
is
mine
,
and
I
am
his
,
hee
feedeth
among
the
lillies
.
17
Vntil
the
wind
of
that
day
come
,
and
the
shadowes
flee
awaie
:
returne
my
beloued
and
bee
like
a
young
Roe
or
Hind-calfe
,
vpon
the
mountaines
of
separation
,
the
cleftes
of
the
mountaines
.
1
The
vineyard
of
the
Bridegroome
in
daunger
to
be
wasted
,
by
the
foxes
.
2
Examples
of
these
wastes
made
,
both
in
the
Church
of
the
Israelites
,
as
also
in
that
of
the
Christians
.
3
Howe
these
become
at
the
length
Wolues
and
Lyons
,
destroieng
the
flockes
and
finally
not
sparing
themselues
.
4
Examples
of
foxes
broken
in
into
the
midst
of
the
vineyard
,
begunne
to
be
husbanded
in
our
time
.
5
The
hunting
of
these
foxes
properly
and
directly
committed
vnto
the
Pastors
of
the
Church
.
6
Secondlie
to
the
faithful
magistrats
,
without
confounding
notwithstanding
the
Ecclesiasticall
ministerie
with
ciuill
Iurisdiction
.
7
This
vineyarde
must
continue
alwaies
safe
in
the
end
,
and
the
foxes
must
be
taken
.
8
How
inestimable
,
and
for
euer
assured
,
that
treasure
,
of
the
Church
is
,
which
she
saith
to
be
hers
.
9
This
donation
by
reason
of
the
marriage
betweene
the
Bridegrome
and
the
spouse
is
mutual
and
reciprocal
.
10
The
Church
of
the
Israelits
and
the
Church
of
the
Christians
are
one
and
the
same
spouse
of
the
same
Bridegroom
,
and
how
we
ought
to
vnderstand
the
shadowes
of
the
auncient
couenant
.
11
How
we
ought
to
vnderstand
that
wind
which
rose
with
the
light
of
the
gospel
.
12
How
it
is
to
be
vnderstoode
,
that
the
Bridegroome
returneth
to
his
spouse
,
seeing
he
neuer
forsaketh
her
.
13
What
the
craggy
mountains
are
,
ouer
which
the
spouse
desireth
her
Bridegroome
to
come
.
14
An
exhortation
to
practise
this
doctrine
.
IT
appeareth
by
these
words
which
we
haue
to
handle
,
that
the
Doue
is
flowen
vnto
her
Bridegroome
at
his
call
,
who
hath
gathered
her
with
her
companie
as
wee
shal
afterwardes
see
,
according
vnto
the
purport
also
of
the
historie
,
that
finally
al
the
tribes
put
themselues
in
subiection
vnto
the
anointed
of
the
Lord
,
I
meane
,
vnto
Dauid
,
&
after
vnto
Salomon
,
both
which
were
figures
of
this
true
Bridegrome
in
this
respect
.
But
to
the
end
that
the
spouse
should
not
imagine
,
that
this
spring-time
brought
so
perfect
a
peace
,
as
that
nothing
should
impaire
and
disturb
it
she
is
in
good
time
warned
,
that
this
vineyard
hauing
escaped
the
former
storms
and
tempests
,
was
not
for
al
that
,
altogether
freed
from
al
kind
of
hurt
.
And
this
hee
warneth
her
of
,
not
to
affright
or
astonish
her
,
but
so
as
to
make
her
ful
of
consolation
.
For
he
saith
not
,
there
are
foxes
which
wast
and
destroy
our
vineyardes
,
but
take
vs
those
foxes
,
as
if
he
said
.
Indeede
there
are
great
and
little
ones
,
but
I
haue
taken
order
they
shal
be
caught
.
Now
to
make
our
profit
hereof
,
wee
must
first
of
al
learne
that
they
abuse
themselues
much
,
who
are
so
persuaded
to
see
the
Church
in
so
good
case
as
to
bee
without
her
afflictions
,
either
within
or
without
,
or
both
together
within
and
without
:
the
experience
of
al
ages
sheweth
vs
the
contrarie
.
2
Let
vs
therefore
note
heere
in
the
first
place
,
that
there
is
no
mention
heere
of
Tygers
or
Lyons
,
which
are
open
and
declared
persecutors
of
the
church
,
as
were
sometimes
against
Israell
,
Edom
,
Moab
,
Ammon
,
and
finally
the
Chaldeans
and
Babylonians
:
and
in
the
time
of
the
Christian
Church
,
the
Romaine
empire
,
the
Sarracens
&
the
Persians
,
&
the
Turcks
,
but
of
those
which
are
ctept
into
the
midst
of
the
vineyard
like
crafty
Foxes
to
keep
back
and
hinder
the
vintage
,
which
sort
of
beastes
,
the
vineyard
were
it
neuer
so
well
planted
and
husbanded
,
neuer
wanted
.
Such
were
in
the
time
of
Moses
,
Core
,
Dathan
,
and
Abyron
,
who
as
it
is
written
Numbers
,
16.
beeing
in
the
very
midst
of
this
vineyard
,
sought
suttelly
to
vndermine
the
foundation
thereof
,
vnder
colour
,
saide
they
,
because
the
whole
people
were
the
people
of
the
Eternall
,
and
hereupon
pretending
to
ouerthrowe
the
ministery
of
Moses
and
Aaron
.
Such
were
the
false
Prophets
who
lulled
the
people
of
Israell
asleep
,
vaunting
of
their
visions
from
God
,
against
the
true
seruantes
of
the
Eternal
,
as
is
especially
seen
in
that
miscreant
Sedechias
opposing
himselfe
against
Michea
,
1.
King
.
22.
and
in
Hananias
against
Ieremy
,
Ier.
18.
and
by
al
the
writinges
of
the
Prophets
:
vnto
whom
,
for
the
most
part
they
alwaies
lent
an
helping
hand
who
should
haue
beene
the
principal
hunters
of
those
foxes
,
to
wit
,
the
Priestes
,
as
is
witnessed
throughout
the
whole
sacred
history
.
And
what
foxes
were
the
Pharisees
,
Sadduces
,
Scribes
,
Essenians
,
Herodians
and
others
,
who
so
craftilie
&
so
sliely
ventered
to
entrap
the
Lord
himselfe
of
the
vineyard
,
beeing
descended
from
heauen
expresly
for
this
purpose
,
to
take
order
for
this
vineyard
,
and
traueled
so
throughly
herein
,
that
finally
he
thrust
them
out
of
possession
of
it
,
and
transplanted
his
vineyard
,
as
he
had
before
threatned
them
he
wold
doe
,
Mat.
21.41
.
and
planted
it
among
a
people
,
which
before
appertained
nothing
at
al
vnto
vnto
him
,
as
hee
had
menaced
them
by
Osee
2.23
.
the
execution
of
which
threat
is
most
largely
set
downe
Ephes.
2.11
.
And
afterwardes
,
though
the
chiefe
and
principall
hunters
of
these
foxes
,
trauailed
diligently
to
transplant
and
to
husband
this
vineyard
which
had
spred
her
braunches
from
East
to
West
,
and
had
prouided
it
of
good
laborers
and
husband-men
after
them
:
notwithstanding
their
histories
and
their
writings
do
witnesse
that
they
had
alwaies
more
to
doe
against
such
foxes
,
as
the
great
sheepeheard
forewarned
them
,
Matth.
7.15
.
(
though
there
they
be
called
rauening
wolues
)
then
against
all
other
open
enemies
within
or
without
.
Such
were
they
who
woulde
needes
mingle
Iesus
Christ
and
Moses
together
,
whose
most
pestilent
and
pernicious
error
is
declared
and
condemned
,
Act.
15.
against
whom
Saint
Paul
was
yet
afterwardes
constrained
so
long
and
so
eagerlie
to
fight
.
After
these
succeeded
,
as
it
were
in
great
and
mighty
armies
,
heretiques
of
al
sortes
:
some
of
them
assayling
the
diuinity
,
others
the
humanity
of
the
Lord
of
this
vineyard
:
others
confessing
both
the
one
and
the
other
,
but
diuiding
Iesus
Christ
into
twaine
:
others
making
a
monster
of
him
which
should
bee
neither
God
nor
man
:
others
degrading
him
from
his
office
:
others
impugning
other
articles
of
our
faith
:
others
blending
with
the
truth
of
Christian
religion
a
million
of
errors
not
onely
vtterlie
false
,
but
altogether
monstrous
.
3
But
aboue
all
others
the
foxes
which
haue
succeeded
certaine
faithful
auncient
pastors
of
the
Church
of
Rome
,
haue
vnder
the
coulour
of
the
authoritie
of
the
Cittie
of
Rome
,
and
because
the
Lord
at
the
beginning
caused
the
glory
of
his
exceeding
grace
to
shine
foorth
,
learned
to
plaie
the
part
of
a
fox
so
sliely
and
so
wilily
,
that
by
little
and
little
,
&
that
(
which
is
a
thing
of
al
others
exceeding
straunge
and
wonderful
)
helping
to
hunt
other
foxes
,
they
haue
brought
all
vnder
their
pawes
,
and
then
stripping
themselues
out
of
their
foxes
case
,
(
but
yet
so
,
as
to
slip
it
on
againe
when
neede
and
occasion
requireth
)
haue
taken
vnto
themselues
the
Lions
skinne
,
shewed
their
talants
,
torne
and
deuoured
the
poore
flocks
,
so
that
they
haue
wonderfully
skared
them
.
For
this
is
a
maxima
and
general
rule
in
this
matter
,
that
if
these
cubs
be
let
alone
to
become
foxes
they
faile
not
in
the
end
to
become
Tygers
and
Lions
,
such
as
Michea
speaketh
of
,
Mich.
3.5
.
For
proofe
hereof
we
neede
no
other
witnesse
together
with
the
poore
estate
of
Christendome
then
the
legends
of
the
Popes
written
by
their
own
secretaries
,
among
whom
that
monster
Boniface
the
eight
beareth
the
bel
:
of
whom
themselues
giue
this
testimony
,
That
he
entred
like
a
fox
,
he
raigned
like
a
Lion
,
and
died
like
a
dog
.
And
know
you
,
that
when
I
speake
thus
,
I
meddle
not
with
their
manners
which
are
so
infamous
and
detestable
,
that
there
is
not
a
creature
which
demaundeth
not
vengeance
vp
on
them
of
god
:
but
I
haue
principally
respect
vnto
their
false
&
cursed
doctrine
:
being
no
heresie
concerning
the
office
of
our
Lorde
Iesus
Christ
(
without
the
which
trueth
,
whatsoeuer
they
confesse
touching
his
person
and
the
pointes
concerning
it
in
the
Creede
,
serueth
them
to
no
other
end
,
but
to
colour
their
lies
&
falsehoodes
which
they
couer
with
the
cloke
of
this
truth
,
according
vnto
the
example
of
satan
their
father
,
whom
the
lord
put
to
silence
,
Luk.
4.34
.
)
which
is
not
couied
,
and
afterwarde
hatched
,
&
stil
nourished
and
maintained
yet
in
the
schoole
of
these
foxes
,
or
rather
these
wolues
,
which
are
the
talants
&
the
teeth
of
that
great
monster
of
Rome
,
who
hath
left
them
to
deale
in
the
doctrine
,
wherein
they
haue
learned
to
acquite
themselues
so
wel
,
that
euerie
one
hath
his
morsel
of
the
pray
:
&
hath
snatched
for
himselfe
together
with
his
spiritualities
,
the
scepters
and
crownes
of
Princes
.
Such
are
among
the
rest
these
foure
sortes
of
wallet-breethren
declared
sometimes
by
the
Vniuersities
themselues
to
be
the
locusts
issuing
out
of
the
bottomlesse
pit
,
of
whom
mention
is
made
in
the
Apocalyps
.
But
what
are
al
these
foxes
,
which
are
become
wolues
,
in
comparison
of
that
treacherous
carauane
horde
of
those
vermine
,
openly
polluting
the
holy
name
of
Iesus
,
and
selling
their
filthy
trash
and
trumperie
in
such
sort
Gratis
,
to
them
that
will
feede
themselues
therewith
,
that
they
haue
so
wel
grated
,
that
in
lesse
then
forty
yeares
,
they
haue
haled
in
and
heaped
vp
in
their
borroughs
greater
and
richer
spoiles
,
then
al
the
foxes
&
wolues
besides
could
mountaine
vp
in
fiue
hundred
years
before
,
though
the
time
serued
them
as
well
as
they
could
wishe
or
desire
.
And
herein
I
report
me
at
the
least
to
these
other
poore
conuents
of
Monks
and
of
Friers
,
whom
these
new
fresh
gamesters
haue
left
onely
a
poore
coule
to
shroude
their
bald
heades
in
,
and
the
taile
of
a
white
frocke
to
traile
after
them
:
themselues
being
become
as
fat
as
bodie-lice
by
eating
vp
the
others
brewes
:
as
the
natural
Philosophers
say
of
the
serpents
,
that
they
become
in
the
end
Dragons
,
by
eating
vp
other
small
serpents
.
4
But
not
to
stand
any
longer
on
them
who
are
nowe
the
firebrands
&
bellowes
of
persecutions
,
nay
persecuters
themselues
,
how
euer
they
shroud
themselues
vnder
the
mantle
of
deuotion
and
religion
,
we
ought
to
see
and
consider
how
the
Lorde
had
no
sooner
begun
in
our
time
,
to
take
his
vineyard
into
his
owne
handes
,
but
satan
thrust
in
into
it
those
foxes
the
Anabaptists
and
Libertines
of
many
sorts
,
from
whom
sprang
those
vile
&
filthy
heretickes
of
the
family
of
loue
,
who
shame
not
notwithstanding
to
couer
themselues
in
speach
with
a
more
then
Angelicall
perfection
.
On
the
other
side
,
are
crept
into
the
world
the
Arrians
,
as
men
zealous
of
the
vnity
of
one
only
God
:
others
who
feare
least
the
humanity
&
manhood
of
Iesus
Christ
,
should
bee
kept
as
it
were
in
prison
in
heauen
,
if
wee
beleeue
not
that
it
is
also
really
in
his
essence
in
earth
with
the
bread
and
the
wine
of
the
holy
Supper
:
and
that
the
Sacrament
would
bee
annihilated
and
abolished
,
if
wee
eate
not
the
verie
fleshe
of
Iesus
Christ
also
with
our
mouthes
and
teeth
.
Others
there
are
who
are
iealous
of
the
humanity
of
Iesus
Christ
,
as
they
say
:
from
whom
notwithstanding
are
crept
into
the
world
,
both
Nestorians
in
seuering
of
the
two
natures
,
and
Eutichians
in
the
confounding
of
the
essentiall
proprieties
of
them
.
In
a
word
I
know
not
whether
ther
be
at
al
any
one
old
heresie
which
satan
indeuoreth
not
to
set
a
broach
among
vs
,
or
new
yet
to
be
inuented
which
he
hammereth
not
in
the
forge
,
so
to
break
in
vpon
this
vineyard
being
yet
yong
and
tender
,
to
hinder
her
fruit
to
come
to
maturity
&
ripenes
.
5
And
what
haue
we
to
do
hereupon
?
Soothlie
that
which
the
Bridegrome
here
saith
,
&
the
Lord
of
the
vineyard
willeth
vs
to
do
.
Take
vs
,
saith
he
,
those
foxes
&
those
cubs
which
wast
the
vines
.
But
to
whom
speaketh
he
?
Certainely
to
those
to
whom
he
hath
giuen
in
charge
to
husband
&
looke
vnto
his
vineyard
,
who
should
bee
watchful
and
diligent
aswell
to
husband
it
,
as
also
to
fence
and
keepe
it
from
whatsoeuer
maie
hurt
it
,
arming
themselues
the
better
to
doe
this
with
his
authority
and
power
,
both
in
reproouing
the
false
doctrine
by
the
true
,
and
also
in
cutting
off
the
dead
and
rotten
members
.
For
although
themselues
be
also
members
of
the
Church
,
which
is
here
generally
represented
in
the
person
of
the
spouse
,
yet
notwithstanding
in
respect
of
their
particular
calling
and
vocation
,
which
is
to
prouide
for
the
purity
and
suertie
of
the
Church
,
they
are
particularly
distinguished
from
the
rest
of
the
bodie
,
and
in
this
regard
they
are
heere
willed
and
commaunded
to
take
these
foxes
.
Such
haue
beene
,
and
yet
are
,
and
shal
be
vnto
the
end
of
the
woorlde
,
those
whose
ministerie
and
mouth
the
Bridegroome
alwaies
vseth
to
declare
his
holy
wil
,
and
therefore
they
are
called
his
mouth
,
because
they
speake
beeing
moued
by
the
holie
Ghost
,
2.
Pet.
1.21
.
which
for
this
cause
specially
are
called
in
the
holy
Scriptures
by
diuerse
names
,
to
wit
,
Men
of
God
,
Seers
,
prophets
,
watchmen
,
builders
of
the
house
of
God
,
pastors
,
doctors
,
ambassadors
of
God
,
the
frinds
of
the
Bridegrome
,
and
dealers
in
the
marriage
match
betweene
Iesus
Christ
and
his
Church
,
keepers
of
the
vineyard
of
the
Lord
,
dispensers
of
the
secrets
of
God
,
names
and
titles
exceeding
honourable
before
God
,
but
despised
of
men
:
names
,
I
saie
,
of
great
honor
,
but
of
a
maruailous
,
yea
vnsupportable
charge
,
if
we
take
them
strictly
,
2.
Cor.
2.16
.
And
this
is
the
cause
why
the
Apostle
calleth
not
this
charge
a
dignity
,
as
they
vse
to
terme
it
who
haue
forged
that
goodlie
Apostatical
Hierarchy
,
but
he
calleth
it
a
work
or
a
busines
,
1.
Tim.
3.1
.
whose
charge
is
vnderstood
oftentimes
generally
by
the
woord
of
watching
and
feeding
,
sometimes
more
distinctlie
,
by
attending
vnto
the
woorde
and
vnto
praiers
,
Act.
6.4
.
sometimes
by
these
wordes
of
teaching
,
improuing
,
correcting
and
instructing
,
2.
Tim.
3.16
.
sometimes
by
these
wordes
of
planting
and
watering
,
1.
Cor.
3.6
.
All
which
are
concluded
in
these
two
points
of
aduancing
the
good
&
hindering
the
il
,
by
a
watchful
,
naie
continuall
care
and
prouidence
,
handling
the
sworde
of
the
word
of
God
with
the
right
and
the
left
hand
as
occasion
requireth
,
as
wel
in
general
vnto
the
whole
flock
,
as
also
by
diuiding
it
particularly
to
euerie
one
,
as
it
is
written
Act.
21.31
.
and
2.
Tim.
2.15
.
Go
to
then
,
saith
the
Bridegroome
in
this
place
,
yee
Gardiens
&
keepers
of
my
vineyard
,
be
you
continual
in
chase
of
these
hurtfull
beastes
,
and
leaue
not
vntill
you
haue
rid
and
freed
my
vineyard
of
them
.
And
by
what
means
?
Marie
setting
the
toiles
and
pitching
the
haies
of
the
word
of
God
,
to
catch
and
entrap
them
therein
,
shutting
them
vp
in
their
dens
and
caues
by
this
woorde
also
,
compared
vnto
fire
consuming
the
chaffe
of
falshood
and
lies
:
and
if
they
will
not
bee
taken
and
tamed
and
transformed
into
sheepe
,
chasing
them
awaie
and
driuing
them
out
of
the
flocke
,
1.
Tim.
1.20
.
and
so
leauing
them
vnto
the
iudgement
of
him
who
iudgeth
those
who
are
without
:
Tit.
3.20
.
and
1.
Cor.
5.13
.
Asmuch
is
to
be
sayd
concerning
other
foxes
,
who
by
their
scandalous
maners
&
wicked
examples
,
wast
&
destroy
the
vines
in
like
maner
,
&
especially
the
tender
ones
:
which
sort
of
foxes
are
otherwise
called
scabbed
sheep
,
&
compared
vnto
leauen
which
sowreth
the
whole
lump
,
of
which
the
Apostle
giueth
vs
a
rule
in
the
person
of
the
incestuous
,
1.
Cor.
5.5.11
.
And
these
are
the
chief
and
principall
hunters
of
these
foxes
and
young
cubbes
.
For
it
is
properly
by
the
spirit
of
the
Lords
mouth
,
that
the
vineyard
of
the
Lord
is
planted
,
husbanded
and
preserued
.
6
But
besides
these
vnto
whom
properly
this
charge
appertaineth
,
there
are
yet
other
hunters
in
the
vineyard
of
the
Lord
,
who
ought
to
trauell
no
lesse
in
this
hunting
,
to
wit
,
the
magistrates
aswell
soueraigne
as
other
,
called
also
seruantes
of
god
,
established
in
autority
,
&
girded
by
him
with
a
bawdrier
,
Iob.
12.18
.
Rom.
13.1
.
to
the
end
they
should
mantaine
,
not
only
honesty
of
life
opposed
vnto
all
violence
and
dissolution
,
but
to
the
end
that
God
may
bee
knowen
and
obeied
by
the
establishment
and
maintenance
of
the
true
seruice
of
God
,
which
is
called
Piety
or
godlinesse
,
1.
Tim.
2.2
.
These
are
they
therefore
who
should
with
al
their
power
which
God
hath
giuen
them
,
vphold
&
maintaine
the
holy
ministery
&
seruice
of
God
,
as
wel
in
the
purity
of
doctrine
,
as
also
in
the
discipline
of
the
Church
,
each
conformably
vnto
the
word
of
the
Lord
witnessed
by
the
writings
of
his
Prophets
,
without
either
adding
any
thing
thereto
,
or
diminishing
ought
there-from
,
and
consequently
bridle
as
much
as
in
them
lieth
,
and
also
punish
according
vnto
the
exigence
of
the
case
,
the
open
and
conuicted
wicked
and
incorrigible
perturbers
of
that
which
is
the
true
Archpiller
and
foundation
of
humane
society
,
namely
the
purity
and
exercise
of
true
religion
:
and
all
this
they
should
doe
by
the
order
which
God
himselfe
hath
established
,
not
medling
with
that
which
appertaineth
vnto
the
pastors
and
auncientes
of
the
Church
and
the
holy
ministerie
,
like
vnto
Vzzias
,
2.
Chron.
26.19
.
Matth.
20.25
.
and
Luk.
12.14
.
pertaining
also
as
little
and
lesse
a
great
deale
to
the
pastors
to
intermedle
with
ciuil
Iurisdiction
and
temporal
as
they
call
it
,
as
vnto
the
magistrates
to
administer
in
the
Church
the
word
and
the
sacramentes
.
The
magistrates
on
the
other
side
must
take
heede
how
they
make
Lawes
to
bind
the
conscience
,
or
take
vpon
them
to
sette
vp
a
gouernment
of
the
house
of
God
according
vnto
their
owne
wisedome
and
aduice
:
which
thing
appertaineth
vnto
God
alone
who
hath
ordained
,
deliuered
and
enregistred
his
inuiolable
lawes
in
his
holy
Scriptures
,
as
wel
of
the
olde
couenaunt
,
which
dured
but
a
time
,
as
of
the
newe
which
shal
continue
and
endure
vnto
the
end
of
the
world
.
Which
if
it
had
beene
well
obserued
,
or
if
it
might
bee
redressed
at
this
day
,
then
verily
we
should
see
the
Church
of
God
so
reformed
as
it
ought
to
be
:
as
we
see
how
the
holy
Kings
gouerned
themselues
in
this
point
,
as
Dauid
and
Salomon
:
who
euer
tooke
counsel
of
the
mouth
of
the
Lord
,
and
did
according
thereunto
,
without
passing
of
their
boundes
.
The
like
did
Asa
,
2.
Chron.
15.12
.
and
Iosaphat
2.
Chr.
17.7
.
and
19.11
.
and
Ezechias
and
Iosias
,
as
their
historie
declareth
.
7
But
wil
some
man
say
,
is
this
enough
to
say
,
Take
vs
those
foxes
,
seeing
there
are
so
and
so
many
sortes
of
them
,
and
that
they
who
should
be
the
hunters
and
takers
of
them
,
are
often
times
themselues
the
most
dangerous
foxes
and
wolues
of
al
?
Mich.
3.3
.
Act.
20.29
.
I
answere
that
it
is
enough
to
saie
,
take
them
,
seing
this
word
proceedeth
out
of
his
mouth
,
which
in
speaking
giueth
vs
the
abilitie
&
efficacie
of
executing
that
which
he
commaundeth
,
as
experience
hath
alwaies
declared
the
same
,
being
neither
the
wilines
of
those
foxes
,
nor
the
violence
of
those
Lyons
&
Tygers
euer
able
to
hinder
the
conseruation
or
restauration
of
this
vineyard
,
when
the
time
therof
was
come
,
this
heritage
&
possession
which
reacheth
from
one
end
of
the
world
vnto
an
other
,
being
giuen
vnto
this
Bridegrome
for
euer
,
Psal.
110.
whose
kingdome
by
consequent
,
which
is
this
vineyard
,
remaineth
for
euer
:
although
that
vntil
that
later
daie
,
in
the
which
the
Angels
shall
rid
this
vineyard
of
brambles
and
briars
,
and
shal
faggot
them
vp
and
cast
them
into
euerlasting
fire
,
Matth.
13.41
.
when
God
shal
be
all
in
all
.
1.
Cor.
15.25
.
it
be
in
danger
still
to
bee
thus
assaulted
:
but
yet
so
,
that
not
one
good
and
true
plant
of
this
vineyard
can
be
taken
away
and
rooted
vp
,
Ioh.
17.12
.
&
189.
8
And
this
is
the
cause
why
the
spouse
addeth
this
verse
full
of
incomprehensible
comfort
and
consolation
,
saying
,
The
Bridegroome
is
mine
,
and
I
am
his
.
For
what
a
treasure
is
this
?
This
is
the
only
sonne
coessential
and
coeternal
with
God
the
father
,
in
asmuch
as
he
is
God
:
and
in
asmuch
as
he
is
man
,
the
perfit
of
perfits
:
he
in
whom
the
father
is
fully
pleased
&
contented
,
in
whom
are
al
the
treasures
of
knowledge
and
vnderstanding
,
and
who
hath
a
name
aboue
al
names
,
hauing
power
in
heauen
&
in
earth
:
and
who
is
so
good
,
so
mighty
,
so
rich
as
he
?
And
we
,
what
are
we
?
conceiued
and
born
in
sin
:
not
able
of
our selues
to
think
on
that
which
is
of
God
in
respect
of
our
saluation
,
but
culpable
of
iust
and
eternal
malediction
.
Who
can
therefore
conceiue
of
such
a
bountie
&
liberality
,
either
in
respect
of
the
giuer
,
or
in
regard
of
that
which
is
giuen
,
or
in
respect
of
them
vnto
whom
it
is
giuen
?
He
who
is
the
giuer
thereof
hath
all
the
reason
in
the
world
,
to
hate
him
on
whom
he
bestoweth
this
exceeding
treasure
:
the
gift
is
no
worldes-good
,
but
the
giuer
himselfe
:
hee
on
whom
the
gift
is
bestowed
is
not
only
vnworthy
thereof
,
but
worthy
of
the
cleane
contrarie
.
All
which
circumstances
beeing
well
considered
ought
so
to
moue
the
senselesse
and
hard
harted
,
as
to
be
rauished
with
the
admiration
of
this
so
bottomlesse
a
gulfe
of
bounty
and
liberality
:
and
make
al
them
dy
for
shame
who
are
so
wicked
as
to
contemne
such
an
exceeding
grace
,
what
allurement
soeuer
were
presented
them
.
For
what
is
there
to
bee
compared
with
such
a
treasure
most
freely
bestowed
?
And
what
recompence
is
a
man
able
to
giue
of
his
soule
?
Mat.
16.26
.
Desire
we
any
good
thing
from
an
high
,
or
from
below
?
Who
shal
giue
it
vs
but
he
who
is
the
Lord
of
high
and
low
?
Wish
wee
for
anie
true
commodity
,
within
or
without
?
Who
shal
giue
it
vs
but
he
who
made
and
preserueth
the
one
and
the
other
?
And
howe
shall
hee
refuse
to
giue
it
him
,
vnto
whom
he
hath
giuen
himselfe
,
and
that
by
a
donation
vtterly
irreuocable
?
So
that
when
we
demaund
any
of
these
blessings
,
and
receiue
them
not
,
let
vs
know
that
this
therefore
hapneth
,
because
hee
knoweth
a
great
deale
better
then
wee
our selues
what
is
for
vs
,
or
because
we
do
naughtily
demand
that
which
is
good
for
vs
,
or
because
it
is
good
for
vs
to
haue
the
denial
for
a
time
to
sharpen
and
whet
our
appetite
and
desire
,
Psal.
40.1
.
for
otherwise
wee
should
alwaies
finde
this
promise
infallibly
true
,
Knock
and
it
shal
be
opened
vnto
you
,
aske
,
&
it
shal
be
giuen
you
.
But
wee
are
to
obserue
and
retaine
one
generall
rule
in
this
matter
,
that
is
to
saie
,
that
concerning
temporall
blessinges
,
which
haue
not
a
special
promise
(
as
Dauid
had
a
special
promise
of
the
kingdome
,
and
therefore
he
specially
craued
it
,
&
obtained
it
,
Psal.
2.6
.
and
.4.4
.
and
elsewhere
in
manie
places
:
and
Daniel
after
the
70.
years
accomplished
and
expired
praied
specially
for
the
returne
of
the
people
,
Dan.
9.2
.
)
wee
may
not
demaund
them
at
Gods
hands
but
with
these
clauses
,
If
it
bee
good
,
if
it
bee
expedient
,
when
,
and
in
such
sort
as
it
shall
please
thee
:
but
as
for
demaunding
grace
at
his
handes
by
the
remission
of
all
our
sinnes
,
bringing
vnto
him
an
heart
truely
humble
and
contrite
,
wee
may
and
ought
to
craue
,
and
demaund
this
with
al
holy
assurance
grounded
vpon
him
,
Heb.
4.16
.
and
Iam.
16.
yea
so
far
as
to
defie
al
our
enemies
,
according
to
the
example
of
the
Apostle
,
Rom.
8.37
.
for
,
saith
he
,
hee
which
hath
not
spared
his
owne
sonne
,
but
giuen
him
for
vs
,
how
wil
hee
not
giue
vs
al
thinges
with
him
?
Let
vs
therefore
hearken
vnto
this
spouse
,
or
let
vs
be
rather
this
spouse
,
which
saith
,
My
beloued
is
mine
,
and
I
am
his
.
What
shal
Satan
them
be
able
to
do
against
vs
,
seeing
this
Bridegroome
,
together
with
all
that
hee
hath
,
is
ours
?
Why
should
our
sinnes
appal
and
astonish
vs
,
seeing
he
hath
carried
them
vpon
the
wood
of
his
crosse
?
1.
Pet.
2.24
.
seeing
hee
is
the
Lamb
that
taketh
awaie
the
sinnes
of
the
world
,
and
that
that
which
he
hath
suffered
for
vs
,
is
ours
?
Shall
the
want
of
righteousnesse
,
and
the
perfect
accomplishment
of
all
the
Lawe
of
God
which
wee
ought
to
perfourm
daunt
vs
?
Why
?
He
hath
accomplished
the
whole
Law
for
vs
,
and
hee
is
ours
with
al
his
obedience
,
Gal.
4.4
.
&
Rom.
5.19
.
Shal
our
natural
corruption
affright
&
terrify
vs
?
Why
?
He
,
in
whom
it
is
fully
&
entirely
repaired
for
vs
,
is
ours
with
al
his
integrity
&
holines
,
Ro.
8.3
.
besides
that
this
corruption
beginneth
already
to
die
in
vs
,
so
that
wee
bee
no
longer
in
subiection
vnto
it
,
Rom.
7.18
.
Shal
death
hold
vs
stil
chained
&
fettered
with
his
bands
?
Why
?
He
who
is
the
life
,
&
he
that
hath
ouercome
death
for
vs
by
his
owne
death
is
ours
.
What
thing
then
is
able
to
trouble
our
repose
or
abate
our
assurance
?
9
And
to
the
end
we
should
be
the
more
certaine
and
assured
,
it
is
not
onely
saide
that
this
beloued
is
ours
,
but
also
that
we
the
beloued
are
his
.
The
donation
therefore
is
mutual
and
reciprocall
.
But
alas
what
gift
haue
we
brought
him
and
presented
him
withall
,
hauing
nothing
in
vs
but
wickednes
and
corruption
?
Yea
verilie
,
then
when
he
took
vs
vnto
himselfe
with
all
our
filthy
defilementes
:
not
to
defile
himselfe
with
them
,
but
to
blot
and
wash
them
out
,
and
in
lieu
of
them
to
deck
and
adorne
his
spouse
,
with
that
puritie
and
beutie
,
whereof
wee
haue
before
spoken
,
and
shall
hereafter
be
further
occasioned
to
speake
of
,
Ezech.
16.
To
say
the
truth
then
,
wee
haue
giuen
him
nothing
nor
brought
him
any
thing
in
respect
of
the
first
grace
:
but
haue
doone
nothing
but
receiued
by
the
hand
of
faith
,
which
was
freely
giuen
vs
to
receiue
the
other
withall
,
Ephe.
2.8
.
Philip.
1.29
.
But
this
former
grace
being
receiued
,
it
hath
beene
accompanied
with
other
giftes
,
which
we
offer
vp
vnto
him
together
with
our
owne
persons
,
Rom.
1.21
.
which
hee
most
graciouslie
accepteth
of
,
though
he
haue
no
profit
thereby
,
Psalm
.
16.2
.
Luk.
17.19
.
but
according
vnto
his
good
pleasure
onelie
.
In
a
woord
therefore
,
who
can
giue
any
thing
vnto
him
,
from
whom
alone
whatsoeuer
is
good
to
be
giuen
,
commeth
and
proceedeth
?
Rom.
11.35
.
&
Iam.
1.17
.
and
if
wee
present
him
anie
thing
,
it
commeth
all
from
him
.
We
are
therefore
giuen
vnto
him
,
because
he
hath
giuen
himselfe
to
vs
,
&
hath
bought
vs
with
the
price
of
himselfe
,
1.
Pet.
1.18
.
not
as
if
wee
had
bought
and
sold
with
him
,
to
pay
him
or
giue
him
that
which
wee
haue
receiued
of
free
gift
.
And
yet
wee
maie
not
come
with
emptie
handes
before
the
Lord
,
seeing
he
giueth
vs
wherewith
to
make
an
offering
,
Exod.
23.15
.
Will
we
then
haue
a
part
in
this
great
&
inestimable
treasure
?
Let
vs
giue
our selues
vnto
him
and
be
his
indeede
,
and
let
vs
not
doe
as
those
two
whooring
sisters
,
of
whom
the
same
Prophet
speaketh
,
Ezech.
23.
for
if
wee
be
,
al
is
marred
,
and
our
later
estate
and
condition
wil
be
worse
then
the
former
,
2.
Pet.
2.2
.
This
is
the
cause
why
it
is
added
that
this
Bridegrome
pastureth
or
feedeth
,
that
is
to
saie
,
maketh
his
abode
and
taketh
his
pleasure
with
his
spouse
,
among
the
Lillies
,
that
is
,
where
vertue
,
purity
,
and
syncerity
is
,
beeing
meant
by
these
Lillies
the
fruits
of
the
spirite
,
which
the
Apostle
reckoneth
vp
,
Gal.
5.22
.
opposed
vnto
the
stincking
,
venimous
and
wicked
plants
growing
vp
in
our
harts
,
vntil
God
plucke
them
vp
by
the
rootes
,
with
which
the
whole
world
is
so
thick
sowen
.
10
But
some
man
will
saie
,
this
Bridegroome
was
not
yet
come
,
when
this
spouse
spake
thus
:
but
I
aunswere
that
seeing
faith
cannot
bee
without
him
vnto
whom
it
tendeth
as
vnto
her
onely
end
and
scope
,
and
which
also
hath
her
foundation
in
him
who
giueth
it
&
formeth
it
in
those
who
are
his
,
(
which
is
Iesus
Christ
,
true
God
and
true
man
,
and
not
God
onelie
or
man
onely
)
and
againe
seeing
the
Church
cannot
be
without
faith
being
the
true
and
essential
forme
thereof
,
if
from
the
verie
promise
made
vnto
Adam
,
Iesus
Christ
,
true
god
and
true
man
were
not
in
the
Church
,
then
was
there
nether
faith
at
al
,
nor
anie
Church
at
al.
And
yet
the
humanity
and
manhood
of
Christ
began
not
actually
to
bee
before
then
,
that
it
was
conceiued
by
the
vertu
of
the
holy
ghost
in
the
womb
of
the
most
blessed
virgine
.
This
I
confesse
to
be
most
true
:
and
yet
I
saie
with
the
Scripture
,
that
Iesus
Christ
(
which
name
importeth
together
with
the
quality
of
an
onely
mediatour
,
that
which
is
absolutely
and
necessarily
required
,
namely
that
he
bee
apprehended
and
considered
by
faith
,
true
god
and
true
man
in
one
only
person
)
not
onely
was
,
but
was
also
sacrificed
from
the
beginning
of
the
woorlde
,
seeing
that
the
Church
,
beeing
from
al
eternity
elected
and
chosen
,
was
not
saued
but
by
him
,
Apoc.
13.8
.
And
these
things
are
easily
agreed
and
accorded
,
if
we
consider
diligentlie
that
which
is
said
,
Heb.
11.1
.
namely
that
faith
that
is
to
saie
,
this
gift
of
God
,
through
which
,
euery
faithfull
one
assureth
himselfe
of
his
saluation
,
by
that
onelie
mediator
Iesus
Christ
true
God
&
true
man
)
causeth
that
,
which
the
beleeuer
hath
not
yet
but
by
hope
,
to
be
vnto
him
alreadie
as
it
were
present
in
beeing
,
and
sheweth
him
(
I
meane
vnto
the
spirit
of
the
beleeuer
)
that
which
he
seeth
not
.
The
humanity
therfore
and
manhood
of
Iesus
Christ
(
without
the
which
he
should
not
bee
our
mediator
,
nor
the
obiect
of
our
faith
)
was
not
in
nature
in
Salomons
time
,
nor
many
ages
after
,
but
yet
notwithstanding
was
really
&
effectually
present
in
respect
of
the
eies
of
faith
,
whereof
Saint
Paul
is
a
witnes
(
ouer
and
besides
that
inuincible
reason
which
I
haue
before
alleadged
)
who
calleth
Christ
him
whom
the
fathers
tempted
in
the
desert
,
1.
Cor.
10.9
.
and
saith
that
the
fathers
being
in
the
desert
,
did
eat
the
same
spiritual
meate
,
and
dranke
the
same
spiritual
drinke
which
we
doe
,
to
wit
,
Iesus
Christ
.
Now
Iesus
Christ
to
come
,
and
Iesus
Christ
come
;
which
was
to
be
borne
and
to
accomplish
whatsoeuer
was
absolutely
requi●●●●nto
our
saluation
,
and
which
was
borne
and
hath
accomplished
it
in
his
time
,
are
not
two
Iesus
Christes
:
as
also
there
neuer
was
nor
euer
shal
be
anie
more
then
one
god
,
one
faith
,
and
one
Church
:
the
difference
therefore
consisteth
in
the
diuerse
dispensing
and
manifesting
of
Iesus
Christ
,
and
not
in
the
essence
of
him
:
whereas
Abraham
could
not
see
the
day
of
this
Bridegrome
and
Lord
,
but
he
saw
it
by
the
eies
of
faith
,
though
Christ
were
not
yet
actually
in
nature
,
Ioh.
8.56
.
This
is
it
which
the
spouse
meant
in
this
latter
verse
praying
this
Bridegroome
that
hee
returne
vntil
the
wind
of
that
daie
arise
,
and
the
shadowes
fly
awaie
,
calling
the
condition
in
which
they
were
,
shadowes
,
namely
,
during
the
time
that
this
Bridegroome
shewed
not
himselfe
,
but
vnder
the
shadowes
and
figures
of
the
Lawe
ceremoniall
,
Heb.
10.1
.
the
substaunce
of
which
,
(
to
wit
,
Iesus
Christ
,
Col.
2.17
)
appeared
not
but
afar
off
,
Heb.
11.13
.
not
that
there
was
not
light
enough
through
this
shadow
,
to
conduct
the
Saints
vnto
the
light
of
glory
,
according
vnto
their
measure
,
seeing
this
light
is
called
the
bosome
of
Abraham
,
Luk.
16.22
.
but
obscure
in
comparison
of
this
great
day
which
hath
brought
this
spouse
vnto
vs
comming
in
person
and
declaring
vnto
vs
clearly
and
particularly
,
the
whole
counsell
of
God
his
father
touching
our
saluation
,
Ioh.
15.15
.
&
Mat.
13.17
.
as
he
did
afterwards
by
his
Apostles
,
&
yet
doth
&
shal
do
vnto
the
end
&
consummation
of
the
world
,
by
his
true
pastors
and
Doctors
,
Eph.
4.11
.
in
such
sort
that
wee
must
distinguish
the
shadow
of
this
night
,
from
that
which
is
called
the
shadow
of
death
,
whereof
mention
is
made
Esai
.
9.2
.
wherein
we
are
al
of
vs
borne
,
Eph.
2.1
.
11
And
we
must
heedfully
obserue
this
manner
of
speach
vntill
the
wind
of
that
daie
arise
,
which
is
taken
from
that
which
naturally
hapneth
and
commeth
to
passe
;
namely
,
that
when
the
daie
beginneth
to
break
,
some
smal
wind
is
wont
to
arise
,
which
proceedeth
and
commeth
from
the
beames
of
the
Sun
,
beginning
to
chase
and
driue
awaie
before
it
the
grosse
and
thicke
vapours
of
the
night
:
which
winde
is
compared
to
this
great
and
incomprehensible
vertue
and
power
of
the
holie
Ghost
which
stirreth
and
as
it
were
bloweth
on
the
world
,
togither
with
the
light
of
the
gospell
,
to
enlighten
,
or
rather
to
creat
the
world
anew
,
Esai
.
65.17
.
I
meane
by
that
wind
which
was
sent
vnto
the
Apostles
,
&
which
shal
neuer
cease
to
blow
vnto
the
end
and
consummation
of
the
world
,
Act.
2.2
.
Matt.
28.20
.
and
Act.
20.28
.
So
in
the
creation
of
this
corruptible
world
it
is
said
,
that
it
stirred
and
moued
it selfe
vpon
the
waters
,
as
it
were
warming
and
cherishing
them
,
to
hatch
as
it
were
and
breed
thence
the
creatures
which
were
after
formed
of
them
,
by
the
which
vertue
also
they
are
yet
maintained
in
their
beeing
,
which
either
faileth
or
is
renewed
by
the
want
and
presence
hereof
,
as
it
is
said
in
the
Psal.
104.29.30
.
12
But
what
is
the
cause
the
spouse
vseth
here
the
woord
of
returning
?
For
this
presupposeth
some
retire
&
withdrawing
going
before
.
And
this
is
the
reason
,
why
some
haue
taken
this
woord
as
if
returne
were
as
much
as
,
forsake
me
not
.
But
it
is
better
we
keepe
the
signification
of
the
worde
,
notwithstanding
with
some
declaration
of
it
.
For
to
say
the
tueth
,
the
Bridegroome
did
neuer
vtterly
forsake
this
spouse
,
no
not
when
she
for
the
most
part
forgot
herselfe
&
her
duty
greatly
:
for
which
reason
we
shall
ordinarily
finde
in
the
Prophets
,
in
one
&
the
same
Prophesie
,
the
wound
of
chastisement
,
and
the
medicine
of
grace
,
neuer
befalling
the
like
to
Sion
,
as
vnto
Sodom
and
Gomorrha
,
Esa.
1.9
.
But
because
he
is
neuer
so
neare
at
one
time
,
as
at
an
other
,
not
onely
when
the
drawing
backe
is
on
the
spouses
side
,
Ier.
2.3
.
but
also
when
it
pleaseth
the
Bridegrome
so
to
proue
his
spouse
,
Psal.
44.1
.
&
as
the
Lord
hath
thought
it
good
to
make
his
trueth
to
shine
in
the
worlde
,
more
in
one
time
then
in
an
other
,
as
it
is
to
be
seene
in
the
ancient
history
,
especially
from
Iosua
vntil
the
time
of
Dauid
:
this
is
the
cause
why
the
spouse
beseecheth
him
to
approch
nearer
and
nearer
:
as
also
,
how
euer
it
be
,
the
Lorde
for
his
part
hath
doon
,
though
the
one
halfe
hath
more
&
more
abused
this
grace
&
fauor
of
his
.
This
is
then
that
praier
which
we
in
like
maner
should
daylie
make
,
beseeching
the
Lord
(
who
iustly
seemeth
to
draw
himselfe
from
vs
by
little
&
little
,
hauing
verily
taken
out
of
the
world
within
these
fewe
yeares
,
so
many
great
and
excellent
lightes
of
his
Church
,
who
might
yet
haue
continued
,
because
we
were
not
woorthy
of
them
)
that
it
wil
please
him
to
approch
and
draw
nearer
againe
vnto
vs
then
euer
before
.
13
Finally
this
surname
or
name
of
addition
which
she
vseth
calling
them
craggie
or
cleffie
Mountaines
as
beeing
full
of
downe-falles
&
hollow
places
,
in
which
the
chamoyse
and
other
beastes
of
marueilous
and
almost
incredible
agilitie
are
mounting
and
skipping
from
cliffe
to
cliffe
,
this
appellation
,
I
say
,
together
with
the
zeale
,
wherewith
this
spouse
is
moued
,
desiring
there
might
be
no
difficulty
which
might
hinder
the
arriuall
&
comming
of
this
Bridegroome
more
neare
vnto
vs
,
doth
represent
vnto
vs
the
heauens
which
shee
attendeth
and
looketh
for
:
not
so
euen
and
so
fairely
polished
as
they
seeme
vnto
vs
in
faire
&
cleare
weather
,
but
as
they
shew
sometimes
crancked
and
entercut
with
mighty
heapes
of
cloudes
which
a
man
would
take
to
be
so
many
mountaines
and
rockes
ful
of
the
strangest
cragges
and
downe-falles
a
man
can
imagine
:
in
somuch
as
Esay
seemeth
to
giue
vs
a
most
plaine
and
cleare
exposition
of
this
place
when
he
saith
,
O
that
thou
wouldest
cleaue
the
heauens
and
come
downe
.
The
spouse
therefore
wisheth
and
desireth
,
that
as
these
beastes
are
not
hindered
any
whit
at
all
by
any
cragges
or
downe-falles
of
the
rocks
,
to
descend
&
go
whither
they
will
,
the
Bridegroome
should
also
in
like
maner
iumpe
as
it
were
,
from
cloude
to
cloude
to
approch
neare
vnto
her
.
But
particularly
this
exceeding
great
secret
,
&
more
then
incomprehensible
vnto
any
creature
whatsoeuer
,
namely
that
the
sonne
,
who
thought
it
no
robberie
to
aequall
himselfe
with
the
Father
,
being
truly
such
as
God
is
,
to
wit
,
verie
God
;
hath
taken
on
him
the
forme
of
a
seruant
,
and
humbled
himselfe
to
the
death
,
euen
the
death
of
the
Crosse
:
this
,
I
say
,
is
as
it
were
indeede
to
cleaue
the
heauens
,
to
descend
into
the
lowest
parts
of
the
earth
,
Philip.
2.6
.
Ephes.
4.9
.
and
5.32
.
And
indeede
a
declaration
thereof
was
giuen
and
represented
vnto
Iohn
Baptist
at
the
baptisme
of
Christ
,
who
law
the
heauens
cleft
and
opened
,
and
the
spirit
of
God
to
descend
in
the
forme
of
a
Doue
vpon
Iesus
Christ
.
And
if
we
had
rather
seeke
after
these
mountaines
and
steepe
places
here
belowe
,
we
may
say
,
that
seeing
our
sinnes
are
they
which
put
a
diuision
betweene
God
and
vs
,
the
spouse
praieth
the
Bridegroome
in
this
place
to
drawe
the
nearer
vnto
vs
,
not
to
respect
these
hindrances
,
which
are
as
it
were
high
Mountaines
,
between
him
and
vs
,
but
to
doe
as
these
chamoyse
and
roebuckes
doe
which
vault
and
bound
ouer
the
rockes
how
high
soeuer
they
be
.
14
Nowe
to
conclude
as
the
auncient
Church
hauing
the
gages
&
pledges
of
this
spiritual
marriage
whereby
they
were
partakers
of
all
his
blessinges
,
praieth
the
Bridegroome
and
beseecheth
him
to
approch
yet
nearer
vnto
her
,
and
in
person
,
causing
the
shadowes
and
figures
of
the
auncient
couenant
to
vanish
awaie
and
depart
,
so
wee
who
are
fallen
into
this
happie
time
,
in
which
this
Bridegroome
hath
manifested
himselfe
in
flesh
,
and
most
clearely
reuealed
the
light
of
saluation
,
respecting
notwithstanding
the
full
and
entire
effect
and
accomplishment
of
his
promises
vnto
his
later
comming
,
ought
,
the
nearer
we
drawe
vnto
it
,
the
more
feruently
and
earnestly
pray
that
his
kingdome
come
quicklie
,
&
that
in
the
meane
time
he
kindle
more
&
more
in
our
harts
a
true
and
ardent
desire
of
yeelding
him
all
maner
of
obedience
,
inspiring
most
especially
with
his
holy
spirite
,
both
the
Magistrates
and
the
ministers
,
couragiously
to
proceed
in
that
businesse
which
is
committed
vnto
them
,
to
purge
the
vineyard
of
the
Lorde
,
and
to
rid
it
of
all
them
who
may
in
generall
or
particular
wast
and
destroy
it
,
blessing
vs
al
more
and
more
from
an
high
to
his
honor
and
glorie
,
Amen
.
THE
END
OF
THE
SERMONS
VPON
THE
SECOND
CHAPTER
.
THE
XXIII
SERMON
.
Our
help
be
in
the
name
of
God
&c.
It
is
written
as
followeth
in
the
third
Chapter
of
the
Canticle
of
Canticles
,
the
first
verse
.
1
By
night
in
my
bed
I
sought
him
whom
my
soule
loueth
:
I
sought
him
,
but
I
found
him
not
.
1
The
spouse
by
falling
asleepe
in
her
chiefest
peace
&
tranquillity
is
the
cause
of
her
own
desolation
.
2
The
Bridegroome
notwithstanding
leaueth
not
to
awake
her
in
his
time
,
and
the
great
difference
which
is
betweene
this
awaking
and
that
which
proceedeth
from
the
biting
of
sin
.
3
The
faults
committed
in
the
seeking
after
the
Bridegroome
,
which
is
the
cause
why
hee
is
not
found
by
such
seeking
after
.
4
The
greatest
blessings
of
God
both
temporall
and
spirituall
,
by
ill
vsing
of
them
,
become
the
instrumentes
of
mans
ruine
and
destruction
.
5
Application
of
this
doctrine
to
such
as
are
asleepe
in
our
time
.
6
An
other
kinde
of
sleepe
which
turneth
often
times
into
an
incureable
lethargie
.
7
The
resolution
wee
ought
to
make
touching
the
pointes
which
are
at
this
day
controuersed
in
Christendome
,
in
the
matter
of
religion
.
8
An
answere
vnto
them
,
who
say
that
we
sel
Paradise
verie
good
cheape
.
9
We
must
rise
out
of
our
bed
to
finde
this
Bridegroome
.
10
The
conclusion
of
this
matter
,
with
an
exhortation
for
the
through
practise
of
this
doctrine
.
WEE
haue
in
the
Chapter
going
before
vnderstoode
and
seene
the
sweete
and
gracious
behauiour
of
the
Bridegrome
in
caressing
and
entertaining
of
his
spouse
,
and
reposing
of
her
in
a
most
happie
rest
,
looking
for
still
notwithstanding
and
expecting
another
more
near
arriuall
&
comming
of
his
,
namelie
then
,
when
hee
should
come
as
the
Sunne
rising
from
on
high
to
giue
light
vnto
the
woorld
,
and
when
the
figures
and
shadowes
of
the
Law
should
haue
an
end
,
as
it
is
saide
,
Esai
.
9.2
.
and
by
Zacharie
yet
more
expreslie
in
that
excellent
Canticle
or
Song
of
his
.
It
seemed
then
that
all
went
the
best
that
might
be
in
the
woorld
,
the
temple
of
the
Lord
beeing
perfected
and
ended
with
so
great
magnificencie
,
al
that
seruice
so
well
established
,
and
the
state
of
the
kingdome
so
wisely
gouerned
and
administred
by
Salomon
.
And
indeed
,
we
may
and
ought
to
saie
,
that
the
Church
was
then
maruailous
goodlie
and
glittering
,
and
al
the
people
in
exceeding
great
quiet
and
peace
.
The
same
may
likewise
bee
saide
of
the
estate
of
the
Church
in
the
time
of
Iosua
,
the
people
beeing
brought
as
it
were
into
the
rest
of
the
Lord
,
as
himself
speaketh
,
Psal.
95.11
.
But
what
?
This
endured
not
long
,
as
it
was
also
foretolde
by
Moses
,
Deut.
32.15
.
which
thing
is
heere
in
this
place
described
,
or
rather
most
diuinely
painted
forth
vnto
vs
,
containing
doctrine
altogether
necessary
for
our
time
,
that
we
be
not
deceiued
to
the
endamaging
of
our
own
saluation
.
For
the
church
of
god
is
fallen
from
age
to
age
into
that
miserable
estate
whereof
mention
is
made
,
Mat.
13.13.25
.
by
beeing
by
little
&
litle
brought
into
an
heauie
slumber
,
by
her
ouer
great
ease
,
in
such
sort
that
while
shee
is
asleepe
the
enemie
hath
set
vp
his
seate
and
prepared
it
as
he
would
in
the
verie
midst
of
the
house
of
God
,
as
the
Apostle
foretolde
it
,
2.
Thess.
2.4.5
.
and
so
on
.
And
when
at
this
daie
the
Lorde
would
awake
her
,
the
most
part
haue
such
bleare
eies
that
they
cannot
nor
wil
not
open
them
:
others
are
in
so
deepe
a
slumber
that
though
they
bee
waked
with
neuer
so
great
strokes
of
the
whip
,
yet
they
lay
their
head
downe
againe
vpon
the
pillow
:
but
in
general
there
where
the
pot
seethes
is
our
holy
mother
the
Church
.
In
a
word
if
you
will
beleeue
them
the
gilden
steeple
of
S.
Peter
at
Rome
,
&
the
chair
wherin
they
say
he
sate
,
are
the
essential
,
immutable
,
necessary
,
&
infallible
visible
marks
of
the
true
religion
&
of
the
Church
which
they
cal
Roman
&
Catholick
▪
that
is
,
particular
&
vniuersal
both
togither
.
Al
this
founded
,
if
you
wil
haue
me
say
that
which
is
,
vpon
this
repose
of
too
great
an
ease
.
But
to
bring
farther
asleep
those
who
are
already
brought
asleep
,
there
are
no
faire
pretences
wanting
,
of
the
excellency
of
S.
Peter
among
the
rest
of
the
Apostles
,
which
they
turn
into
a
principality
:
afterwards
for
that
Saint
Paul
so
highly
commendeth
the
faith
of
the
Romanes
of
his
time
,
as
if
their
successors
were
like
vnto
them
.
Besides
this
they
alleadge
the
preeminencie
which
the
Bishops
of
Rome
had
aboue
others
,
which
wee
know
well
enough
,
proceeded
partly
vpon
the
autority
of
that
City
,
as
being
the
head
cittie
of
the
whole
Empire
▪
which
preeminencie
was
also
maintained
by
the
godlines
and
constancie
of
the
Bishops
there
&
the
notable
examples
of
their
martyrdomes
:
partly
also
beeing
afterward
autorized
by
the
first
councell
of
Nice
,
vntill
such
time
as
the
persecutions
ceasing
,
and
ambition
together
with
wealth
&
riches
encreasing
,
euery
one
sleeping
soundly
in
their
peace
,
entred
in
place
of
doctrine
doting
dreames
,
so
that
finally
the
poore
spouse
at
her
awaking
found
herselfe
in
a
most
wretched
&
miserable
estate
,
in
which
shee
yet
continueth
to
this
day
,
persecuted
in
so
greeuous
manner
as
shee
is
,
by
the
officers
of
the
whore
,
who
hath
taken
her
place
while
she
slept
so
quietly
,
as
it
was
also
expresly
foretold
of
the
Church
of
Rome
,
both
by
Saint
Paul
,
and
also
by
Saint
Iohn
in
his
Apocalyps
,
if
we
wil
credit
in
this
behalfe
the
most
auncient
expositors
,
Greekes
and
Latins
.
And
(
as
it
is
come
to
passe
by
a
more
than
admirable
prouidence
of
God
herein
)
the
Italians
themselues
,
whose
poems
&
rimes
are
at
this
day
printed
&
song
in
Rome
,
cal
her
Babylon
ful
of
couetousnes
&
impiety
,
the
harbour
of
the
wrath
of
God
,
&
the
temple
of
heresie
,
besides
that
common
experience
maketh
the
same
most
plaine
&
euident
vnto
the
eie
of
those
,
who
are
not
vtterly
blinde
.
Neither
is
it
in
our
time
,
or
our
fathers
time
onely
,
that
satan
hath
first
begonne
to
deale
in
this
sort
.
For
behold
how
the
gouernours
of
the
Church
&
successours
of
Aaron
together
with
the
people
bewitched
in
like
maner
and
enchanted
,
replied
vnto
the
seruantes
of
God
,
reprehending
their
falsehood
in
doctrine
,
and
corruption
in
maners
;
the
Temple
,
the
Temple
,
the
Temple
of
God
,
Ierem.
7.4
.
&
that
with
as
loude
a
cry
,
as
that
seditious
Demetrius
cried
,
&
caused
to
be
cried
in
Ephesus
,
the
Temple
of
the
great
goddesse
of
Diana
,
of
the
Ephesians
yea
caried
headlong
with
the
same
lying
and
murdering
spirit
,
being
no
other
difference
at
all
betweene
them
then
this
,
that
the
Iewes
abused
a
good
ground
and
principle
,
for
indeede
the
Temple
of
Ierusalem
was
built
by
the
commaundement
of
the
Lord
,
and
vnto
the
Lord
,
which
could
not
bee
said
of
the
Temple
of
Diana
,
built
by
the
suggestion
of
Satan
vnto
a
false
goddesse
:
all
comming
notwithstanding
to
one
end
,
seeing
the
Temple
built
&
consecrated
vnto
God
,
was
become
the
place
where
his
holy
name
was
most
vilanously
polluted
and
abused
.
This
is
it
which
wee
are
taught
in
this
place
by
the
verie
confession
of
the
spouse
herselfe
,
seeking
after
her
Bridegrome
,
and
not
finding
him
in
her
bed
,
where
the
Bridegroome
,
without
going
far
from
her
,
had
laid
her
,
as
we
haue
seene
in
the
Chapter
going
before
.
And
how
came
this
to
passe
?
Vpon
no
other
thing
,
but
that
the
spouse
fell
asleepe
in
this
bed
,
on
which
notwithstanding
she
was
laid
downe
,
not
to
sleepe
,
but
only
to
rest
herselfe
,
and
that
continuing
stil
watching
.
And
yet
neither
if
we
continue
so
,
can
we
deale
so
wel
and
so
diligently
,
that
there
be
no
default
,
as
wee
shall
afterwardes
see
.
What
other
thing
then
can
happen
,
but
an
extreme
desolation
,
when
men
fal
asleepe
vpon
their
ease
and
quiet
,
and
especially
when
they
of
all
other
are
the
fastest
asleepe
,
who
should
watch
for
themselues
and
for
others
?
Matth.
13.25
.
But
from
whence
is
the
fault
?
Not
on
the
lords
side
,
but
on
the
wretchednesse
of
man
,
who
cannot
order
himself
aright
,
neither
in
prosperity
nor
in
aduersity
,
not
in
pouerty
nor
in
wealth
&
abundance
.
And
if
we
compare
both
these
extremities
together
,
we
shall
find
both
by
reason
and
by
experience
,
that
the
waie
of
peace
and
rest
,
accompanied
with
prosperity
&
aboundance
,
is
the
more
dangerous
.
For
aduersity
and
neede
stirreth
vp
and
awaketh
the
most
senslesse
and
sluggish
,
to
thinke
on
the
remedies
thereof
,
whence
it
is
said
that
Necessity
hath
beene
the
occasion
that
artes
and
sciences
were
found
out
and
inuented
:
but
prosperity
and
aboundance
bring
the
best
asleepe
,
witnesses
whereof
may
be
Adam
and
Eue
before
their
miserable
fall
,
and
Salomon
who
was
so
wise
:
in
a
word
the
whole
historie
of
the
Church
truely
Christian
,
Apostolicall
and
Catholique
,
which
florished
vnder
Saint
Peter
,
and
Saint
Iohn
,
who
had
neither
gold
nor
siluer
,
Act.
3.6
.
but
distributed
vnto
others
in
midst
of
their
pouerty
from
the
break
of
daie
vntil
night
,
the
true
riches
which
God
had
committed
vnto
them
,
Act.
5.21
.
&
vnder
S.
Paul
who
liued
and
nourished
others
by
the
labour
of
his
handes
,
preaching
vnto
them
daie
and
night
,
and
that
with
teares
,
Act.
20.31.34
:
whereas
afterward
vpon
the
peace
which
Constantine
graunted
it
,
accompanied
with
wealth
and
aboundance
,
the
mother
of
ambition
and
dissolution
,
it
neuer
ceased
vntill
this
daie
to
decline
touching
heauenly
&
celestial
things
,
though
in
respect
of
the
world
it
haue
growne
great
and
mighty
.
For
how
can
the
kingdom
of
God
and
the
kingdome
of
the
world
agree
together
?
Luk.
18.36
.
Things
so
contrarie
one
vnto
the
other
,
Iam.
4.4
.
Thus
you
see
then
in
what
sort
a
sweete
repose
and
rest
bringeth
asleep
not
this
man
or
that
man
,
but
the
whole
Church
considered
in
a
generality
,
that
in
lesse
then
a
turne
is
she
turned
and
wandred
away
from
her
Bridegroome
.
2
But
the
Bridegroome
who
can
neuer
vtterly
forget
his
spouse
,
no
not
when
he
hath
for
a
time
in
his
iust
iudgements
cast
her
off
&
left
her
as
it
were
to
the
wide
world
:
findeth
alwaies
means
to
awaken
her
,
&
to
forme
in
her
a
desire
of
returning
again
to
find
him
,
as
it
is
said
,
Deu.
32.37
.
&
1.
King
.
8.46
.
which
is
here
declared
vs
by
the
spouse
saying
,
that
she
sought
him
.
And
how
could
this
be
if
she
were
not
first
gone
from
him
,
&
afterwarde
come
againe
vnto
herselfe
to
thinke
to
seeke
after
him
?
And
that
by
his
meanes
who
speaketh
within
,
and
saith
,
Awake
thou
which
sleepest
,
Eph.
5.14
.
and
Esai
.
26.19
.
And
here
wee
must
put
a
great
difference
betweene
that
sort
of
waking
which
is
proper
vnto
Gods
elect
,
and
which
proceedeth
from
his
meere
grace
(
as
hee
also
causeth
vs
to
finde
the
waie
out
of
which
we
are
wandred
and
straied
)
and
that
waking
&
good
morrow
of
sinne
which
the
wicked
haue
,
which
leadeth
such
as
are
reprobate
into
despaire
,
according
vnto
that
which
is
said
,
that
there
is
no
peace
vnto
the
wicked
,
Esai
.
48.22
.
and
as
is
to
be
seene
in
that
horrible
example
of
Iudas
the
traitor
,
Matth.
27.4
.
For
this
awaking
proceeding
from
the
pricke
of
sinne
,
maketh
the
sinner
to
flie
before
the
face
of
the
Iudge
,
according
vnto
the
example
of
Adam
,
Genes.
3.8
.
but
that
awaking
which
proceedeth
from
grace
,
&
from
an
hart
truly
contrite
,
createth
in
a
man
an
ardent
desire
of
returning
vnto
his
Sauiour
:
for
which
reason
the
spouse
here
saith
,
that
when
shee
awoke
she
sought
him
.
3
But
what
meaneth
that
which
afterwardes
is
added
by
her
,
namely
,
that
she
founde
him
not
?
And
how
agreeth
this
with
that
promise
of
Christ
verified
by
so
many
experiences
,
knocke
and
it
shal
be
opened
vnto
you
,
seeke
and
you
shal
find
?
Matth.
7.7
.
and
Luk.
11.9.10
.
And
if
the
Lorde
hath
caused
himselfe
to
bee
found
of
those
who
sought
him
not
,
Esa.
65.1
.
(
for
it
is
the
sheephard
which
seeketh
after
the
straie
sheepe
,
and
not
the
sheepe
the
sheepeheard
,
Matt.
18.12
)
how
is
it
possible
that
this
spouse
found
him
not
?
I
aunswere
that
the
spouse
saith
not
,
that
shee
could
neuer
find
him
,
which
should
contrarie
the
promise
aboue
:
but
that
seeking
after
him
in
her
bed
,
shee
found
him
not
.
True
,
in
her
bed
,
for
there
he
was
not
.
To
find
him
therefore
,
it
is
not
enough
to
seek
him
,
but
we
must
seek
where
he
is
to
be
sought
:
&
therfore
it
is
no
maruel
though
the
spouse
found
not
her
Bridegroome
in
her
bed
,
for
he
was
not
there
.
Moreouer
we
must
seek
him
in
a
fit
and
conuenient
time
if
wee
will
find
him
,
namely
when
the
time
is
of
setting
the
dore
open
▪
otherwise
wee
loose
but
our
paines
to
seeke
him
,
Esai
.
55.6
.
and
we
must
knocke
at
the
doore
,
before
it
be
bolted
on
the
innerside
,
Mat.
25.12
.
Far●her
we
must
aske
of
him
,
of
whom
we
ought
to
aske
,
and
who
wil
not
be
mocked
1.
King
.
18.27
.
and
then
,
that
which
wee
ought
to
aske
,
Mat.
20.21
.
and
againe
,
in
such
a
sort
as
we
ought
to
aske
,
Iam.
1.7
.
and
finally
,
vnto
the
end
which
we
ought
to
aske
it
.
We
may
not
therfore
wonder
,
or
take
on
with
God
,
but
with
our selues
,
if
for
the
most
part
we
find
not
that
which
we
seek
after
.
For
the
fault
is
in
vs
.
And
though
wee
failed
in
no
one
point
of
those
which
I
haue
aboue
set
downe
yet
we
must
doe
God
this
honor
to
giue
him
leaue
to
chuse
the
time
and
the
meanes
,
to
grant
vs
that
which
he
wil
giue
vs
,
when
we
haue
demanded
it
as
he
hath
giuen
vs
our
rule
.
Abraham
beleeued
and
obtained
the
child
which
was
promised
him
,
but
it
was
fiue
and
thirty
yeares
after
the
promise
was
made
.
Dauid
obtained
the
kingdome
:
but
it
was
after
he
had
waited
in
waiting
,
Psal.
40.1
.
yea
vntil
his
eies
were
dimme
and
failed
in
looking
and
waiting
after
it
,
Psal.
119.82
.
and
that
hee
was
hoarce
with
crying
,
Psal.
69.3
.
not
that
the
Lord
is
not
without
al
comparison
more
ready
to
heare
then
we
are
to
pray
,
seeing
it
is
hee
who
formeth
in
vs
the
desire
of
praying
,
and
who
teacheth
vs
how
we
ought
to
pray
,
Rom.
8.26
.
and
it
is
he
who
must
open
our
lippes
that
they
maie
shew
forth
his
praise
,
Psal.
51.17
.
But
it
is
expedient
and
profitable
for
vs
to
be
so
delaied
,
because
we
are
wont
to
make
light
of
that
which
we
come
lightly
by
:
in
a
woord
how
euer
it
bee
,
it
is
hee
who
hath
the
times
and
seasons
in
his
hand
,
Act.
1.7
.
4
But
here
the
spouse
seeketh
after
him
whom
shee
ought
to
seeke
,
&
faileth
not
in
any
thing
saue
this
,
that
shee
seeketh
him
of
errour
there
where
he
is
not
:
and
where
is
that
?
In
her
bed
.
And
yet
who
gaue
her
this
bed
,
and
who
laide
her
there
?
Her
Bridegroome
,
hauing
so
expresly
inuited
her
,
and
so
amiably
and
kindly
entertained
her
,
as
we
haue
seene
in
the
chapter
going
before
,
and
especially
in
the
tenth
verse
,
and
in
the
verses
following
.
What
is
the
reason
then
,
why
hee
could
not
bee
founde
,
as
if
hee
had
parted
cleane
awaie
?
Because
the
spouse
falling
asleepe
,
made
more
of
the
gift
,
then
of
the
giuer
,
that
is
to
say
,
gaue
herselfe
so
farre
ouer
vnto
this
rest
and
ease
,
that
she
continued
to
be
heauie
and
drowsie
still
.
So
commeth
it
to
passe
in
all
other
temporall
and
spirituall
blessings
,
when
we
stay
and
settle
our
harts
and
mindes
wholly
vpon
them
.
Life
it selfe
is
an
especiall
gift
and
blessing
of
God
,
in
whom
we
are
,
we
moue
,
and
we
liue
.
Act.
17.28
.
But
say
we
once
with
the
children
of
this
worlde
,
There
is
nothing
more
to
be
desired
then
to
liue
?
We
are
dead
whilest
we
liue
,
1.
Tim.
5.6
.
Asmuch
is
to
be
said
of
all
the
commodities
and
blessings
of
this
life
,
albeit
they
bee
the
blessings
of
God
,
vnto
them
on
whom
the
gift
is
bestowed
of
vsing
them
wel
,
as
on
Abraham
&
on
Iob
,
Iob.
31.
and
on
a
verie
fewe
others
.
But
what
doe
the
most
part
of
the
world
desire
?
Mary
they
would
find
Paradise
in
their
bed
,
that
is
to
say
,
they
would
haue
a
peaceable
gospell
,
that
they
might
lie
downe
softly
and
sleepe
,
&
passe
their
time
of
life
with
others
in
rest
and
security
.
I
speake
not
yet
of
them
,
who
loose
the
raines
to
all
sortes
of
pleasures
,
and
giue
themselues
ouer
to
their
vnmeasured
lusts
:
but
of
those
who
would
content
themselues
with
a
measure
.
Notwithstanding
if
we
settle
&
rest
our selues
hereon
,
as
if
we
were
to
find
herein
our
only
felicity
,
we
shall
finde
our selues
deceiued
,
and
depriue
our selues
of
the
principall
vse
of
these
benefits
and
blessings
,
which
is
to
handle
them
so
as
if
we
handled
thorns
,
Mat.
13.22
.
&
to
be
more
carefull
in
the
well
disposing
our
expence
,
then
in
the
encreasing
of
our
receipt
,
1.
Tim.
6.18
.
in
a
worde
to
followe
the
protestation
of
Dauid
,
Psal.
16.5
.
5
For
example
we
may
and
ought
to
say
that
God
hath
at
this
day
prepared
vs
a
goodly
soft
bed
,
and
giuen
vs
rest
both
here
&
in
many
other
places
,
whether
we
respect
that
which
is
the
principall
,
I
meane
,
the
purity
of
doctrine
,
&
some
kind
of
order
in
the
Church
together
with
the
meanes
of
being
instructed
in
learning
and
good
letters
,
or
whether
wee
regard
our
ciuil
liberty
and
freedome
opposed
to
the
miserable
condition
of
a
great
part
of
the
world
besides
.
This
is
a
goodly
bed
which
God
hath
himselfe
made
vs
by
litle
and
litle
in
this
world
,
&
which
he
hath
curtained
and
kept
close
for
vs
about
these
60.
years
,
notwithstanding
the
infinit
resistances
of
our
enimies
to
the
contrary
,
which
is
as
much
as
if
he
should
haue
built
his
nest
in
the
middest
of
the
impetuous
waues
of
the
maine
Ocean
.
If
hereupon
euerie
man
fall
asleepe
in
his
bed
,
and
let
the
preachers
preach
what
they
list
,
they
wil
care
for
nothing
but
for
their
temporall
profits
and
commodities
:
briefly
,
if
we
make
but
an
accessarie
or
a
by-woorke
of
that
which
should
be
the
principall
,
what
will
come
thereof
in
the
end
but
this
,
that
at
length
the
principall
will
be
cleane
neglected
and
forgotten
?
And
this
is
the
cause
why
God
hath
giuen
vs
some
smal
lashes
with
his
rod
,
and
namely
the
last
yeare
,
to
awaken
vs
therby
:
but
who
hath
beene
the
better
by
them
?
And
therefore
let
vs
take
heed
hee
laie
not
downe
his
rod
and
take
vp
a
whippe
,
and
in
the
end
a
barre
of
iron
,
not
to
awake
,
but
to
quell
them
who
are
so
fast
and
so
heauie
asleepe
in
time
of
their
peace
and
quiet
.
Now
if
but
to
occupy
our
mindes
a
litle
in
those
commodities
which
the
Lord
granteth
vs
,
be
a
thing
so
dangerous
,
as
it
became
to
bee
to
Salomon
himselfe
,
what
shal
become
of
them
who
haue
settled
their
minds
so
farre
on
them
,
as
that
they
vtterly
forget
the
giuer
?
What
shall
I
say
then
vnto
you
ye
rich-misers
,
who
either
haue
inherited
houses
full
of
wealth
,
or
whose
labours
God
hath
so
plentifullie
blessed
,
to
you
I
speak
,
who
put
your
confidence
in
your
riches
and
thinke
on
nothing
else
,
but
how
to
pintch
and
spare
and
scrape
and
scratch
together
,
and
neuer
make
any
reckoning
how
or
where
to
imploy
them
wel
,
you
I
saie
,
who
haue
no
other
god
but
your
belly
:
in
a
word
all
you
who
haue
receiued
such
a
largesse
of
gods
blessinges
,
and
thinke
on
nothing
lesse
then
how
to
vse
them
to
his
honour
and
glorie
.
What
shall
I
say
vnto
you
?
Wil
you
neuer
bethink
your selues
of
so
great
an
abuse
?
Neuer
consider
of
so
great
a
disorder
,
feare
yee
not
to
be
forsaken
of
him
,
whose
blessinges
you
so
wickedly
,
so
wretchedly
abuse
?
6
But
what
shall
become
of
them
who
sleepe
not
in
that
bed
which
God
laied
them
in
,
or
enioy
that
rest
&
quiet
which
God
bestowed
on
them
,
but
in
that
which
their
owne
lustes
,
&
their
wicked
practises
haue
purchased
them
?
As
some
plenty
of
riches
,
and
goods
il
gotten
,
or
some
other
shewe
and
appearaunce
of
credit
and
quiet
,
redeemed
and
purchased
with
the
losse
of
their
conscience
:
as
also
when
anie
are
asleepe
in
a
leud
course
and
traine
of
life
,
whether
it
bee
in
whooredome
(
whereof
we
haue
a
straunge
example
in
Dauid
himselfe
,
who
of
an
adulterer
became
a
traitor
and
a
murderer
,
by
falling
asleep
in
his
sinne
)
or
whether
it
be
in
gluttony
,
as
wee
see
it
to
be
the
trade
of
these
gamesters
,
tiplers
,
tauern-haunters
,
&
other
such
dissolute
people
,
who
ende
their
daies
in
misery
and
commonlie
on
the
gallowes
:
for
fewe
of
them
haue
that
grace
giuen
them
which
is
mentioned
in
the
parable
of
the
prodigal
sonne
.
But
O
poore
and
wretched
bed
,
not
of
feathers
,
but
of
thornes
and
bryars
,
full
of
deadly
pricking
!
O
miserable
&
vnhappy
prosperity
which
bringest
with
thee
perperuall
and
remediles
calamity
!
O
sleepe
,
not
sleepe
,
but
a
plaine
lethargie
of
the
soule
depriued
of
al
true
sense
and
motion
!
7
But
to
apply
this
doctrine
yet
more
nearer
vnto
our
vse
,
when
wee
see
at
this
day
such
differents
and
controuersies
in
Christendome
,
it
is
not
for
vs
to
say
,
Let
all
be
as
be
may
,
we
will
meddle
with
none
of
them
▪
as
these
good
fellows
do
,
who
depart
out
of
the
worlde
,
before
they
knew
wherfore
they
came
into
it
(
a
most
wretched
&
miserable
condition
)
but
we
must
follow
the
example
of
this
spouse
,
who
in
the
midst
of
her
ease
fel
not
so
asleep
,
as
not
to
wake
againe
to
seeke
after
her
Bridegroome
,
that
is
to
say
,
to
be
throughly
resolued
where
he
was
,
and
to
ioine
hirselfe
vnto
him
.
Behold
the
first
point
.
The
second
is
,
that
to
know
where
this
Bridegrome
is
,
&
consequently
the
true
doctrine
of
saluation
,
we
may
not
looke
where
the
greatest
ease
is
,
where
the
greatest
number
,
and
on
which
side
the
greatest
honours
and
promotions
are
to
be
found
,
as
wee
see
the
maner
of
the
world
to
be
at
this
day
,
siding
&
sorting
themselues
with
them
,
who
seem
the
stronger
&
the
more
eminent
men
in
their
eies
.
For
contrariwise
,
if
you
were
of
the
world
,
the
world
would
loue
you
,
saith
the
Lord
,
Ioh.
15.19
.
And
this
worldly
blessednes
&
happinesse
is
not
among
them
which
Christ
reckoneth
vp
,
Mat.
5.
Luk.
6.
Nay
contrariwise
,
if
a
man
be
waxen
fatte
and
rich
,
he
must
become
leane
&
slender
to
be
able
to
passe
through
the
eie
of
the
needle
,
Luk.
18.28
.
which
is
the
streit
way
which
leadeth
vnto
saluation
.
Let
vs
therefore
remember
that
the
spouse
hauing
sought
the
Bridegroome
in
this
bed
,
found
him
not
.
8
Now
our
aduersaries
hereupon
will
saie
,
that
this
geare
toucheth
vs
near
,
who
hold
with
,
saie
they
,
and
maintaine
the
broad
waie
,
seeking
after
nothing
else
but
our
carnall
liberty
,
hauing
taken
away
the
time
of
Lent
,
&
finding
fault
with
fastinges
and
pilgrimages
:
and
what
else
?
Promising
saluation
vnto
al
the
world
without
anie
good
workes
.
And
they
,
what
doe
they
?
They
eate
no
flesh
a
great
part
of
the
year
,
they
fast
,
they
labour
and
take
paines
without
ceasing
to
winne
paradise
:
all
their
clergy
voweth
virginity
:
so
many
good
men
of
theirs
haue
as
streit
rules
of
life
,
as
none
can
be
more
.
Some
of
them
neuer
eate
anie
flesh
:
others
go
wolward
and
in
hair
:
others
whip
themselues
a-vie
who
shal
whip
most
.
Ye
hypocrits
,
yee
whited
wals
and
painted
sepulchers
,
yee
meal-mouthed
counterfaites
,
yee
deuourers
of
widdowes
,
and
eaters
vp
of
orphanes
,
ye
vowers
of
pouerty
to
nestle
and
dwell
in
pallaces
,
and
there
to
liue
and
feede
your selues
fatte
at
the
costes
&
charges
of
others
,
seeke
you
your
answere
in
the
53.
Chap.
of
Esay
,
and
in
the
23.
Chapter
of
Saint
Matthew
.
As
for
those
who
are
wretchedlie
bewitched
and
seeke
to
winne
paradise
by
their
owne
trauaile
,
to
them
I
saie
,
how
long
will
you
seeke
the
kingdome
of
God
in
meate
and
drink
?
How
long
wil
you
continue
to
seeke
paradise
in
the
broken
and
stincking
cesternes
of
your
own
imaginations
and
traditions
?
How
long
wil
you
be
ignorant
,
that
it
is
the
blood
of
Iesus
christ
which
hath
saued
the
true
martyrs
themselues
,
and
not
their
owne
bloode
?
Now
is
this
I
pray
you
to
sette
a
cheap
price
vpon
paradise
,
to
cal
and
settle
the
consciences
of
men
vpon
him
who
hath
redeemed
them
with
so
great
a
price
,
as
Saint
Peter
saith
,
1.
Pet.
1.18
.
and
not
on
charmed
water
,
or
the
pardons
of
his
false
successors
?
Doe
we
seuer
and
disioine
true
amendment
of
life
from
remission
and
forgiuenesse
of
sinne
?
Cry
we
not
out
daily
against
al
manner
excesse
,
riot
and
dissolution
?
Doe
wee
not
commend
and
recommend
vnto
all
men
,
all
inward
integrity
and
vprightnes
?
Al
sobriety
?
Al
kind
of
mutual
edification
?
But
it
would
be
too
long
to
make
a
particular
replie
vnto
euery
point
.
Let
it
be
aunswered
them
in
a
word
,
that
touching
their
doctrine
compared
with
ours
,
wee
haue
alwaies
made
,
&
stil
wil
make
him
the
Iudge
,
who
shall
iudge
vs
all
by
his
holy
word
:
&
as
touching
their
life
&
ours
,
wee
confesse
that
as
for
vs
wee
haue
but
too
great
occasion
to
hang
downe
our
heades
:
as
for
them
,
the
heauen
and
the
earth
knoweth
too
well
what
their
merites
are
.
9
The
spouse
addeth
that
which
is
properly
belonging
vnto
this
matter
,
saying
,
that
when
shee
found
not
her
Bridegroome
in
this
bed
where
shee
sought
him
,
shee
rose
to
seeke
him
whom
shee
so
hartily
loueth
,
where
euer
he
were
.
Now
to
creepe
into
her
bed
and
there
to
lie
groueling
,
and
to
rise
,
are
thinges
cleane
contrarie
,
the
one
to
the
other
:
and
indeed
it
is
not
enough
to
condemne
that
which
is
ill
,
but
wee
must
like
and
approoue
that
which
is
good
and
practise
it
.
What
is
then
to
rise
out
of
her
bed
?
It
is
to
quit
and
forsake
al
thinges
without
exception
,
togither
with
which
we
cannot
enioy
Iesus
Christ
,
that
is
to
saie
,
to
renounce
a
mans
selfe
,
which
is
the
A.B.C.
of
Christians
,
Matth.
16.24
.
It
is
to
put
out
one
eye
,
and
to
cut
off
one
arme
,
to
enter
rather
one-eied
&
maimed
into
the
kingdom
of
this
Bridegrome
,
then
hauing
two
eies
&
two
arms
to
be
cast
into
hel
fire
,
Mat.
5.29.30
.
it
is
to
leaue
al
things
to
folow
after
this
Bridegrome
,
according
vnto
the
example
of
his
true
disciples
,
Mat.
19.27
.
it
is
to
follow
the
example
of
that
thrise
happy
merchant
,
who
sold
al
that
he
had
to
buy
the
perle
be
found
,
Mat.
13.46
.
it
is
to
be
ready
in
the
banquetting
hal
,
and
not
to
be
hindered
and
kept
thence
either
by
farme
,
or
tillage
,
or
marriage
,
Luk.
14.16
.
it
is
to
to
loue
neither
father
,
nor
mother
,
nor
country
,
nor
kindred
so
much
,
or
more
then
God
,
Gen.
11.33
.
&
.
Deu.
33.9
.
and
not
to
become
a
monk
(
as
some
one
of
the
auncient
not
so
aduisedly
said
,
although
the
monkeries
then
,
were
as
far
distant
from
those
of
our
daies
,
as
the
Moone
is
distant
from
the
earth
,
though
they
were
euen
then
,
to
say
the
truth
,
in
some
poynt
lunaticke
and
fantastical
)
but
to
follow
Iesus
Christ
,
that
is
to
saie
to
stick
vnto
this
Bridegroome
,
in
exercising
euery
man
his
lawfull
calling
in
all
honesty
and
holines
.
To
rise
then
out
of
bed
,
is
not
simplie
to
chaunge
our
place
,
but
it
is
as
I
haue
said
to
quitte
and
forsake
all
thinges
,
which
may
let
and
hinder
vs
from
that
which
concerneth
the
peace
of
our
consciences
,
&
so
consequently
our
saluation
,
to
keepe
on
in
the
right
waie
if
we
be
once
in
it
,
and
to
find
it
out
if
we
bee
straied
from
it
,
and
that
not
onely
to
follow
in
general
the
vocation
common
vnto
al
Christians
most
excellently
described
among
other
places
,
Phil.
2.1
.
but
to
the
end
that
euery
one
in
special
folow
his
vocation
as
we
haue
an
expresse
commandement
to
that
purpose
,
1.
Cor.
7.20
.
and
according
vnto
the
example
of
Dauid
who
hauing
this
in
particular
charge
to
finde
and
assigne
the
place
for
the
building
of
the
Temple
,
God
punish
me
so
and
so
,
saith
he
,
if
euer
I
enter
vnder
the
roofe
of
my
house
,
or
ascend
vp
into
my
bed
,
if
I
suffer
mine
eies
to
sleep
,
or
shut
the
lids
of
mine
eies
before
I
find
out
a
place
for
the
Eternal
,
an
habitation
for
the
mighty
one
of
Iacob
,
Psal.
132.
10
Let
all
the
elect
therefore
of
God
,
as
many
,
I
meane
,
as
he
hath
created
in
,
a
desire
of
finding
him
,
when
they
are
asleep
in
this
peace
of
the
false
Church
,
learne
of
this
spouse
to
say
truely
,
and
indeede
,
that
there
is
no
commoditie
nor
appearance
of
ease
shal
stay
me
,
but
I
wil
leaue
them
,
and
get
me
out
of
my
bed
to
finde
him
,
on
whom
my
heart
is
settled
and
planted
.
And
let
those
who
haue
found
him
take
heed
how
they
set
their
mindes
vpon
temporall
blessings
,
though
godlinesse
haue
the
promise
of
them
also
,
1.
Timoth.
4.6
.
or
to
make
their
account
that
things
once
well
ordered
shall
so
continue
stil
in
the
Church
,
or
discern
the
true
Church
from
the
false
by
an
outward
shew
of
some
great
estate
neuer
so
well
vnderpropped
in
the
opinion
of
men
,
but
take
heede
betimes
vnto
themselues
,
that
this
Bridegroome
in
whom
consisteth
the
true
peace
,
Matth.
12.29
.
neuer
leaue
them
,
but
that
they
continue
stil
members
of
that
true
Church
,
of
which
it
is
saide
,
That
happy
is
the
people
,
whose
God
the
eternal
is
,
Psalm
.
44.15
.
To
the
attaining
whereof
,
confessing
before
the
Lorde
our
too
continuall
negligence
,
vnthankefulnesse
,
and
rebellion
,
we
wil
craue
pardon
and
mercy
at
his
handes
as
followeth
,
Almighty
God
,
&c.
THE
XXIIII
SERMON
.
Our
helpe
be
in
the
name
of
God
&c.
It
is
written
as
followeth
in
the
third
Chapter
of
the
Canticle
of
Canticles
,
the
2.
and
3.
verses
.
2
I
will
rise
therefore
saide
I
,
and
will
goe
about
the
City
,
through
the
streets
,
&
through
the
greater
places
,
&
wil
seek
him
whom
my
soul
loueth
:
I
sought
him
,
but
I
could
not
find
him
.
3
The
watch
which
go
about
the
city
found
me
,
&
I
said
,
saw
you
him
whom
my
soule
loueth
?
1
That
the
Lord
suffereth
not
himself
to
be
found
incontinentlie
of
his
,
amidst
the
confusions
and
desolations
of
the
Church
,
is
for
no
other
cause
,
but
to
make
himselfe
to
be
so
much
the
more
ardently
and
earnestly
sought
after
.
2
It
is
neither
to
the
greater
number
,
nor
vnto
that
which
is
most
commonlie
receiued
,
that
we
are
to
keepe
our selues
,
to
find
the
true
Church
.
3
The
certaine
,
infallible
,
and
perpetuall
mark
of
the
true
Church
is
the
doctrine
registred
by
the
Prophets
and
Apostles
.
4
The
truth
continueth
firme
and
stable
in
the
true
Catholike
Church
opposed
vnto
the
Hereticall
:
but
it
shineth
not
alwaies
alike
,
nor
is
alike
knowen
.
5
The
doctrine
of
the
Apostles
and
the
Catholique
Church
are
vnseparable
,
and
is
a
testimony
one
vnto
the
other
.
6
The
holy
scripture
ought
to
serue
for
text
and
interpretation
.
7
The
spirit
of
truth
was
neuer
tyed
,
without
any
exception
,
vnto
the
Leuiticall
ministerie
.
8
Wherefore
the
spouse
went
her
way
farther
without
staying
the
watches
answere
.
9
The
spirit
of
truth
is
not
tyed
to
them
without
exception
who
sit
in
the
chayre
of
the
ministerie
of
the
gospell
.
10
The
holy
scriptures
are
in
all
times
irreproueable
Iudges
of
the
true
Christian
doctrine
,
as
it
appeareth
by
the
testimony
of
Iesus
Christ
himselfe
and
his
Apostles
.
11
Bare
personall
succession
is
not
to
be
stoode
on
,
though
the
outward
forme
bee
therein
obserued
.
12
This
doctrine
being
well
practised
breedeth
no
confusion
in
the
Church
.
13
The
horrible
disorder
brought
in
&
confirmed
in
the
Church
by
the
Apostatical
See
of
Rome
,
&
that
they
are
neither
heretiques
nor
Schismatiques
who
haue
seuered
themselues
from
it
by
extraordinarie
meanes
sent
of
God
.
14
The
conclusion
shewing
how
we
ought
to
behaue
our selues
in
this
behalfe
.
VPON
Thursday
last
we
learned
how
the
spouse
awaked
by
the
spirit
of
god
,
who
formed
in
her
an
holy
desire
of
seeking
him
againe
,
seeing
him
not
in
the
bed
where
shee
slept
,
was
not
therefore
cleane
out
of
hart
,
but
getting
her selfe
vp
sheweth
,
that
because
she
found
him
not
,
her
desire
of
seeking
after
him
was
so
much
the
more
augmented
.
And
indeed
as
we
said
the
last
daie
,
this
is
the
means
by
which
the
Lorde
not
suffering
himselfe
to
bee
alwaies
found
at
the
first
,
sharpeneth
the
faith
and
hope
,
and
fortifieth
the
patience
of
his
,
as
we
see
it
by
infinit
many
of
examples
of
the
holy
Scripture
.
So
the
people
serued
as
a
straunger
foure
hundred
yeares
,
in
the
land
of
Chanaan
and
of
Aegypt
,
and
fortie
yeares
in
the
desert
,
and
seuenty
yeares
in
Babylon
.
So
did
Ioseph
endure
much
in
prison
,
and
Dauid
during
his
flight
,
saying
in
the
40.
Psal.
.
I
waited
and
waited
for
the
Lord
,
and
he
heard
me
.
According
therefore
vnto
these
examples
if
in
diuerse
difficulties
and
distresses
touching
our
conscience
,
either
in
perils
or
aduersities
,
it
seemeth
,
that
the
Lorde
,
as
I
maie
so
saie
,
flieth
from
vs
,
let
vs
runne
couragiouslie
after
him
,
vntill
hee
suffer
himselfe
to
bee
taken
of
vs
.
But
who
shall
continue
vnto
vs
this
vigor
and
courage
?
He
who
for
the
loue
which
he
beareth
vs
first
,
formeth
in
vs
the
loue
whereby
wee
loue
him
reciprocally
,
as
the
spouse
doth
thrise
heere
reiterate
it
:
that
is
to
saie
,
not
fainedly
as
hypocrits
do
:
nor
so
so
,
as
they
who
are
neither
hot
nor
cold
,
nor
seething
,
but
luke-warme
:
and
therefore
are
by
and
by
vomited
vp
.
Apoc.
3.16
.
whereas
they
who
are
violent
and
importune
,
catch
the
kingdome
of
heauen
away
by
an
holy
importunity
,
Matth.
11.12
.
Luke
.
18.2
.
2
But
wee
must
especially
consider
that
which
the
spouse
saith
in
this
place
,
namely
,
that
she
diligently
sought
after
her
Bridegroome
,
by
the
open
places
,
and
went
round
about
the
Cittie
and
found
him
not
.
For
contrariwise
in
the
parable
of
the
banquet
,
Luk.
14.21
.
the
seruantes
are
commanded
vpon
the
refusall
which
the
greater
sort
and
the
rich
made
,
to
go
vnto
the
open
places
&
streets
of
the
City
,
to
bring
together
those
which
were
poore
&
impotent
,
lame
and
blind
.
But
this
similitude
tendeth
to
another
purpose
then
this
of
the
spouse
,
to
wit
,
to
shew
vs
that
they
are
no
members
of
the
Church
,
or
(
if
they
were
before
)
leaue
to
bee
,
who
make
more
reckoning
of
their
woorldly
ease
and
other
their
commodities
and
affaires
of
this
world
,
then
they
doe
of
their
conscience
:
in
whose
places
God
doth
often
chuse
the
poore
and
contemptible
of
the
world
,
as
it
is
saide
in
the
Canticle
of
the
blessed
virgin
,
Luk.
1.52.53
.
We
read
also
,
Pro.
1.20
.
that
Wisedom
maketh
her
voice
to
ring
in
the
streets
and
open
places
:
but
it
is
not
said
that
she
was
harkned
vnto
or
receiued
there
:
yea
contrariwise
,
Wisedome
lamenteth
and
bewaileth
the
disorders
which
doe
there
raigne
.
There
is
likewise
speach
in
the
parable
of
the
sower
of
seed
which
fel
in
the
waie
,
which
because
it
pearced
not
into
,
and
entred
the
earth
,
it
was
incontinently
eaten
vp
by
the
birds
.
These
two
places
maie
serue
vs
for
the
interpretation
of
this
,
in
which
we
vnderstand
by
the
open
places
and
the
circuite
of
the
Citty
,
that
which
is
commonly
receiued
&
beareth
sway
among
men
.
And
to
saie
al
in
one
word
,
it
is
that
mask
which
is
called
at
this
daie
by
the
name
of
the
Catholique
Church
,
not
that
Catholique
Church
which
wee
mention
in
our
Creede
,
but
that
monster
which
the
efficacie
of
errour
hath
engendred
by
her
,
who
hath
bewitched
the
kinges
and
nations
of
the
earth
,
as
it
hath
beene
before
prophecied
and
foretold
.
3
To
answere
therefore
this
matter
,
which
is
the
last
refuge
of
our
aduersaries
,
what
is
that
the
spouse
here
saith
,
beeing
so
affrighted
&
hared
,
for
that
her
Bridegrome
is
departed
from
her
,
while
she
was
asleep
in
her
bed
?
It
is
this
,
which
I
say
&
repeate
againe
,
that
she
thought
,
that
he
whom
she
sought
,
and
so
consequently
the
truth
,
and
her
saluation
,
were
to
be
found
in
the
religion
which
was
commonly
receiued
among
the
people
.
And
what
induced
her
to
think
so
?
The
promises
made
vnto
that
people
and
to
no
other
,
before
the
comming
of
the
Bridegroome
in
flesh
,
Act.
3.25
.
as
at
this
daie
,
the
Church
,
say
they
,
cannot
erre
,
hereupon
to
ground
al
their
errours
.
Wherein
then
did
this
spouse
deceiue
her self
?
Euen
with
that
which
was
aunswered
,
Ier.
18.18
.
and
presupposing
(
as
they
woulde
gladly
make
vs
to
beleeue
at
this
daie
of
Saint
Peters
steeple
at
Rome
)
that
religion
was
nayled
as
it
were
with
a
tennepenie
naile
,
vnto
Abrahams
race
,
without
distinguishing
the
true
Israelites
from
the
false
,
as
Saint
Iohn
Baptist
reproched
them
in
his
time
:
shee
iudged
of
true
religion
according
vnto
that
which
was
brought
in
when
she
was
asleepe
,
&
of
a
long
time
receiued
of
great
&
smal
,
whereas
shee
should
haue
sought
after
that
which
was
proposed
and
commanded
for
a
rule
vnto
the
people
,
that
is
to
saie
,
in
the
lawe
and
in
the
testimony
,
as
it
is
said
,
Esa.
8.20
.
For
seeing
that
the
true
Church
iudgeth
not
the
the
controuersies
of
religion
,
but
so
farre
as
to
referre
her selfe
wholy
vnto
that
which
the
Bridegroome
hath
thereof
determined
,
by
the
mouth
of
his
Prophets
&
Apostles
,
it
followeth
that
it
is
neither
vnto
that
which
is
commonly
receiued
and
maintained
,
nor
vnto
the
greater
number
that
wee
are
to
refer
our selues
to
be
resolued
,
seeing
that
euen
in
the
affairs
of
this
world
there
bee
more
fooles
then
wisemen
,
and
more
wicked
men
then
good
:
but
we
must
refer
our selues
vnto
the
Bridegrome
himself
,
who
is
iudge
both
of
the
one
and
of
the
other
.
Yea
,
but
where
shall
a
man
finde
him
?
Wee
must
not
say
,
(
saith
the
Apostle
after
Moses
)
wee
will
ascend
vp
into
heauen
to
finde
him
there
,
or
passe
the
Sea
to
seeke
him
.
But
the
woorde
is
in
thy
mouth
,
and
in
thy
heart
,
that
is
to
saie
,
this
word
of
faith
which
wee
preach
,
Rom.
10.8
.
And
this
is
it
by
which
we
must
discerne
the
true
Catholick
Church
from
the
false
.
4
What
is
then
,
you
will
say
,
this
Catholicke
Church
,
in
the
which
no
where
else
,
Iesus
Christ
is
found
,
&
out
of
which
there
is
no
saluation
?
It
is
the
assembly
of
all
the
true
elect
and
faithfull
,
gathered
out
of
al
people
and
nations
in
vnitie
of
the
Propheticall
and
Apostolicall
doctrine
considered
in
her
generality
,
in
which
assemblie
truely
the
light
of
the
trueth
can
neuer
be
put
out
,
albeit
in
the
parts
and
members
of
the
bodie
distinctly
&
seuerally
considered
,
there
may
be
some
defects
,
doubts
,
&
ignorances
,
as
the
history
of
all
times
declareth
the
same
.
To
this
Church
thus
vniuersally
considered
,
is
opposed
the
generality
of
all
companies
besides
,
which
are
also
called
Christian
,
and
which
keepe
the
marcke
of
Baptisme
,
but
haue
forged
vnto
themselues
a
religion
,
according
vnto
their
owne
lust
and
fancy
,
whether
they
couer
themselues
with
the
name
&
writings
of
the
Prophets
&
Apostles
il
interpreted
,
or
whether
they
inuent
a
doctrine
altogether
newe
according
vnto
their
own
pleasure
,
for
which
cause
such
a
church
is
called
hereticall
,
that
is
to
say
,
grounded
vpon
a
doctrine
which
a
man
hath
chosen
and
taken
vnto
himselfe
,
and
which
agreeth
neither
with
that
which
is
Catholicke
,
nor
with
it selfe
,
but
is
often
times
diuided
into
so
many
peeces
as
there
are
braines
giuen
vnto
their
owne
priuate
and
particular
sense
,
hauing
all
of
them
this
in
common
,
that
they
goe
astray
and
wander
from
the
Propheticall
and
Apostolicall
truth
.
I
knowe
that
all
this
is
applied
against
vs
by
the
aduersaries
of
our
time
,
who
for
this
cause
cal
our
Church
new
,
and
giue
vs
such
titles
as
like
themselues
best
,
not
perceiuing
howe
themselues
cut
their
owne
throats
calling
their
Church
the
Catholicke
Church
,
except
they
can
shew
vs
that
Rome
and
the
whole
world
are
all
one
:
but
the
controuersie
would
be
soone
ended
if
men
would
but
harken
vnto
reason
.
I
saie
therefore
that
accordingly
as
it
pleaseth
God
to
shew
his
iudgements
vpon
the
vnthankefulnes
of
the
world
,
or
of
his
mercy
to
spare
mankinde
,
the
true
Catholicke
Church
hath
sometimes
shined
foorth
and
appeared
in
her
bewtie
,
but
not
alwaies
aboue
the
false
and
heretical
:
the
painted
&
disguised
strumpet
,
counterfaiting
the
chast
spouse
of
Iesus
Christ
so
well
,
and
displaying
the
beames
of
her
outward
bewtie
so
magnificently
for
the
most
part
,
that
all
both
great
and
small
take
her
to
be
the
true
,
&
thereupon
the
poore
spouse
,
which
is
the
true
spouse
indeed
,
is
forced
to
retire
into
the
deserts
,
vntill
the
time
of
indignation
be
past
,
Esay
.
26.20
.
Apo.
17.14
.
That
this
is
so
it
cannot
be
denied
,
but
that
a
man
shal
be
conuicted
by
the
whole
historie
of
the
Church
,
and
by
that
which
wee
see
at
this
day
with
our
eies
.
Thence
I
conclude
that
the
multitude
and
the
greatest
and
apparant
number
is
a
most
false
marke
of
the
true
church
:
but
without
standing
either
on
few
or
more
,
we
must
keep
vs
vnto
this
infallible
point
,
that
the
true
Church
and
worthy
of
the
name
of
Catholicke
and
vniuersal
is
that
,
which
maketh
a
true
profession
of
the
doctrine
preached
&
entirely
registred
by
the
Apostles
to
be
the
onely
rule
of
trueth
vnto
the
whole
company
of
the
elect
.
5
These
two
names
therefore
of
Apostolicall
doctrine
and
Catholicke
Church
,
are
both
of
them
so
inseparable
&
agree
in
such
sort
,
that
the
true
Church
is
by
this
true
and
essentiall
marcke
distinguished
from
the
false
:
&
againe
the
true
church
beareth
certaine
marckes
of
the
seede
whence
shee
was
conceiued
,
1.
Pet.
1.25
.
6
And
to
the
end
that
they
reply
not
hereupon
that
the
one
and
the
other
assembly
may
alleage
the
same
text
of
the
bible
:
I
answere
,
first
,
that
the
false
Church
maketh
no
reckoning
of
keeping
herselfe
wholly
to
the
holy
Scriptures
:
secondly
,
that
the
Scripture
ought
aswel
to
be
the
commentarie
as
the
Text
,
and
that
al
interpretation
of
Scripture
being
referred
vnto
the
articles
of
faith
,
as
vnto
a
certaine
and
infallible
rule
to
discern
that
which
is
true
from
that
which
is
false
,
as
being
the
abridgement
of
the
whole
Scripture
,
it
wil
be
alwaies
easie
not
to
be
deceiued
,
except
a
man
wil
himselfe
.
Thus
you
see
what
we
are
to
think
of
the
communalty
of
the
greater
number
,
which
cried
in
Christs
time
,
away
with
him
,
away
with
him
,
crucifie
him
,
which
is
opposed
vnto
that
which
Iesus
Christ
calleth
litle
flocke
,
Luk
,
12.32
.
But
let
vs
see
whether
the
spouse
haue
any
better
direction
.
7
Shee
saith
then
in
summe
that
going
so
through
the
City
she
was
found
by
the
watch
,
&
she
asked
them
,
if
they
could
tell
her
any
tidings
of
this
Bridegroom
,
and
saith
not
what
aunswere
she
had
of
them
:
but
it
appeareth
sufficiently
by
that
which
foloweth
,
either
that
they
answered
her
nothing
,
or
that
without
staying
their
answere
she
went
her
way
farther
.
Now
who
are
they
,
I
pray
you
,
of
the
watch
,
but
those
who
haue
the
charge
of
watching
ouer
the
City
of
God
?
And
is
it
not
expresly
said
,
that
the
lippes
of
the
Priest
,
are
the
keepers
of
wisedom
,
because
he
is
the
messenger
of
god
,
Mal.
2.7
.
And
vnto
whom
did
the
Lord
command
his
people
to
resort
to
be
resolued
in
a
case
of
difficulty
touching
the
interpretation
of
the
Law
,
but
vnto
the
Priests
,
Deut.
17.8
.
yea
,
to
aunswere
vnto
it
according
vnto
the
Law
which
they
might
not
ad
vnto
,
nor
diminish
.
Notwithstanding
we
see
here
that
the
spouse
found
her
Bridegroome
no
more
among
these
then
in
the
open
places
&
streets
of
the
city
▪
the
reasons
this
,
that
there
is
great
difference
,
between
considering
of
a
charge
such
as
it
is
in
it selfe
,
and
considering
of
it
as
they
discharge
it
,
on
whom
it
is
imposed
.
Moreouer
albeit
the
Lord
hath
established
an
order
wherein
hee
declareth
his
blessing
:
yet
notwithstanding
wee
may
not
tie
the
holy
Ghost
entirely
vnto
them
,
either
who
are
called
by
an
ordinary
vocation
,
or
vnto
them
who
haue
the
place
thereof
,
because
that
as
the
Lord
in
his
mercie
giueth
true
pastours
and
teachers
,
for
the
gathering
together
of
the
saintes
,
and
for
the
worke
of
the
ministerie
,
to
the
building
of
the
body
of
Iesus
Christ
,
Eph.
3.12
.
so
doth
he
also
in
his
anger
giue
false
Pastors
with
strong
delusion
and
the
efficacie
of
the
spirit
of
errour
,
2.
Thess.
2.11
.
punishing
by
that
meanes
the
contempt
of
his
holy
woorde
.
As
in
that
which
concerneth
the
society
of
men
in
this
world
,
God
giueth
good
princes
and
gouernours
,
1.
Timot.
2.2
.
and
Psal.
72.
and
on
the
other
side
he
punisheth
and
chastiseth
the
people
,
taking
his
spirite
from
their
princes
and
gouernours
,
Psal.
76.13
.
this
holy
ministery
notwithstanding
(
considered
in
it selfe
)
remaining
in
that
estate
and
forme
in
the
which
God
established
it
;
as
also
the
estate
of
Kings
and
of
other
Magistrates
,
although
the
tyrantes
abuse
it
,
Esai
.
3.4
.
and
56.10
.
Osee
.
13.12
.
Ier.
23.11.14.15
.
Brieflie
the
whole
Scripture
is
full
of
such
testimonies
of
Kinges
and
reproches
of
Prophetes
and
Priestes
.
And
if
wee
come
to
the
proofe
heereof
by
experience
,
who
were
the
greatest
aduersaries
of
the
true
Prophetes
,
Ier.
26.7
.
who
conspired
against
God
,
prophaned
the
Lawe
,
couered
and
maintained
the
sinnes
and
iniquities
of
Princes
?
Ezechiel
saith
they
were
the
Prophets
&
Priests
,
Ezec.
22.25.26.28
.
Now
let
vs
take
an
account
of
the
Priestes
which
built
,
and
how
many
pullers
downe
and
destroiers
shal
we
find
for
one
builder
?
In
a
word
,
by
whom
was
the
corner
stone
reiected
?
By
them
which
are
called
builders
,
not
that
they
were
such
but
they
should
haue
bin
,
Psal.
118.22
.
Matth.
21.42
.
Who
interdicted
the
Apostles
the
preaching
of
the
gospel
,
opposing
themselues
directly
against
God
?
Act.
4.5
.
and
5.21
.
In
summe
the
spouse
speaketh
heere
of
wicked
husband-men
of
the
vineyarde
,
who
after
they
had
killed
the
seruantes
of
the
Lord
,
in
the
ende
slewe
the
heire
also
.
8
Wee
maie
not
maruell
then
that
the
spouse
found
as
little
comforte
by
the
watch
,
as
shee
did
in
the
open
places
of
the
Cittie
:
beeing
a
thing
most
certaine
and
assured
,
that
if
the
poore
Church
of
God
,
hauing
,
amiddest
these
straites
of
hers
,
lost
the
sight
of
her
Bridegrome
when
shee
looked
so
ill
vnto
him
,
had
referred
her selfe
to
this
goodlie
watch
to
haue
her
resolution
of
them
,
shee
had
but
lost
her
paines
,
this
watch
beeing
set
rather
to
turne
aside
&
to
skare
these
poore
affrighted
sheepe
,
then
to
bring
them
againe
into
the
right
way
.
God
therefore
himselfe
was
aiding
vnto
his
spouse
in
this
,
that
shee
passed
farther
,
without
staying
for
an
aunswere
from
them
,
according
vnto
that
which
the
Lorde
in
his
time
speaking
of
such
saith
,
Let
them
alone
,
for
they
are
blinde
leaders
of
the
blind
.
For
wee
shall
see
afterwardes
that
she
was
beaten
of
the
watch
.
9
But
let
vs
see
whether
this
doctrine
,
which
we
haue
more
neede
of
now
then
euer
,
extend
it selfe
vnto
the
time
of
the
newe
couenant
:
for
behold
the
poynt
wherein
Satan
at
this
day
employeth
his
whole
forces
,
namely
to
persuade
men
that
neither
can
it
nor
may
it
euer
happen
,
that
they
whom
they
cal
the
Church
representatiue
(
the
titles
whereof
they
afterwards
either
shorten
or
lengthen
as
please
them
,
calling
it
sometimes
the
Romane
Church
,
sometimes
the
Romane
Catholique
Church
,
&
sometimes
the
Catholique
Apostolicall
Romane
Church
,
that
this
company
I
saie
,
either
hath
or
can
euer
be
so
forsaken
of
God
,
that
it
may
for
the
most
part
bee
either
it selfe
apparantlie
deceiued
,
or
deceiue
others
.
If
a
man
aske
why
,
seeing
this
came
notoriously
to
passe
in
the
ancient
Church
,
beholde
their
answere
is
ready
.
It
was
saide
vnto
Saint
Peter
,
I
haue
praied
for
thee
that
thy
faith
faile
not
.
Now
that
Saint
Peters
faith
were
not
at
one
time
greatly
shaken
it
cannot
be
denied
.
And
therefore
they
must
needes
confesse
,
that
if
their
representatiue
Church
haue
no
more
force
then
hee
whom
they
of
a
notable
abuse
take
for
their
foundation
,
it
may
at
least
for
one
time
be
so
shaken
,
as
to
denie
Iesus
Christ
three
times
and
that
with
an
oth
and
execration
.
And
I
would
to
God
the
like
had
happened
to
them
but
thrise
.
But
to
let
this
passe
,
what
maner
of
conclusion
,
I
pray
you
,
is
this
?
The
Lorde
by
a
singular
grace
of
his
,
raised
vp
and
comforted
his
disciple
in
such
sort
that
hee
acknowledged
his
fault
without
drowning
himselfe
any
farther
therein
,
&
which
more
is
,
hee
vsed
him
afterward
to
encourage
and
strengthen
others
,
I
pray
you
,
what
doth
this
appertaine
vnto
the
Citty
of
Rome
,
or
vnto
the
See
afterwardes
erected
there
?
Saue
that
I
confesse
(
and
I
say
it
after
one
of
their
principall
Poets
whose
verses
themselues
yet
print
and
sing
euery
day
)
that
many
ages
ago
this
Papall
See
hauing
put
out
and
defaced
the
ancient
Apostolique
Church
of
Rome
,
is
become
The
temple
of
heresie
in
doctrine
,
and
an
other
Sodome
in
manners
.
But
what
alleage
they
farther
?
Iesus
Christ
saide
thrise
vnto
Peter
,
feede
my
sheepe
.
The
Pope
therefore
,
and
that
Church
which
acknowledgeth
the
Pope
for
their
head
cannot
erre
:
no
though
he
should
driue
whole
cartloades
of
soules
vnto
hell
,
no
man
may
say
vnto
him
,
sir
what
do
you
?
O
God
,
what
impudent
shamelesnes
is
this
!
As
if
Saint
Peter
,
the
See
of
Rome
,
and
they
who
sit
in
it
were
al
one
.
Yet
this
I
will
wel
confesse
notwithstanding
,
that
since
the
time
of
many
ages
they
who
haue
sate
in
this
See
,
and
haue
made
a
throne
thereof
and
exalted
it
as
much
as
lay
in
them
,
aboue
that
of
God
himselfe
(
in
that
they
attribute
vnto
themselues
the
power
to
dispense
with
the
Lawe
of
God
,
and
the
autoritie
not
to
bee
iudged
of
any
man
liuing
,
yea
to
haue
power
to
commaund
the
Angels
)
that
they
,
I
say
,
are
not
fallen
from
the
faith
which
they
neuer
had
nor
neuer
cared
after
or
tooke
thought
for
:
I
let
passe
other
allegations
of
theirs
,
which
howe
friuolous
and
foolish
they
bee
the
very
little
children
are
able
to
iudge
.
And
what
hath
come
to
passe
in
this
behalfe
which
was
not
expresly
foretold
by
Iesus
Christ
and
his
Apostles
,
and
found
true
by
the
experience
of
our
time
?
Matt.
7.15
.
Luk.
21.8
.
Ioh.
5.43
.
Act.
20.30
.
Rom.
16.17
.
Philip.
3.2
.
and
2.
Thess.
2.4
.
and
1.
Tim.
4.1
.
and
6.3
.
and
2.
Tim.
3.1
.
and
2.
Pet.
2.1
.
and
3.16
.
and
1.
Ioh.
2.18
.
Now
if
these
so
expresse
predictions
and
prophecies
suffice
not
,
and
that
the
whole
ecclesiastical
storie
cannot
serue
for
sufficient
proofe
,
at
least
let
a
man
now
open
his
eies
and
see
the
effectes
thereof
more
apparant
and
great
then
great
and
mighty
mountaines
,
I
meane
the
effects
thereof
in
all
the
ground
articles
of
Christian
Catholique
doctrine
,
that
is
to
say
,
the
doctrine
which
God
hath
deliuered
vnto
his
whole
Church
at
the
beginning
,
to
remain
and
continue
vnto
the
end
and
consummation
thereof
.
For
at
the
least
it
appeareth
by
that
we
haue
aboue
saide
,
and
followeth
vpon
necessarie
consequence
,
that
seeing
they
who
ought
to
bee
the
eies
of
the
flocke
are
subiect
not
onely
to
be
blinde
,
but
leaders
also
of
the
blinde
to
fall
both
togither
into
the
ditch
,
Matt.
15.14
.
and
that
they
who
ought
to
haue
the
key
of
knowledge
,
may
keepe
it
back
,
&
indeede
haue
often
kept
it
back
,
not
onely
not
to
enter
in
themselues
into
the
kingdome
of
heauen
,
but
also
to
keepe
others
out
,
Luk.
11.52
.
it
is
an
ouer
manifest
falsehoode
to
conclude
,
that
without
all
manner
of
replie
and
gainesaying
,
we
must
in
matter
of
conscience
&
relligion
,
hold
our selues
vnto
that
which
they
,
who
call
themselues
the
succeeding
Church
of
the
Apostles
,
and
especially
that
goodly
Apostle
of
Rome
,
who
may
be
iudged
of
no
man
liuing
,
commaundeth
vs
to
beleeue
.
10
Nay
albeit
we
granted
them
that
their
originall
&
beginning
were
as
Apostolicall
,
as
it
is
Apostatical
,
Iesus
Christ
who
is
the
truth
it selfe
might
wel
haue
made
after
Saint
Iohn
Baptist
this
conclusion
for
himselfe
absolutelie
,
Ioh.
3.33
.
and
yet
he
notwithstanding
suffered
&
commaunded
also
that
his
doctrine
should
be
examined
by
the
scriptures
,
Ioh.
5.39
.
The
Apostles
also
though
their
doctrine
were
vngainsayable
(
considering
the
measure
of
the
spirite
which
they
had
)
yet
they
came
vnder
this
examen
,
Act.
17.11
.
and
practised
it
themselues
,
Act.
15.
and
recommended
the
same
expresly
vnto
others
.
For
it
is
by
the
doctrine
of
the
Apostles
expounded
by
it selfe
,
that
wee
must
discerne
the
Apostolique
Church
,
to
which
we
are
to
ioyne
our selues
:
from
the
false
,
which
we
must
turn
from
and
auoide
:
and
therefore
our
aduersaries
could
by
no
meanes
better
shewe
by
what
spirit
they
are
led
,
and
that
they
are
not
successors
,
but
vsurpers
&
vniust
possessors
,
since
they
refuse
this
examen
and
tryal
,
vnto
which
they
haue
beene
and
yet
are
euery
day
called
but
in
vaine
,
except
they
will
bee
both
Iudges
&
parties
,
but
it
is
thou
ô
eternall
God
who
shalt
iudge
of
all
this
matter
in
conuenient
time
.
11
Why
then
,
wil
some
reply
,
what
manner
of
Church
wil
this
be
if
the
prelates
be
not
the
Iudges
of
errors
,
and
if
other
keepe
them
not
to
their
sentence
and
resolution
?
Truly
I
confes
that
all
things
ought
to
be
orderly
done
in
the
house
of
God
,
Cor.
14.4
.
but
what
is
this
order
?
Euen
that
which
the
Lord
of
the
house
hath
established
by
his
Apostles
.
Let
vs
then
first
of
all
keepe
and
obserue
this
,
and
hold
all
that
for
disorder
which
shal
bee
farther
added
,
diminished
or
chaunged
:
(
I
meane
in
the
substance
of
doctrine
)
so
that
whosoeuer
opposeth
himself
against
this
disorder
,
whensoeuer
it
slideth
into
the
Church
,
may
not
be
iustly
held
for
author
of
confusion
,
but
ought
rather
to
bee
praised
&
harkned
vnto
,
as
the
setter
vp
againe
&
reestablisher
of
that
order
,
which
the
sonne
of
God
established
in
his
house
.
Secondly
although
the
forme
of
outwarde
order
be
obserued
,
yet
we
may
not
tie
the
holy
spirit
to
persons
without
exception
,
for
those
reasons
which
I
haue
proued
,
&
because
that
in
many
those
things
wherein
they
offend
goe
not
before
but
followe
their
vocation
,
as
the
Apostle
warneth
vs
,
1.
Tim.
5.24
.
in
whom
the
Church
findeth
afterward
that
shee
hath
beene
deceiued
,
as
all
the
auncient
heretiques
and
the
greatest
part
of
them
of
our
time
may
sufficiently
witnes
.
But
we
are
to
follow
the
rule
which
the
Lord
gaue
,
and
which
he
also
confirmed
by
his
owne
example
.
The
Scribes
and
Pharisees
,
saith
he
,
sit
in
Moses
Chaire
,
do
yee
that
which
they
say
,
but
do
not
that
which
they
doe
,
that
is
to
say
,
so
farre
as
,
according
vnto
the
order
of
God
established
by
the
ministery
of
Moses
,
they
preach
the
truth
in
the
Synagogues
,
their
hypocrisie
and
wicked
life
otherwise
,
maie
not
hinder
you
from
receiuing
and
practising
that
which
they
teach
,
for
the
truth
dependeth
not
on
the
person
of
him
which
teacheth
,
either
in
doctrine
or
in
the
sacramentes
.
But
what
saith
Christ
in
an
other
place
?
Matth.
16.6
.
Take
heede
of
the
leauen
of
the
Pharisees
:
and
in
an
other
place
,
Let
them
alone
,
they
are
blinde
,
and
leaders
of
the
blinde
,
Mat.
15.14
.
And
indeed
himself
openly
condemned
their
false
interpretations
of
the
Law
:
Matth.
5.6
.
and
Mark
.
7.8
.
and
cared
as
little
for
their
excommunications
,
Ioh.
12.42.44
.
What
are
we
to
doe
then
in
such
a
case
?
Wee
must
,
saith
the
beloued
disciple
,
proue
the
spirits
whether
they
be
of
God
,
1
Ioh.
4.1
.
and
Saint
Paul
,
we
must
trie
all
thinges
and
keepe
that
which
is
good
,
1.
Thess.
5.21
.
&
vnto
whom
is
this
said
?
Vnto
euery
Christian
who
wil
not
willingly
and
wittingly
be
deceiued
,
as
well
young
as
olde
,
men
as
wemen
,
Gal.
3.28
.
12
Neither
doth
there
ensue
hereupon
any
disorder
or
confusion
at
all
,
for
it
is
an
other
thing
not
to
suffer
a
mans
selfe
to
bee
deceiued
,
and
to
take
vpon
him
the
office
and
charge
of
teaching
in
the
Church
,
pretending
that
all
are
Prophetes
or
Apostles
,
or
Doctors
and
teachers
,
a
thing
vtterly
false
and
intolerable
:
as
appeareth
,
1.
Cor.
12.29
.
For
the
sonne
of
God
himselfe
,
in
as
much
as
he
was
the
minister
of
God
his
father
,
for
the
preaching
of
his
wil
vnto
the
nation
of
the
Iewes
,
Rom.
11.18
.
he
thrust
not
himselfe
in
into
this
charge
,
Heb.
5.5
.
Such
is
then
the
duty
of
euery
faithfull
man
in
all
times
,
and
principally
in
such
a
time
as
there
is
a
medlie
made
of
al
things
,
and
when
the
light
is
smothered
and
darkned
,
neither
to
beleeue
euerie
thing
vpon
the
credit
of
an
other
,
neither
also
to
set
vp
a
new
religion
vnto
himselfe
apart
.
13
But
what
shall
we
say
of
them
,
among
whom
there
is
not
only
no
order
,
but
(
which
is
worse
)
though
al
things
be
turned
vp-side-down
,
notwithstanding
with
a
desperate
impudencie
they
attribute
all
this
while
vnto
themselues
the
precious
name
of
the
catholicke
church
?
Among
whom
the
vocations
ordained
by
the
sonne
of
God
,
for
the
seruice
of
his
house
,
are
al
of
them
mowled
vpon
the
Image
of
the
beast
,
the
auncient
Romane
Empire
?
Where
to
bee
called
,
is
nothing
else
but
to
haue
posted
best
and
to
be
first
in
dated
?
Where
there
remaine
nothing
saue
the
simple
&
bare
names
of
charges
and
vocations
of
the
holie
&
sacred
ministery
?
Where
the
entrance
into
the
house
of
god
(
I
mean
the
scripture
in
which
he
hath
placed
his
truth
)
is
interdicted
&
forbidden
the
people
?
Where
the
house
of
praier
is
not
only
turned
into
an
harbor
of
them
who
make
marchandise
of
souls
,
but
is
changed
into
a
shop
of
al
falshood
and
Idolatrie
,
yea
of
more
abominable
Idolatry
then
all
the
Idols
of
the
Paynims
and
heathen
?
Where
Iesus
Christ
is
changed
into
a
dead
and
senselesse
thing
,
which
hath
neither
head
nor
feete
,
naie
which
cannot
keepe
himselfe
from
the
talantes
of
theeues
,
nor
the
teeth
of
rattes
and
of
mise
,
and
which
perisheth
of
himselfe
if
he
bee
not
the
sooner
deuoured
?
In
such
a
case
,
should
the
poore
famished
sheepe
,
I
pray
you
,
goe
vnto
the
wolues
and
saie
,
cut
our
throates
and
deuoure
vs
?
Shoulde
the
consciences
of
men
goe
vnto
them
to
bee
resolued
,
who
maintaine
themselues
by
deuouring
of
them
quick
and
dead
?
Should
they
to
purge
&
cleanse
themselues
,
shoue
themselues
farther
and
farther
into
such
dirty
myrie
places
?
Should
men
expect
and
waite
vntill
the
hogges
resolue
themselues
to
liue
neetely
and
cleanely
,
or
vntil
the
whore-maisters
and
whores
take
order
for
the
stewes
?
Naie
contrariwise
the
whole
church
warneth
&
enioyneth
vs
,
as
touching
doctrine
,
to
take
heed
of
false
Prophets
,
&
to
flie
not
only
Idolaters
but
Idols
also
,
1.
Ioh.
5.21
.
So
did
the
Leuites
and
the
Priests
,
retire
themselues
out
of
the
kingdome
of
Israel
,
when
al
thinges
were
there
in
vtter
ouerthrow
and
confusion
.
There
continued
notwithstanding
an
assemblie
of
Prophets
which
communicated
not
at
al
with
the
Baalims
,
nor
with
such
as
assembled
themselues
there
,
2.
Chr.
11.14
.
&
2.
King
.
4.38.42
.
And
the
Lord
himselfe
saith
,
Let
them
alone
,
they
are
blind
,
leaders
of
the
blind
.
Matth.
15.14
.
but
saie
our
aduersaries
,
hee
went
vnto
Ierusalem
,
hee
came
into
the
Temple
as
others
did
,
yea
into
the
Synagogues
also
.
I
graunt
,
but
I
aunswere
that
first
there
was
but
one
Ierusalem
,
where
the
publique
outward
seruice
was
administred
according
vnto
the
word
of
God
:
the
priesthood
was
yet
on
foote
:
Moses
&
the
Prophetes
were
al
of
them
in
the
Synagogues
:
and
albeit
the
doctrine
was
mingled
with
much
leauen
,
yet
the
true
dowe
remained
still
notwithstanding
,
and
the
ceremoniall
seruice
continued
in
his
entire
estate
.
Secondly
it
was
to
driue
out
of
the
Temple
with
the
whip
the
buyers
and
sellers
whome
hee
found
in
the
Temple
,
crying
out
ful
loude
and
ful
shrill
against
the
leauen
of
the
Pharisees
,
Sadduces
,
Herodians
and
others
,
as
likewise
hee
did
in
the
Synagogues
.
But
if
the
Temple
had
beene
brought
to
that
passe
,
as
it
was
at
that
time
when
the
aultar
was
made
in
al
pointes
like
vnto
that
which
Achas
the
king
sent
from
Damascus
,
2.
King
.
16.11
.
and
2.
Chronic.
28.23
.
who
wil
persuade
vs
he
would
haue
entred
in
thither
to
communicate
there
with
them
?
And
when
he
was
demaunded
by
what
authority
he
did
these
thinges
,
did
he
alleage
vnto
them
Cayphas
or
the
great
counsel
of
Ierusalem
?
Nothing
lesse
,
for
this
had
bin
nothing
else
but
to
make
satan
iudge
of
the
truth
.
But
he
saith
,
Search
the
scriptures
,
Ioh.
5.39
.
credit
the
testimonie
of
Iohn
,
or
shew
wherin
it
is
false
,
Mat.
21.25
.
which
thing
we
haue
done
and
counsailed
others
to
doe
at
this
day
,
not
to
erect
and
set
vp
aultar
against
aultar
,
as
they
falsly
slaunder
vs
:
but
to
set
vp
the
aultar
of
the
Lord
,
that
is
his
holy
ministery
against
the
aultar
of
Damascus
:
for
the
perfourmance
whereof
the
Lord
hauing
aided
with
his
grace
many
princes
and
potentates
,
to
follow
the
example
of
that
good
and
holy
king
Ezechias
,
the
Lord
hauing
likewise
raised
vp
in
our
time
Eliasses
and
Eliseusses
,
what
should
they
else
do
but
separate
themselues
from
such
pollutions
,
and
betake
themselues
vnder
couert
,
who
are
not
among
the
pharisaical
leauen
simply
,
but
in
the
faire
midst
of
the
confusion
of
Babylon
,
as
this
name
was
giuen
the
City
of
Rome
in
Saint
Peters
time
if
we
wil
beleeue
the
auncient
expositors
,
on
that
of
Saint
Peter
,
1.
Pet.
5.13
.
and
which
name
manie
of
the
ancients
after
Saint
Iohn
haue
most
clearely
applied
vnto
the
Church
of
Rome
in
their
time
?
For
I
pray
you
,
if
the
Prophetical
scriptures
were
sufficient
in
the
time
of
Iesus
Christ
,
to
make
him
throughly
to
be
known
,
and
to
cause
al
contrary
doctrine
to
fal
and
vanish
away
,
the
Apostolical
writinges
and
scriptures
haue
they
empayred
and
diminished
this
clearnes
,
or
haue
they
not
rather
bin
as
the
sun
rising
,
after
day
break
?
If
the
Baptisme
of
Iohn
which
was
nothing
else
but
the
daies
morning
,
was
sufficient
to
direct
them
whom
Christ
sent
back
thither
,
Mat.
21.25
.
and
Act.
19.30
.
ought
we
now
to
seek
any
other
text
or
glosse
,
then
so
authentick
a
testimonie
,
sealed
by
so
manie
miracles
,
and
so
faithfully
registred
in
those
writinges
which
wee
call
the
newe
Testament
?
14
In
a
word
therefore
,
in
a
time
of
such
horrible
darknes
,
it
is
not
vnto
these
false
leaders
,
that
hee
must
seeke
who
will
not
be
deceiued
,
but
he
must
goe
farther
and
seek
,
being
destitute
as
it
were
of
al
ordinarie
meanes
,
vnto
the
Lord
himselfe
,
to
bee
nourished
as
it
were
in
a
desert
.
And
this
we
are
taught
in
the
historie
of
Elias
,
who
was
nourished
all
the
time
of
the
first
yeare
of
droughts
by
a
Rauen
,
1.
King
.
17.4
.
and
afterward
by
a
poor
Sydonian
widdow
.
1.
King
.
17.8
.
and
who
afterwards
by
the
strength
of
one
meale
walked
fortie
daies
and
fortie
nights
,
1.
King
.
19.8
.
By
which
example
it
is
shewn
vs
that
the
Lord
in
such
and
so
lamentable
a
time
,
nourisheth
those
who
are
his
,
though
they
be
sometimes
so
scattered
here
and
there
,
that
they
cannot
know
one
another
,
1.
King
.
18.13
.
and
19.10.18
.
that
is
to
saie
,
he
nourisheth
his
Church
in
that
litle
harbor
of
his
vntill
the
time
of
his
indignation
be
ouerpast
,
Esaie
.
26.20
.
when
the
ordinarie
minister
is
cut
off
,
as
it
came
to
passe
in
the
time
of
our
fathers
in
the
East
and
West
Church
,
vntill
such
time
as
it
pleased
the
Lorde
to
awake
his
spouse
and
to
shew
what
difference
there
is
between
the
vtter
extermination
of
Sodome
,
and
the
visitation
of
Sion
,
Esa.
1.9
.
pittying
the
ruines
thereof
,
&
building
it
vp
againe
,
Ps.
102.14
.
Which
thing
our
time
might
haue
taught
vs
and
doth
yet
teach
vs
euery
day
,
to
the
end
we
acknowlege
the
great
&
wonderful
miracles
of
God
which
haue
hapned
since
within
these
60.
yeares
onelie
,
and
to
pray
vnto
him
daie
and
night
,
to
perfect
this
deliuerance
of
his
people
,
for
the
loue
of
his
holy
name
,
to
whom
be
al
honor
and
glory
for
euer
.
According
vnto
this
holy
doctrin
we
wil
demaund
of
him
grace
and
mercy
as
followeth
saying
.
Almighty
God
,
&c.
THE
XXV
SERMON
.
Our
helpe
be
in
the
name
of
God
&c.
It
is
written
as
followeth
in
the
third
Chapter
of
the
Canticle
of
Canticles
,
the
fourth
verse
.
4
When
I
had
past
a
little
from
them
,
then
I
found
him
whom
my
soul
loueth
,
I
tooke
hold
of
him
and
left
him
not
,
till
I
had
brought
him
into
my
mothers
house
,
into
the
chamber
of
her
that
conceiued
me
.
1
They
who
cal
themselues
the
watch
,
and
watch
,
are
not
good
watchmen
for
al
that
.
2
The
Bridegroome
causeth
himselfe
to
be
the
better
sought
after
,
by
not
suffering
himselfe
to
be
found
at
the
first
.
3
An
aunswere
vnto
diuerse
temporisers
or
time-seruers
opposed
vnto
the
diligence
of
this
spouse
:
and
what
we
ought
to
answere
them
who
obiect
the
different
opinions
and
diuerse
interpretations
of
the
Scripture
.
4
It
is
not
enough
to
find
that
we
seek
after
,
but
we
sease
and
laie
hold
on
it
,
&
hold
it
fast
:
wherein
haue
beene
diuerse
faults
heretofore
and
yet
are
committed
.
5
The
loue
of
the
Bridegrome
guideth
the
spouse
to
seeke
after
him
and
to
finde
him
.
6
True
faith
is
the
onelie
hand
which
reacheth
after
the
spouse
and
seaseth
on
him
.
7
In
what
sense
it
is
saide
that
the
spouse
hath
a
mother
,
vnto
whose
house
shee
retireth
her selfe
with
her
Bridegrome
.
8
An
application
of
this
doctrine
to
the
controuersies
of
our
time
.
9
In
what
sort
the
Bridgroom
is
found
of
the
spouse
out
of
this
house
.
10
In
what
sense
it
is
saide
,
that
the
spouse
brought
in
her
Bridegroome
into
the
house
of
her
mother
.
11
Howe
wee
must
first
necessarilie
enter
into
the
house
,
and
afterwarde
into
the
Chamber
of
this
Mother
.
12
An
exhortation
for
the
thorough
practising
of
this
doctrine
.
IT
hath
bin
shewed
in
the
Sermon
before
what
diligence
the
spouse
vsed
in
seeking
after
this
Bridegrome
of
hers
,
who
seemed
for
her
,
to
bee
lost
:
and
how
shee
found
him
not
in
the
open
places
,
nor
could
heare
anie
tidinges
at
al
of
him
of
the
watch
:
whereof
we
haue
largelie
entreated
.
There
remaineth
notwithstanding
one
difficultie
more
,
in
that
wee
said
that
by
this
watch
were
meant
the
false
Pastors
of
the
Citty
of
God
which
is
the
house
of
this
spouse
,
namelie
,
the
Church
:
whereunto
it
seemeth
that
this
which
is
here
said
is
directly
contrarie
,
to
wit
,
that
this
watch
was
not
asleepe
in
their
priuate
houses
(
for
had
it
been
so
,
the
spouse
had
not
met
with
them
,
as
neither
would
shee
haue
made
this
demaund
vnto
those
which
had
been
asleepe
)
but
that
she
found
it
where
it
should
be
to
gard
&
defend
the
Citty
round
about
:
which
thing
the
false
Pastors
are
not
wont
to
doe
,
whome
a
man
shal
find
rather
in
their
beds
,
or
at
table
,
or
in
the
stewes
or
anie
where
else
then
in
their
corps
degard
.
I
aunswere
that
there
are
in
general
two
sortes
of
these
false
Pastors
:
for
some
of
them
are
more
shameful
and
detestable
in
their
whole
life
,
and
making
their
vices
the
onely
trade
of
their
life
they
shew
themselues
publickely
and
openly
for
such
as
they
bee
:
others
there
be
(
to
wit
such
are
of
the
richest
and
wealthiest
sort
)
who
are
Church-robbers
,
haukers
and
hunters
,
dronkards
,
fornicatours
,
adulterers
,
hauing
no
other
god
but
their
belly
,
brieflie
such
as
Bernard
describeth
the
court
of
Pope
Eugenius
which
is
since
nothing
mended
,
but
hath
sowed
and
encreased
her
filthy
manners
in
al
the
quarters
of
the
world
:
others
(
of
which
sort
are
these
masse-mungers
,
confessors
,
graund
amners
,
)
make
open
profession
of
being
baudes
,
stewards
of
the
house
,
clearks
of
the
kitchin
,
yeomen
of
the
horse
,
to
haue
a
soupe
at
their
maisters
broth
&
brewes
.
In
the
meane
time
the
poore
vicars
must
trudge
about
and
watch
,
that
is
to
saie
,
must
barke
&
bay
daie
and
night
at
the
parchment
,
and
make
sale
of
their
merchandize
for
the
quick
and
the
dead
which
they
haue
taken
to
farme
,
to
sel
againe
(
as
well
as
they
maie
to
bee
sauers
themselues
,
how
euer
the
poore
sheepe
paie
for
it
)
to
him
that
offereth
most
and
out-biddeth
the
rest
:
paying
the
woorld
againe
with
Christmas-carols
,
and
prouiding
especially
for
this
,
that
no
other
wolue
catch
their
sheepe
.
And
thus
you
see
howe
the
Lords
sheepefolde
is
guided
by
them
who
cal
themselues
the
chiefe
pillers
of
the
Catholique
Church
,
and
maintainers
of
diuine
seruice
.
For
which
thinges
I
report
me
to
that
which
heauen
and
the
verie
conscience
of
euery
one
which
hath
any
at
al
can
witnes
,
to
iudge
whether
I
slaunder
them
in
speaking
thus
of
them
or
no.
Others
are
after
another
sort
disguized
,
all
of
them
hauing
this
one
thing
in
common
,
that
they
are
nothing
lesse
than
that
they
appear
without
for
to
be
,
I
mean
,
true
Pastors
,
but
deceiue
,
after
diuerse
sortes
,
both
themselues
and
others
.
Some
make
nothing
else
but
a
mockerie
of
them
who
make
reckoning
of
them
,
beeing
no
other
within
then
meere
Atheists
:
others
are
poor
superstitious
ones
,
abused
&
abusing
others
,
thinking
to
appease
the
fire
of
the
wrath
of
god
by
their
inuentions
&
deuotions
,
sparing
neither
body
nor
soul
which
they
torment
not
,
of
whom
the
Apostle
speaketh
,
Coloss.
2.22.23
.
And
this
is
properly
of
those
two
last
sorts
of
gardiens
that
the
spouse
here
speaketh
,
whom
a
man
shal
find
to
busie
from
mattins
to
vespers
a
mumbling
their
crucifixe
,
besides
their
ordinarie
deuotions
:
some
of
them
of
a
meere
hypocrisie
:
others
of
zeale
without
knowledge
:
albeit
,
when
there
is
any
question
of
persecuting
the
Church
,
we
maie
then
truely
saie
,
that
there
is
neuer
a
one
of
these
asleep
,
but
they
al
forget
for
a
time
their
ordinarie
traine
altogether
,
to
catch
and
entrap
as
many
seely
sheepe
as
seeke
to
flie
and
escape
their
talants
:
as
did
the
great
councel
of
Ierusalem
who
watched
al
night
long
,
to
take
Iesus
Christ
,
and
to
frame
his
enditement
,
when
Saint
Peter
himself
and
his
companions
could
not
keepe
themselues
waking
.
This
is
not
al
then
to
watch
,
for
the
Diuel
watcheth
also
,
as
do
they
also
whom
he
setteth
a
worke
.
But
wee
must
keepe
watch
and
ward
to
a
good
end
,
for
they
are
of
al
others
the
most
daungerous
,
who
are
most
diligent
and
expert
men
to
doe
euil
.
2
But
let
vs
leaue
these
merchandizers
of
soules
,
and
such
as
make
trafique
of
poore
seely
consciences
,
and
come
wee
now
vnto
that
which
the
spouse
here
saith
.
Which
is
in
summe
thus
much
,
that
beeing
past
a
little
this
watch
shee
found
her
beloued
whom
shee
neuer
left
vntill
shee
had
brought
him
home
to
her
mothers
house
,
yea
to
her
mothers
owne
chamber
:
whereupon
we
are
to
reiterate
that
which
we
haue
aboue
already
noted
,
namely
that
when
the
Lord
maketh
vs
to
seeke
him
by
recoiling
as
it
were
and
drawing
backe
from
vs
,
hee
doth
it
not
therefore
that
hee
would
frustrate
that
desire
which
he
first
formed
in
the
hearts
of
such
as
are
his
:
but
because
hee
would
by
that
meanes
sharpen
their
diligence
,
and
cause
vs
to
esteeme
so
much
the
more
of
him
when
wee
haue
found
him
:
beeing
an
ordinarie
thing
with
men
to
contemne
that
which
they
came
light
by
,
whereof
we
haue
stil
daily
experience
.
For
if
himselfe
seeketh
after
the
sheepe
which
is
straied
,
Psal.
119.176
.
Luk.
15.4
.
if
he
ran
after
Adam
when
Adam
fled
,
Gen.
3.9
.
if
hee
cause
himselfe
to
bee
found
of
them
which
seeke
him
not
,
Esai
.
65.
how
will
he
neglect
the
perseuerance
of
them
,
who
seeke
after
him
?
3
What
excuse
then
shal
our
temporizers
at
this
day
haue
,
who
albeit
they
be
in
their
consciences
conuicted
,
expect
notwithstanding
some
of
them
the
resolution
and
determination
of
a
general
councel
to
bee
resolued
:
others
some
assurance
of
peace
,
before
they
wil
shew
themselues
and
returne
vnto
the
flock
?
But
if
the
doore
bee
shut
in
the
meane
time
,
who
wil
open
it
?
Mat.
25.10
.
Esa.
22.2
.
If
the
time
which
serued
to
finde
him
be
lost
,
who
wil
assure
vs
we
shal
find
him
againe
?
Matth.
25.10
.
Ioh.
12.10
.
Esai
.
55.6
.
But
saie
these
kindes
of
people
;
some
,
I
am
no
cleark
.
Desire
therefore
and
labour
to
be
one
.
For
why
hath
God
bestowed
a
reasonable
soule
&
vnderstanding
vpon
thee
?
Come
thou
therefore
vnto
him
who
hath
made
the
eies
,
&
who
giueth
eies
vnto
them
which
haue
none
,
Psa.
140.8
.
know
that
thou
art
blind
,
&
thou
hast
already
receiued
a
good
beginning
of
light
,
Ioh.
9.39
.
Others
saie
they
cannot
tel
what
to
do
,
there
are
so
manie
contrarie
opinions
among
the
Doctors
and
teachers
themselues
.
The
like
mought
they
haue
said
who
followed
Iesus
Christ
when
the
people
were
diuided
into
Pharisees
,
Sadduces
,
Essenians
,
Nazarites
,
Herodians
,
Samaritanes
.
What
must
we
do
then
?
That
which
the
spouse
here
teacheth
vs
.
We
must
take
a
good
and
holy
courage
vnto
vs
,
and
goe
farther
.
For
in
the
end
we
shal
meete
with
Iesus
Christ
.
But
wil
he
descend
visible
from
heauen
to
make
himselfe
to
be
seene
?
No
,
for
hee
hath
alreadie
descended
,
and
hath
withdrawen
himselfe
vp
againe
into
heauen
vntill
the
latter
daie
,
in
respect
of
his
corporall
presence
,
yet
notwithstanding
hee
continueth
with
his
by
his
quickening
power
to
the
end
and
consummation
of
the
world
.
But
where
is
he
in
a
word
?
Verily
there
whither
he
sendeth
vs
,
namely
in
his
scriptures
,
as
wee
declared
at
large
the
last
Thursdaie
,
which
aunswere
Abraham
also
made
vnto
that
rich
damned
wretch
,
Luk.
16.29
.
And
we
must
trulie
confesse
that
we
haue
herein
a
great
aduantage
aboue
this
spouse
considering
the
time
when
she
spake
thus
:
the
light
of
the
Scriptures
or
writings
of
the
Apostles
,
being
farre
greater
without
comparison
then
that
of
the
Prophets
,
as
is
most
amply
set
downe
vnto
vs
and
declared
,
in
the
Epistle
to
the
Hebrewes
,
and
by
the
similitude
of
the
body
,
and
of
the
shadowe
which
the
Apostle
vseth
,
Coloss.
2.17
.
But
they
reply
again
&
say
,
euerie
one
we
heare
dispute
,
alleageth
the
Scriptures
for
himselfe
:
what
shall
we
then
doe
hereupon
?
Mary
first
looke
diligently
vnto
this
,
whether
it
be
true
that
euerie
one
alleageth
the
Scriptures
.
For
if
I
should
say
that
a
great
number
of
lies
&
forgeries
may
be
found
in
the
writings
of
our
aduersaries
,
alleaging
most
falsely
for
Scripture
that
which
is
no
more
found
in
anie
booke
of
the
Bible
,
then
Paradise
is
in
Hell
,
I
should
not
lie
at
all
.
Secondly
we
must
note
that
they
are
no
lesse
false-saiers
then
the
rest
,
who
for
proofe
of
their
doctrine
,
alleage
any
other
testimonies
,
ouer
and
besides
the
aboue
named
scriptures
and
writings
of
the
Prophets
and
Apostles
,
vnto
whom
wee
are
no
lesse
forbidden
to
adde
,
then
to
change
and
diminish
,
seeing
they
containe
the
whole
Counsell
of
God
touching
our
saluation
Ioh.
15.15
.
and
Act.
20.27
.
And
to
the
end
no
man
reply
,
that
al
was
not
written
which
the
Apostles
taught
:
let
vs
answere
this
lie
first
with
that
which
is
said
,
2.
Tim.
2.17
.
where
Saint
Paul
requireth
nothing
,
besides
the
scripture
,
to
make
the
man
of
God
perfect
&
complete
.
Secondly
let
these
goodly
vnwritten
doctrines
and
verities
forsooth
be
compared
with
the
scriptures
,
and
the
day
wil
condemne
this
darckenesse
.
Thirdly
,
alwaies
and
as
often
as
there
are
diuerse
interpretations
found
of
one
and
the
same
place
,
let
vs
know
that
this
commeth
to
passe
,
partly
because
euerie
one
hath
not
one
and
the
same
measure
of
vnderstanding
,
and
partly
because
the
scripture
is
so
plentifull
in
all
trueth
,
that
of
one
and
from
one
only
place
,
a
man
may
drawe
diuerse
expositions
,
which
may
be
al
of
them
notwithstanding
conformable
vnto
the
trueth
of
edification
,
&
euerie
of
which
may
as
occasion
serueth
be
profitable
.
But
when
the
interpretations
are
so
repugnant
,
that
it
must
needs
be
that
one
or
more
of
them
be
false
,
then
if
we
conferre
other
places
therewith
,
&
so
expound
Scripture
by
Scripture
,
as
Iesus
Christ
teacheth
vs
by
his
own
example
,
Mat.
4.6.7
.
&
as
the
ancient
Councels
haue
doone
(
hauing
by
this
only
most
true
and
most
assured
means
conuinced
al
sorts
of
false
allegations
of
heretickes
)
&
if
withal
we
refer
the
whole
vnto
the
correspondencie
of
the
articles
of
our
faith
,
which
we
call
our
Creede
,
the
summary
abridgement
of
euery
fundamentall
point
of
Christian
doctrine
&
religion
,
there
is
no
man
can
bee
deceiued
,
no
not
the
simplest
Idiots
of
all
,
except
they
will
needs
deceiue
themselues
:
I
mean
if
so
be
they
bring
with
them
a
docible
and
teacheable
mind
,
and
a
desire
to
bee
taught
in
all
humility
,
according
vnto
that
which
is
said
of
the
written
word
of
God
,
Ps.
119.8
.
&
Esa.
55.1
.
And
thus
you
see
how
folowing
the
example
of
the
true
Spouse
,
that
is
,
searching
Iesus
Christ
in
his
owne
home
,
we
shal
find
him
,
&
neuer
be
deceiued
.
4
But
what
is
it
to
find
him
if
a
man
seaze
not
on
him
?
And
what
is
it
to
seaze
on
him
if
a
man
hold
him
not
fast
to
enioie
him
?
Verily
no
more
to
purpose
,
then
if
a
man
should
find
good
meat
,
and
not
touch
it
:
or
put
it
in
his
mouth
,
and
not
swallow
it
:
or
swallow
it
,
and
not
digest
it
.
And
alas
howe
many
such
guestes
are
there
in
the
woorlde
?
For
to
let
passe
those
who
vouchsafe
not
to
come
vnto
this
banquet
,
and
those
also
who
not
only
enter
not
them selues
into
it
but
hinder
also
others
from
entering
in
and
that
by
all
manner
not
onlie
craftines
but
violence
also
:
letting
I
say
,
these
goe
who
are
without
,
let
vs
speake
of
them
who
enter
in
,
who
see
&
heare
him
who
is
both
the
banquet
,
and
the
banquet
maker
,
I
mean
our
Lord
Iesus
Christ
,
&
yet
notwithstanding
do
neither
sit
downe
,
nor
vouchsafe
to
eat
,
nay
not
so
much
as
to
open
their
mouthes
to
chew
the
morsels
already
cut
&
prouided
for
them
?
How
manie
contemners
&
mockers
are
there
?
How
many
that
swallow
the
meate
downe
but
are
fedde
neuer
a
whit
with
it
,
&
therefore
grow
nothing
at
al
in
this
inward
man
,
shewing
by
the
course
of
their
whole
life
,
that
they
as
yet
haue
not
any
sense
or
feeling
of
the
spirit
of
him
,
in
whom
all
true
Christians
do
liue
,
as
he
also
liueth
in
them
,
Ga.
2.20
.
Behold
the
ruine
of
Israel
&
Iuda
,
which
we
yet
see
to
continu
before
our
eies
,
behold
what
hath
caused
the
Candlestickes
of
the
Churches
of
Asia
to
be
remoued
,
according
vnto
the
threatning
contained
in
the
Apocalyps
,
and
which
in
the
end
brought
in
the
deluge
of
Mahomet
&
of
his
companion
vpon
the
foure
ends
&
quarters
of
the
world
.
We
see
it
with
our
eies
,
&
who
taketh
it
to
hart
?
Who
thinketh
on
that
which
the
Apostle
foretelleth
of
the
fulnesse
of
vs
the
Gentils
?
Ro.
11.15
.
in
such
sort
that
it
wil
happen
vnto
vs
as
in
the
daies
of
Noe
,
Mat.
24.37
.
Let
vs
look
vnto
our selues
my
brethren
,
that
we
be
not
found
asleepe
,
Lu.
12.37
.
much-lesse
cast
out
of
the
banquet
into
outwarde
darkenesse
,
Matth.
21.22
.
&
finally
cast
forth
of
the
temple
of
God
as
filth
and
doung
.
5
But
wee
must
yet
better
examine
all
the
woordes
of
this
so
true
and
faithfull
a
spouse
.
I
found
him
,
saith
shee
,
whom
my
soule
loueth
;
yea
,
because
he
made
himselfe
to
be
found
,
and
for
that
the
true
loue
of
the
Bridegroome
serued
for
a
guide
to
direct
this
spouse
,
whom
himselfe
loued
first
.
6
I
seazed
or
laid
hold
on
him
.
And
with
what
arm
?
Verily
with
that
of
faith
,
for
this
is
the
only
vessell
to
receiue
him
in
,
this
is
the
onely
hande
to
take
hold
of
him
,
Rom.
9.30
.
But
this
faith
must
be
firme
&
stedfast
to
holde
him
without
letting
of
him
goe
,
otherwise
this
is
not
that
true
faith
which
is
the
gift
of
god
,
properly
belonging
vnto
the
elect
&
irreuocable
,
Rom.
12.29
.
but
an
opinion
which
vanisheth
away
,
with
the
first
wind
that
bloweth
:
which
maketh
vs
in
some
sort
to
tast
the
good
gift
of
god
,
not
to
swallow
it
down
&
digest
it
,
Heb.
6.5
.
Mat.
13.21
.
7
And
howe
is
this
faith
and
by
it
Iesus
Christ
continued
&
mantained
in
vs
?
The
spouse
declareth
vs
in
one
word
when
she
saith
,
that
she
brought
this
Bridegrome
into
the
house
,
nay
into
the
secret
chamber
of
her
mother
which
conceiued
her
.
Now
to
vnderstand
this
matter
the
better
,
we
must
note
that
the
Church
is
diuersly
considered
:
somteimes
as
being
ioined
&
vnited
together
&
making
one
mystical
body
with
her
head
:
so
that
sometimes
it
is
called
Iesus
christ
himself
altogether
whole
&
entire
,
1.
Cor.
12.12
.
as
if
without
her
he
should
be
an
head
without
a
body
,
Ephes.
1.23
.
and
in
this
sense
she
hath
no
Mother
,
but
one
heauenly
father
alone
.
Somtimes
she
is
also
considered
in
her
generality
without
any
respect
of
times
or
places
,
notwithstanding
distinguished
from
Iesus
Christ
,
in
which
consideration
she
hath
also
no
Mother
,
but
one
heauenly
Father
alone
,
together
with
a
brother
&
Bridegrome
:
sometimes
also
she
is
considered
with
distinction
&
diuersity
of
time
,
for
which
respect
S.
Paul
saith
,
he
hath
begotten
the
Church
of
the
Galathians
,
&
calleth
himself
the
father
of
the
Corinthians
in
regard
of
his
ministery
,
Gal.
4.19
.
&
1.
Cor.
4.15
.
In
which
sense
a
man
may
say
that
the
Church
of
Ierusalem
(
&
not
that
of
Rome
)
hath
brought
forth
al
the
churches
:
the
word
of
god
(
which
is
the
incorruptible
seed
,
1.
Pet.
1.23
.
)
proceeding
and
comming
from
her
,
Esa.
2.3
.
According
vnto
this
sense
also
is
it
,
that
this
spouse
which
is
but
one
&
perpetual
in
her
generality
,
is
(
according
as
the
one
engendreth
the
other
vnto
the
Lord
)
distinguished
into
an
ancient
church
vnder
the
law
,
&
into
a
christian
church
which
succeeded
it
:
&
according
vnto
this
maner
of
speaking
,
the
church
of
our
time
hath
for
her
Mother
the
church
which
we
cal
Primitiue
.
What
is
it
then
which
this
spouse
,
considered
as
it
were
in
the
time
of
Dauid
,
meant
to
say
and
to
teach
vs
in
this
place
?
Namely
this
,
that
after
those
troubles
&
disorders
which
happened
so
many
times
in
the
time
of
the
Iudges
&
of
Saul
,
shee
hath
as
it
were
found
her
bridegroome
&
is
most
happily
retired
with
him
vnto
her
mothers
house
,
that
is
to
say
,
hath
now
the
full
knowledge
and
enioying
of
her
Bridegroome
,
by
conforming
herselfe
vnto
the
true
auncient
Church
of
the
Patriarcks
,
ruled
&
ordered
afterward
by
the
Lawe
,
and
which
engendered
her
vnto
the
Lord
.
For
it
is
in
the
church
of
God
that
this
Bridegroome
doth
raigne
&
that
we
enioy
his
graces
and
blessings
,
the
greatest
part
of
the
worlde
remaining
vnder
the
tyranny
of
him
who
is
called
the
Prince
of
darcknes
&
cursednes
.
8
Let
our
aduersaries
then
&
gainsaiers
reproch
vs
no
longer
that
we
attribute
nothing
vnto
the
church
.
For
contrariwise
we
auow
&
protest
that
the
Apostolick
church
is
our
mother
,
in
the
which
the
holy
ghost
hath
in
his
time
begotten
vs
&
nursed
vs
,
as
he
yet
nourisheth
vs
.
The
controuersie
then
between
them
and
vs
lieth
not
in
this
point
,
whether
there
be
any
saluation
without
the
Church
,
and
whether
the
Church
bee
our
mother
in
whose
chamber
we
must
liue
and
abide
as
her
true
children
:
for
hereof
wee
make
no
doubt
.
But
this
is
the
whole
controuersie
,
namelie
,
whether
they
be
the
true
Church
,
or
rather
the
clean
contrary
a
false
strumpet
,
which
hath
driuen
the
true
mother
out
of
dores
into
the
deserts
,
and
bereaued
her
of
her
children
,
which
shee
demaundeth
of
her
againe
,
and
which
this
true
spouses
Bridegroome
maketh
her
to
restore
and
deliuer
euery
day
.
9
But
yet
there
ariseth
one
,
naie
two
difficulties
more
vpon
this
matter
.
For
first
if
this
Bridegrome
be
found
no
where
but
in
his
Church
,
and
this
Church
is
our
mother
,
how
can
it
be
that
this
spouse
found
him
without
?
For
how
may
it
bee
saide
that
she
brought
him
in
into
this
house
,
if
he
were
ther
already
and
that
she
found
him
there
?
The
answere
is
,
that
it
is
true
indeed
,
that
this
Bridegroome
dwelleth
,
that
is
to
say
,
declareth
his
vertue
and
healthful
power
in
this
house
.
But
it
followeth
not
thereupon
that
he
goeth
not
foorth
,
as
I
may
say
,
vntil
hee
find
his
children
euen
in
the
bosom
of
this
back-sliding
whore
(
as
in
our
time
he
hath
fetched
them
and
yet
fetcheth
them
euery
day
,
out
of
these
sinckes
of
monasteries
)
to
bring
them
into
his
house
.
So
hee
went
out
of
Ierusalem
,
and
sent
into
the
East
and
West
to
cal
vs
,
to
make
vs
to
draw
near
vnto
him
,
vs
,
I
saie
,
which
were
poore
Gentiles
and
nothing
lesse
then
his
people
,
to
bring
vs
into
his
admirable
light
,
Ephes.
12.12
.
And
thus
you
see
how
this
spouse
found
her
Bridegroome
abroad
,
from
whom
she
was
,
as
we
haue
most
amply
declared
before
,
straied
aside
and
wandered
.
10
The
other
difficulty
ariseth
vpon
this
manner
of
speach
that
the
spouse
caused
her
Bridgroom
to
enter
into
her
mothers
house
,
seeing
on
the
contrarie
side
,
it
is
the
Bridegrome
,
who
seeketh
after
vs
and
findeth
vs
,
and
bringeth
vs
in
into
his
house
.
This
is
most
true
,
and
we
must
doe
God
this
honor
,
to
confesse
that
it
is
he
,
who
according
vnto
his
infinite
goodnesse
,
as
he
hath
destinated
vs
vnto
saluation
in
his
sonne
before
the
foundation
of
the
woorlde
,
so
doth
he
in
his
time
preuent
vs
,
seeking
after
vs
al
when
we
are
straied
,
&
finding
vs
when
wee
are
fled
from
him
,
and
bringing
vs
into
his
house
,
which
is
also
the
dwelling
place
and
habitation
of
our
good
and
holy
Mother
.
But
this
is
after
such
a
manner
notwithstanding
,
that
wee
are
not
all
this
while
like
blockes
and
tronckes
,
which
a
man
findeth
&
carrieth
whither
he
wil
,
without
anie
feeling
or
motion
in
themselues
.
God
then
seeketh
after
vs
,
forming
in
vs
the
desire
to
seeke
after
him
:
he
findeth
vs
giuing
vs
the
meanes
&
the
power
to
find
him
:
we
take
hold
of
him
and
embrace
him
meeting
with
him
,
bicause
he
createth
in
vs
the
faith
which
taketh
hold
of
him
:
he
bringeth
vs
into
the
house
of
our
mother
,
bestowing
on
vs
the
grace
of
desiring
to
ioine
our selues
vnto
the
company
of
the
true
church
neuer
to
stir
or
depart
from
it
.
These
two
things
then
agree
very
wel
together
,
prouided
,
that
we
adde
this
,
that
as
God
produceth
in
vs
natural
effectes
by
natural
causes
which
he
hath
created
in
vs
:
so
,
if
the
question
bee
of
these
graces
which
are
meerely
supernaturall
(
seeing
fleshe
and
bloode
reueale
not
these
thinges
vnto
vs
,
Matth.
16.17
.
naie
our
naturall
wisedome
is
enmitte
vnto
God
,
Rom.
8
)
wee
must
voutch
and
confesse
that
the
puritie
of
vnderstanding
and
vprightnesse
of
will
are
the
meere
free
giftes
and
graces
of
him
who
enlighteneth
the
eyes
of
our
vnderstanding
,
Ephesi.
1.8
.
and
createth
in
vs
both
to
will
and
to
doe
,
Philip.
2.13
.
So
that
if
this
proposition
and
sentence
bee
true
,
when
wee
speake
of
the
creation
of
the
woorlde
,
that
it
made
not
it selfe
,
and
that
a
dead
bodie
raiseth
not
himselfe
:
so
is
it
as
true
,
the
question
being
of
the
light
of
the
soule
,
be
it
in
the
vnderstanding
or
vprightnes
of
wil
,
that
we
are
truely
the
woorkmanship
of
God
by
his
meere
and
only
grace
,
Ephes.
2.1.5.10
.
11
There
remaineth
yet
one
point
more
to
be
handled
touching
this
place
,
namely
,
concerning
that
which
is
here
saide
,
both
of
the
house
,
as
also
of
the
chamber
of
this
mother
,
a
thing
which
ought
to
bee
well
and
throughly
weighed
of
them
who
despise
the
holy
publicke
assemblie
established
from
al
time
by
the
Lorde
in
his
Church
,
and
without
the
which
,
as
I
maie
so
saie
,
the
Church
(
which
is
as
much
to
say
as
an
assembly
called
together
out
of
the
woorld
)
is
no
Church
:
as
a
flocke
hath
no
apparant
forme
of
a
flock
,
if
the
sheep
remaine
scattered
one
from
another
.
I
speak
here
of
the
contemners
of
congregations
and
assemblies
,
as
we
haue
among
vs
Sundaie
and
Thursday
Christians
,
naie
some
from
Communion
to
Communion
:
&
others
which
make
no
reckoning
at
al
of
them
,
wicked
wretches
and
vtterly
inexcuseable
before
God
and
before
men
.
There
are
others
and
too
too
manie
,
some
of
them
making
no
conscience
to
betake
themselues
into
the
midst
of
Idolaters
,
following
herein
Lots
fault
:
others
who
neuer
come
forth
,
&
being
reprehended
&
accused
for
not
giuing
testimonie
of
their
Christianity
,
insteed
of
confessing
their
weaknes
and
infirmity
,
or
their
distrust
and
couetousnes
,
beare
themselues
in
hand
they
doe
wel
enough
in
reading
at
home
in
their
house
&
praying
a
part
by
themselues
.
But
the
Apostle
exhorteth
them
in
another
language
,
forsake
not
,
saith
he
,
our
assembly
as
the
manner
of
some
is
,
Heb.
10.25
.
And
indeed
if
this
pretence
might
take
place
,
must
we
not
condemne
the
Prophets
,
Apostles
,
&
other
martyrs
of
the
lord
for
madmen
&
senseles
?
But
behold
how
wily
satan
is
to
diuide
this
body
in
peeces
,
which
can
neuer
bee
ioined
ynough
togither
&
vnited
.
And
indeed
the
end
of
such
goodly
priuate
christians
maketh
vs
at
the
last
to
know
their
faire
domestical
exercise
they
practise
at
home
:
which
wee
neede
not
to
maruell
at
,
seeing
that
euen
those
who
are
most
diligent
to
frequent
the
assemblies
&
congregations
,
where
they
are
reproued
,
admonished
,
comforted
,
taught
,
stirred
vp
&
heated
euery
day
,
leaue
not
for
al
that
to
be
cold
,
lazy
,
&
negligent
in
their
duety
.
Let
vs
therefore
note
heere
,
my
bretheren
,
in
Gods
name
,
that
the
spouse
protesteth
she
came
with
her
Bridegroome
not
onely
into
the
house
,
but
which
is
more
,
into
the
Chamber
of
her
Mother
.
What
shal
we
saie
then
of
those
who
wil
not
set
foote
into
this
house
,
and
think
to
keep
themselues
without
with
Iesus
Christ
?
But
yet
it
is
not
enough
to
bee
in
the
house
,
but
we
must
enter
into
the
priuy
Chamber
&
wardrob
of
this
spouse
.
For
such
a
one
may
be
in
the
house
which
is
not
in
it
,
and
who
entred
not
in
,
but
to
come
foorth
straite
waies
againe
.
But
to
enter
into
the
chamber
of
this
mother
,
is
to
bee
in
the
place
of
her
rest
,
and
where
she
causeth
her selfe
to
bee
seene
and
heard
,
nourishing
there
her
children
with
the
bread
of
life
.
12
Now
sith
our
good
God
amiddest
so
manie
tempestes
,
which
haue
ouerwhelmed
and
destroied
the
woorld
,
&
which
haue
within
these
few
yeares
borne
and
beaten
downe
so
many
goodly
Churches
,
the
mother
and
her
children
beeing
so
cruelly
driuen
forth
,
hath
vouchsafed
vs
so
great
and
singular
a
benefite
,
to
preserue
vnto
vs
this
little
cabbin
,
assaulted
with
so
many
wild
&
cruel
beasts
,
shal
we
alwaies
contemn
so
great
a
grace
and
blessing
and
so
long
a
patience
of
his
?
God
forbid
my
bretheren
:
but
let
vs
beseech
him
hee
woulde
rather
heate
such
as
are
a
cold
,
thrust
forward
those
who
recoile
,
hasten
the
slow
,
fortifie
the
weake
,
and
in
generall
giue
vs
the
grace
that
his
woorde
may
dwell
plentifully
among
vs
,
according
vnto
the
exhortation
of
the
Apostle
,
Coloss.
3.26
.
and
that
wee
maie
be
faire
and
fruitfull
trees
in
his
courtes
,
to
depart
from
this
house
heere
belowe
,
vnto
that
euerlasting
pallace
where
wee
shall
raigne
eternallie
with
him
:
wherein
hauing
hitherunto
so
notablie
fayled
,
let
vs
craue
his
grace
and
mercie
as
followeth
.
Almighty
God
,
&c.
THE
XXVI
SERMON
.
Our
help
be
in
the
name
of
God
&c.
It
is
written
as
followeth
in
the
third
Chapter
of
the
Canticle
of
Canticles
,
the
5.6.7
.
and
8.
verses
.
5
I
charge
you
ye
daughters
of
Ierusalem
,
by
the
Roes
&
by
the
Hinds
of
the
field
,
if
you
wake
,
waken
not
my
Loue
vntil
he
please
.
6
Who
is
shee
that
mounteth
vp
out
of
the
desert
like
palmes
of
smoke
,
perfumed
with
mirrh
&
incense
,
&
with
euery
sort
of
perfume
?
7
Behold
his
bed
which
is
Salomons
,
about
the
which
are
threescore
valiaunt
men
,
of
the
prowes
of
Israel
.
8
They
all
handle
the
sword
&
are
expert
in
warre
,
euery
one
hauing
his
sworde
vpon
his
thigh
,
for
the
frights
by
night
.
1
The
spouse
is
so
authorized
by
her
Bridegroome
,
that
none
euer
sette
on
her
who
had
not
the
worst
.
2
This
authoritie
pertaineth
nothing
at
al
vnto
the
false
Church
.
3
Wherefore
this
spouse
is
compared
vnto
a
cloude
,
resembling
an
high
and
a
strait
piller
.
4
What
the
desert
or
wildernesse
is
from
which
this
piller
commeth
.
5
We
must
come
forth
out
of
this
desert
&
not
fal
out
of
one
desert
into
another
.
6
The
deserts
of
the
auncient
monkes
compared
with
the
pallaces
of
these
goodly
fathers
,
and
false
religions
of
our
time
.
7
Wherefore
the
spouse
is
compared
vnto
a
palme
or
date
tree
.
8
What
the
excellent
perfumes
of
this
spouse
are
,
and
whence
they
come
.
9
The
spouse
insteed
of
resting
on
the
praises
which
are
attributed
vnto
her
,
how
tru
soeuer
they
be
,
imploieth
her self
the
rather
to
praise
the
Bridegrome
&
to
make
him
knowen
vnto
euerie
one
.
10
What
this
bed
was
of
Salomon
the
figure
of
this
true
Salomon
who
is
full
of
peace
.
11
Howe
safe
this
bed
is
where
the
true
repose
and
rest
is
found
.
14
Wherefore
Salomon
speaketh
here
of
threescore
men
of
gard
about
his
bed
.
13
Who
are
the
true
gard
and
defenders
of
the
saluation
of
the
faithful
,
especiallie
against
all
inuisible
enemies
.
14
A
conclusion
touching
the
vse
of
this
doctrine
.
THE
spouse
trauelling
painefullie
to
find
her
Bridegroome
,
and
hauing
at
the
length
found
him
,
seazed
on
him
and
brought
him
home
to
her
Mother
,
reioiceth
nowe
and
is
exceeding
merrie
and
gladde
of
this
happie
estate
and
condition
of
hers
,
charging
those
about
her
not
to
waken
her
Bridegroome
:
not
that
hee
sleepeth
;
for
,
hee
that
keepeth
Israel
doth
neuer
slumber
nor
sleepe
,
Psalm
.
121.4
.
But
because
his
rest
is
the
rest
of
his
spouse
,
holding
and
keeping
him
in
the
priuie
Chamber
of
her
hart
.
Rom.
5.1
.
and
therefore
knowing
that
this
rest
&
quiet
is
neuer
without
such
as
enuy
it
,
for
whom
they
need
seek
no
farther
then
in
the
midst
of
Ierusalem
,
that
is
to
say
,
of
them
themselues
who
wil
brag
&
vaunt
,
that
they
are
the
principal
members
of
the
Church
,
shee
chargeth
them
here
vnder
the
name
of
daughters
of
Ierusalem
,
&
that
with
menaces
&
threates
,
that
they
presume
not
to
trouble
this
rest
of
her
Bridegrome
with
her
:
as
if
she
shuld
say
,
that
she
is
able
to
make
them
repent
it
,
if
they
be
so
bold
as
to
do
it
.
But
touching
this
rest
&
this
maner
of
charge
,
we
haue
spoken
aboue
at
large
Chap.
2.
vers.
7.
where
the
Bridegrome
giueth
the
like
charge
that
they
trouble
not
the
repose
&
rest
of
his
spouse
:
&
therefore
wee
will
refer
our selues
vnto
that
which
hath
bin
said
thereof
:
but
there
is
notwithstanding
a
particular
consideration
offered
in
this
place
.
For
it
seemeth
the
spouse
speaketh
very
boldly
,
such
a
charge
beseeming
rather
the
Bridegroom
,
who
hath
al
autority
,
them
the
spouse
,
who
ought
to
refer
her
whole
garding
and
safe
keeping
vnto
the
Bridegrome
.
I
confesse
indeede
that
the
spouse
speaketh
here
very
loftily
&
gallantly
.
And
why
should
she
not
?
For
seeing
she
hath
for
her
,
&
with
her
,
yea
within
her
this
great
&
mighty
king
:
what
is
he
that
standeth
against
her
,
whom
she
may
not
and
ought
not
to
defy
?
We
haue
hereof
infinit
examples
,
and
those
also
ioyned
with
their
effects
.
Iosua
commaundeth
the
Sunne
to
stand
still
,
and
hee
obeyeth
,
Iosu
.
10.13
.
And
wee
know
what
the
Lord
promiseth
vnto
his
,
Mat.
17.20
.
not
to
establish
thereby
the
gift
of
dooing
of
miracles
as
perpetual
in
the
Church
,
but
to
shew
that
this
spouse
threatneth
the
perturbers
of
this
peace
which
the
Bridegrome
giueth
her
,
seeing
she
hath
in
her
hand
his
autority
&
power
,
&
can
say
that
her
Bridegrome
is
hers
,
and
therefore
by
consequent
she
may
boast
of
the
effects
of
this
fellowship
and
society
with
him
.
Now
the
temporal
gifts
&
blessings
,
which
god
bestoweth
vpon
his
Church
,
are
a
smal
thing
in
comparison
of
the
spiritual
treasure
which
is
proper
vnto
her
,
although
whosoeuer
offendeth
the
children
of
God
euen
in
these
,
they
shall
haue
the
worst
,
the
Lorde
himselfe
hauing
giuen
this
charge
,
Touch
not
mine
annointed
,
Psalm
.
105.15
.
So
that
no
sacrilegious
person
,
no
not
among
the
Paynims
and
worshippers
of
false
Gods
had
euer
his
wickednesse
vnreuenged
:
and
Aegypt
and
Babylon
caried
not
farre
the
outrages
they
committed
against
the
people
of
God
.
In
a
woord
,
it
is
not
without
cause
that
the
head
speaking
of
his
members
cryed
from
heauen
,
Saul
,
Saul
,
why
persecutest
thou
me
?
Act.
9.4
.
But
heere
the
matter
concerneth
spirituall
blessinges
,
and
the
proper
and
peculiar
treasure
of
the
Church
,
namelie
,
the
enioying
of
the
Bridegroome
in
his
woord
,
and
the
gouernment
of
his
house
.
Pharao
woulde
needes
seeke
to
hinder
the
children
of
Israel
from
this
blessing
,
first
simplie
,
afterwarde
by
certaine
conditions
.
Wee
see
what
it
cost
him
.
The
Assyrians
and
Chaldaeans
,
who
ruined
the
Temple
,
and
destroyed
the
Cittie
,
fared
no
better
.
So
sped
the
Kinges
of
Persia
who
hindered
the
building
of
the
Temple
.
Contrariwise
God
blessed
in
carnall
and
woorldly
things
Alexander
the
great
,
who
bare
himselfe
otherwise
,
how
ambitious
a
Paynim
so
euer
he
were
.
His
successours
the
Kinges
both
of
Syria
and
of
AEgypt
,
maie
serue
vs
for
example
heerein
both
on
the
one
side
and
on
the
other
,
according
as
they
fauoured
with
al
peace
and
tranquillitie
this
mutuall
repose
of
this
Bridegroome
and
spouse
,
or
otherwise
endeuoured
to
hinder
it
.
Those
two
Romane
Captaynes
,
Crassus
and
Pompee
,
who
were
the
first
which
spoyled
the
Temple
of
God
(
although
it
were
then
most
vilanouslie
polluted
by
the
gardiens
and
keepers
of
it
themselues
)
perished
so
exemplarilie
and
wretchedlie
,
that
hee
is
blinde
who
perceiueth
it
not
.
The
third
who
was
Titus
escaped
no
better
.
And
the
Romane
empire
,
when
God
had
serued
himselfe
with
it
to
reuenge
the
vnthankfulnesse
of
his
people
,
making
warre
against
this
spouse
,
neuer
ceased
since
to
bee
the
executioner
and
hang-man
of
itselfe
,
vntil
it
fell
in
peeces
.
2
The
beast
mowled
and
fashioned
vpon
this
Empyre
,
against
which
monster
wee
are
still
in
combate
at
this
daie
,
wil
saie
as
much
against
vs
,
putting
her selfe
in
the
place
of
this
spouse
.
But
wee
haue
two
peremptorie
replies
against
them
.
The
one
,
that
all
histories
make
contrarie
proofe
heereof
,
if
wee
iudge
thereof
not
by
the
beginning
of
a
false
prosperity
,
but
by
the
issue
and
ende
of
houses
and
families
which
haue
fauoured
this
beast
,
on
whom
the
horrible
iudgement
of
god
hath
finally
bin
brought
.
The
other
,
that
by
the
iust
permission
of
God
the
prince
of
this
world
must
keep
some
promise
with
his
seruantes
,
whom
he
telleth
euery
daie
shewing
them
the
kingdomes
of
this
world
,
Al
these
wil
I
giue
you
if
you
wil
fal
downe
and
worship
me
:
and
therefore
they
,
contrarie
to
that
which
Christ
aunswered
him
,
Matth.
4.9
.
take
him
at
his
woord
,
and
become
his
seruantes
.
But
such
a
master
faileth
not
in
the
end
to
pay
such
seruants
their
wages
.
And
if
we
haue
but
eies
to
see
the
examples
of
our
time
which
haue
been
shewed
vpon
the
greatest
of
Christendome
both
in
the
East
,
Weast
,
North
,
and
South
,
wee
shall
not
neede
to
search
anie
auncient
recordes
for
this
matter
.
Such
is
then
this
gallaunt
and
holie
confidence
of
the
spouse
to
braue
her
enemies
,
in
whose
person
the
Apostle
speaking
,
wee
see
how
hee
dealt
with
Elymas
,
Act.
13.10
.
howe
he
defieth
all
creatures
,
high
,
middle
,
lowe
,
Rom.
8.37
.
how
hee
beareth
downe
euerie
high
thing
which
presumeth
to
make
head
against
God
,
2.
Corinth
.
10.5
.
And
indeede
what
power
is
there
of
any
monarcke
whatsoeuer
which
can
vaunt
of
this
promise
:
Whatsoeuer
you
bind
on
earth
shall
bee
bound
in
heauen
?
Matth.
6.19
.
Vnderstand
it
not
of
one
alone
,
no
not
of
Saint
Peter
himselfe
,
but
of
the
Church
,
Matth.
18.17
.
and
1.
Corinth
.
5.4
.
and
of
the
true
Church
,
not
exceeding
the
limites
of
her
commission
,
and
established
by
him
who
is
her
garder
and
defender
.
3
It
followeth
in
our
text
,
What
is
she
that
mounteth
vp
out
of
the
desert
like
palmes
of
smoke
?
Whereupon
a
man
maie
first
of
all
demaund
,
what
personage
is
brought
in
in
this
place
.
Some
thinke
that
these
are
the
Daughters
of
Ierusalem
,
vnto
whom
this
charge
was
giuen
:
but
there
is
no
reason
of
this
.
It
is
therefore
the
Bridegroome
which
speaketh
,
discoursing
and
talking
with
his
spouse
in
her
Mothers
Chamber
,
and
magnifieng
with
her
the
graces
and
blessings
which
himselfe
had
bestowed
on
her
.
And
this
very
changing
of
the
person
(
namely
that
he
turneth
his
speech
so
,
as
if
he
spake
to
a
third
person
although
hee
spake
to
her
herselfe
)
hath
a
marueilous
grace
.
Neither
must
we
take
this
for
a
question
or
demaund
,
as
if
the
Bridegroome
asked
and
enquired
after
one
which
hee
knewe
not
:
but
we
must
take
it
as
a
kinde
of
admiration
,
touching
the
goodly
comelines
and
grace
of
this
spouse
.
He
compareth
her
therefore
vnto
a
pillar
which
is
high
and
streight
as
were
the
palmes
or
date
trees
of
that
countrie
:
a
pillar
,
Isay
,
of
a
vapour
or
fume
mounting
countermount
from
the
mountaines
of
the
desert
or
wildernesse
,
which
vapour
hee
also
saith
to
proceed
from
hence
,
that
the
spouse
is
so
perfumed
with
al
sortes
of
excellent
odors
,
that
the
fume
thereof
mounteth
,
as
I
may
say
vp
vnto
heauen
,
whereof
wee
shal
speake
anon
.
Such
then
is
this
comparison
,
which
seemeth
to
haue
beene
borowed
from
this
,
that
a
multitude
marching
together
and
comming
from
any
place
resembleth
as
it
were
a
clowde
,
as
the
Apostle
speaketh
,
Heb.
12.1
.
For
how
euer
this
spouse
be
brought
in
,
speaking
in
this
Canticle
as
it
were
one
person
onely
,
it
hindereth
not
for
all
that
,
but
that
the
whole
company
of
the
faithfull
and
beleeuing
be
vnderstood
by
her
person
,
ioyned
together
notwithstanding
in
one
bodie
,
and
quickened
by
one
and
the
same
spirit
,
as
it
is
described
vnto
vs
,
Act.
4.32
.
4
And
if
hereupon
any
man
demaund
wherefore
there
is
here
mention
made
of
the
desert
,
I
answere
that
it
is
in
respect
of
the
first
beginning
of
this
people
,
which
before
their
iourneying
into
the
desert
,
was
but
one
family
,
and
began
first
to
be
a
people
in
the
wildernesse
,
where
god
ordained
them
a
maner
of
policie
and
common-weale
and
gaue
them
a
forme
of
a
people
:
neither
are
we
to
stay
our selues
on
this
desert
of
Arabia
,
&
namely
that
of
Sinay
and
Pharan
.
For
to
speak
in
a
more
generality
,
the
Church
being
chosen
out
of
the
midst
of
the
world
,
not
onely
in
respect
of
that
time
,
but
from
age
to
age
,
according
as
some
die
and
others
succeede
them
,
shee
was
indeed
drawen
,
and
is
yet
euery
day
drawen
out
of
the
most
horrible
&
hideous
deserts
,
that
can
be
in
nature
:
in
consideration
whereof
Iosua
warneth
the
people
to
remember
that
Abraham
himselfe
&
Thare
were
taken
&
drawen
out
of
the
desert
of
Idolatry
,
Iosu
.
24.2
.
which
the
head
of
euery
family
in
Israell
was
in
expresse
termes
as
it
were
to
acknowledge
and
confesse
in
doing
fealtie
&
homage
by
his
first-fruits
,
Deu.
26.5
.
This
is
it
whereunto
also
the
lord
had
regard
,
when
he
saith
,
that
insteed
of
harts
of
stone
(
which
is
the
desert
in
which
he
findeth
vs
)
he
wil
giue
vs
an
hart
of
flesh
,
Ezech.
36.26
.
that
is
to
say
,
of
a
soft
&
tender
matter
,
easily
to
receiue
that
which
his
spirite
writeth
therein
,
according
vnto
the
tenor
of
the
new
couenant
,
Ier.
31.33
.
Esay
.
54.13
.
5
The
most
part
of
vs
who
are
in
this
place
may
and
ought
to
giue
true
testimony
hereof
,
hauing
beene
by
an
infinit
mercy
of
God
drawen
forth
of
this
horrible
desert
&
dungeon
of
Idolatry
and
superstition
wherin
our
fathers
&
we
were
for
so
long
a
time
plunged
.
But
alas
how
many
are
there
who
are
not
ascended
out
of
the
desert
,
but
are
entred
out
of
one
desert
into
an
other
?
Not
,
god
be
thanked
,
that
this
place
where
it
hath
pleased
God
to
gather
vs
together
,
is
a
desert
and
wildernes
in
respect
of
the
graces
and
blessings
which
god
hath
here
planted
&
sowed
,
hauing
ridde
it
of
most
pestilent
bushes
&
woods
by
most
painfull
and
diligent
husband-men
:
but
because
that
the
desert
out
of
which
wee
are
to
ascend
to
bee
comprised
in
this
spouse
,
is
that
in
which
we
are
born
,
&
which
we
carry
within
our selues
,
where
euer
we
be
or
go
,
receiuing
there
,
&
there
entertaining
that
wicked
spirit
,
of
who
it
is
said
,
Mat.
12.43
.
that
he
seeketh
after
dry
places
&
deserts
.
Let
those
then
who
out
of
the
desert
of
superstition
and
Idolatry
are
fallen
into
the
dungeon
of
impiety
:
&
out
of
the
desert
of
a
wretched
conscience
which
vtterly
frighted
&
amazed
them
with
feare
,
into
that
horrible
gulfe
of
a
rotten
and
senselesse
conscience
:
&
out
of
the
desert
of
riotous
dissolution
into
the
pit
of
miserable
couetousnesse
:
in
a
word
,
who
out
of
sottishnesse
haue
cast
themselues
headlong
into
wickednes
:
let
those
,
I
say
,
know
that
they
haue
nothing
to
doe
with
her
of
whom
it
is
thus
saide
,
that
she
ascendeth
out
of
the
desert
.
6
And
therefore
neither
these
goodly
father
Eremites
,
nor
these
cloistered
Monks
,
nor
these
rabbles
of
religions
which
pester
&
fill
euerie
city
,
may
help
themselues
with
this
place
.
For
if
we
speake
of
ancient
Eremits
(
that
is
to
say
,
inhabitants
of
deserts
)
there
is
great
difference
betweene
those
and
these
which
are
now
.
For
some
of
them
were
constrained
by
persecutions
to
seeke
after
woods
&
rockes
,
as
did
Elias
&
Elizeus
,
where
they
abode
,
as
we
see
by
their
paines
&
labors
,
nothing
lesse
then
idle
,
or
spending
their
time
in
dreaming
and
doting
contemplation
.
Others
withdrew
themselues
aside
for
a
time
,
for
quiet-sake
,
the
better
to
prepare
themselues
to
al
good
exercises
of
studie
,
and
of
praiers
,
and
of
seruing
the
Churches
whereunto
they
should
be
called
.
And
yet
we
must
confesse
that
many
euen
among
these
,
keeping
no
meane
or
measure
,
neither
in
their
solitude
,
nor
in
their
austerity
of
life
,
did
both
themselues
and
the
Churches
great
wrong
.
But
wherein
doe
these
sinks
of
Sodom
and
of
Gomorrha
resemble
this
desert
?
These
plaunches
and
sties
of
superstition
and
impietie
?
These
harbours
and
lurking-holes
of
all
cursed
idlenesse
,
the
stincking
vapours
whereof
infect
both
the
heauen
and
the
earth
?
But
what
mean
we
to
speake
here
of
the
deserts
of
these
holy
fathers
?
Let
a
man
but
looke
vpon
their
steeples
,
their
towers
,
their
cloisters
,
their
oratories
and
dormitories
,
their
garden-plots
and
orchards
,
and
especially
of
these
of
the
latter
crew
,
these
who
spoile
al
men
besides
of
the
name
of
Iesuits
,
which
is
as
much
to
say
,
as
Christians
,
to
appropriate
the
title
thereof
vnto
themselues
,
and
what
royal
pallace
shal
a
man
find
comparable
vnto
their
deserts
?
What
man
is
there
who
by
his
honest
paine
and
trauell
for
the
benefit
of
this
Church
and
common
weale
,
in
what
vocation
of
his
soeuer
,
hath
gotten
in
all
his
life
the
hundreth
part
of
that
which
these
honest
vowers
of
pouerty
haue
raked
and
yet
rake
together
euery
day
,
by
doing
all
things
as
they
say
Gratis
,
and
for
Gods
sake
?
7
But
leaue
we
these
soule-slears
&
soule-robbers
in
their
dennes
&
deserts
,
&
let
vs
pray
vnto
God
to
keep
al
passengers
from
them
:
&
come
we
vnto
this
spouse
which
mounteth
vp
out
of
the
desert
like
vnto
a
palme
or
date-tree
,
in
such
sort
,
that
she
maketh
herselfe
to
be
seen
&
appeareth
aboue
al
the
trees
of
the
desert
.
Such
a
one
was
Iohn
Baptist
,
drawing
all
the
inhabitants
of
the
citties
,
yea
of
Ierusalem
it selfe
after
him
.
And
this
is
the
nature
of
the
palm
,
the
more
it
is
pressed
down
,
the
straighter
and
violenter
it
riseth
and
swaieth
vpward
,
Psa.
92.13
.
euen
so
doth
the
vertue
of
the
Lord
declare
it selfe
more
and
more
towardes
his
church
,
then
when
she
is
in
most
weake
and
feeble
estate
,
2.
Cor.
12.9
.
yea
so
farre
as
that
shee
becommeth
able
to
say
,
I
can
doe
all
thinges
in
him
which
fortifieth
me
,
Phil.
4.13
.
For
whether
doth
not
this
true
spouse
raise
herselfe
by
the
vertue
and
strength
of
her
Bridegroome
?
Her
conuersation
is
in
heauen
,
Phil.
3.6
.
shee
is
alreadie
seated
in
heauenly
places
,
Ephes.
2.6
.
shee
is
alreadie
transported
into
the
kingdome
of
the
welbeloued
sonne
her
Bridegroome
,
Coloss.
1.13
.
A
great
miracle
of
God
in
trueth
,
as
the
Apostle
speaketh
,
Eph.
15.32
.
and
therefore
is
the
Bridegroome
brought
in
here
himselfe
wondering
at
the
excellency
of
his
own
woorkemanship
as
the
Apostle
calleth
this
spouse
,
1.
Cor.
3.9
.
8
And
to
the
end
we
should
knowe
that
this
excellency
of
hers
is
testified
&
declared
by
most
certaine
effects
,
he
addeth
that
this
spouse
is
perfumed
with
al
sortes
of
excellent
perfumes
,
yea
such
as
cast
forth
a
clowde
of
most
sweet
odours
.
Now
we
know
that
both
the
outwarde
heat
of
the
sunne
,
as
also
that
inward
heat
which
is
in
the
earth
,
to
temper
together
with
moisture
the
seedes
of
whatsoeuer
the
earth
bringeth
forth
and
produceth
,
is
it
which
draweth
vp
these
vapors
,
to
be
made
more
subtile
,
and
distilled
as
it
were
in
a
limbecke
,
and
finally
to
serue
insteede
of
leauen
vnto
the
element
of
the
earth
,
as
that
most
excellent
naturall
Philosopher
painteth
forth
the
same
vnto
vs
,
Psal.
65.
Which
thing
may
serue
vs
for
a
most
liuely
&
expresse
similitude
and
resemblance
of
this
,
which
the
spirit
of
God
ordereth
,
prepareth
&
doth
in
the
vnderstanding
&
heart
of
the
elect
in
our
time
,
to
cause
it
there
to
budde
,
&
finallie
to
bring
foorth
fruites
of
true
knowledge
,
which
are
,
giuing
of
thankes
,
praiers
,
and
works
of
charitie
which
ascend
vp
euen
to
God
,
Act.
10.4
.
Apoc.
5.8
.
and
8.3
.
Phi.
4.18
.
First
therefore
it
is
through
the
grace
of
the
holy
ghost
,
that
the
matter
of
these
perfumes
is
giuen
vs
,
beeing
a
thing
which
waxeth
not
in
our
garden
.
Secondly
it
is
by
the
same
vertue
that
they
are
kindled
and
caused
to
fume
.
Thirdly
as
the
fume
and
smoke
of
the
fatte
of
the
beastes
which
were
sacrificed
,
which
could
not
bee
of
it selfe
but
stinking
,
was
made
to
be
of
a
most
sweet
odor
,
by
the
precious
perfume
which
was
made
vpon
the
golden
altar
:
so
the
best
motions
,
and
the
most
excellent
actions
which
can
part
&
proceed
from
vs
,
how
sanctified
so
euer
we
be
by
the
holy
ghost
in
this
life
,
being
considered
according
vnto
their
valew
,
there
is
found
nothing
in
them
which
is
ought
worth
,
or
which
deserueth
any
blessing
whatsoeuer
,
&
yet
they
leaue
not
to
be
liking
&
acceptable
vnto
the
Lorde
,
&
are
finally
crowned
by
him
with
a
crowne
of
Glorie
,
in
as
much
as
it
pleaseth
God
to
consider
of
vs
&
our
actions
vnto
which
hee
hath
fashioned
&
prepared
vs
,
not
in
vs
but
in
him
,
in
whom
alone
he
accepteth
of
vs
:
Eph.
1.9
.
who
hath
giuen
himselfe
for
vs
in
oblation
and
sacrifice
vnto
God
an
odour
of
a
sweete
smell
,
Eph.
5.2
.
9
The
spouse
hereupon
insteed
of
standing
on
those
praises
which
are
attributed
vnto
her
,
describeth
vnto
vs
the
estate
&
effects
of
him
in
the
gouernment
of
his
,
first
vnder
the
similitude
of
a
bedde
,
afterward
of
a
coch
,
turning
her
speech
vnto
the
daughters
of
Ierusalem
as
it
is
set
downe
in
the
last
verse
of
this
chapter
,
that
is
to
say
,
vnto
the
nation
which
God
had
chosen
to
haue
a
part
in
his
couenant
,
who
had
yet
good
neede
to
bee
better
instructed
in
the
knowledge
of
the
trueth
,
amiddest
the
corruptions
,
from
which
the
church
is
neuer
so
freed
,
but
there
hath
beene
stil
some
defect
or
other
on
the
behalfe
of
many
,
as
the
histories
&
writings
of
the
Prophets
doe
testifie
&
declare
the
same
:
besides
,
that
how
euer
it
be
,
to
be
a
true
member
of
the
church
it
sufficeth
not
when
a
man
is
come
vnto
age
,
to
be
born
in
the
church
,
but
he
must
be
instructed
&
there
learn
&
giue
himself
wholy
to
the
doctrin
of
truth
which
is
there
preached
.
10
The
spouse
therefore
speaking
vnto
these
,
proposeth
vnto
them
first
an
allegorical
description
of
the
magnificent
bed
of
this
king
,
which
is
as
it
were
the
Bride-bed
prepared
for
this
king
and
this
queene
which
here
speaketh
.
By
this
bed
therefore
we
wil
vnderstand
generally
&
first
of
al
the
whole
countrie
of
Chanaan
where
it
then
pleased
God
to
make
as
it
were
his
residence
and
abode
,
hauing
as
it
were
abandoned
and
giuen
ouer
the
rest
of
the
woorlde
for
a
time
vnto
perdition
&
destruction
,
Act.
14.16
.
and
particularly
we
wil
here
vnderstand
,
the
temple
,
the
city
of
Ierusalem
,
the
synagogues
,
cities
&
townes
of
the
whole
territorie
&
country
,
yea
euery
one
of
the
faithful
,
in
asmuch
as
the
Lord
dwelleth
in
them
by
his
spirit
:
on
the
other
side
,
by
Salomon
is
meant
,
not
onely
this
name
,
which
is
as
much
to
say
as
peaceable
,
but
also
the
promise
made
vnto
Dauid
of
this
son
an
eternall
successour
,
couched
in
such
terms
that
it
comprehendeth
all
in
one
,
both
the
figure
which
is
this
sonne
of
Dauid
:
as
also
the
trueth
and
reality
figured
by
him
,
which
is
Iesus
Christ
,
2.
Sam.
7.13
.
&
1.
Chron.
17.12
.
Salomon
therefore
in
this
place
representeth
vnto
vs
this
Bridegroome
,
the
true
and
only
peace-maker
between
god
&
his
beloued
as
he
is
expresly
called
the
prince
of
peace
,
Esa.
9.6
.
&
his
bed
at
this
day
is
the
whole
vniuersal
world
wheresoeuer
he
is
knowen
&
acknowleged
of
the
elect
gathered
out
of
the
four
corners
of
world
,
as
the
same
was
declared
vnto
S.
Pet.
by
that
sheet
which
descended
from
heauen
and
was
tied
at
the
foure
ends
,
Act.
10.11
.
11
The
spouse
after
this
,
to
shewe
vs
that
it
is
there
and
no
where
else
that
we
must
seeke
after
and
find
the
true
repose
&
rest
,
as
it
is
declared
vnto
vs
,
Matth.
11.29
.
&
that
there
is
nothing
more
safe
&
assured
then
this
rest
,
addeth
that
this
bed
is
enuironed
&
compassed
with
60.
valiant
men
of
Israel
:
and
who
besides
their
prowes
and
courage
haue
also
experience
,
to
hinder
that
nothing
fal
out
by
night
,
which
may
hinder
the
fruite
of
this
rest
.
Now
that
which
we
try
&
experience
euerie
day
sheweth
vs
,
howe
not
only
profitable
,
but
altogether
necessary
this
doctrine
is
.
For
what
is
one
of
the
chiefe
and
principall
causes
of
this
,
that
so
few
men
giue
themselues
vnto
this
rest
,
and
that
so
few
continue
in
it
?
Is
it
not
because
that
this
bed
seemeth
to
be
but
sorily
garded
,
and
badly
defended
,
&
therefore
they
feare
least
they
should
be
easily
surpressed
&
haue
their
throates
cut
.
But
let
vs
know
that
these
carnall
caitiues
,
doe
as
the
foolish
birdes
doe
,
who
so
soon
as
they
see
the
cat
,
insteed
of
keeping
themselues
on
their
pearch
,
throw
themselues
into
the
talants
of
the
enimy
.
For
hee
that
goeth
foorth
of
the
Church
,
casteth
himselfe
vndoubtedly
into
the
pawes
of
the
rauening
lion
,
1.
Pet.
5.8
.
The
fault
therefore
hereof
proceedeth
from
hence
,
that
men
hauing
no
other
eies
then
those
of
their
head
,
&
not
those
of
faith
,
beleeue
only
that
which
they
see
,
&
perswade
themselues
of
that
which
cannot
be
seene
,
but
by
the
eies
of
the
spirite
which
see
that
which
is
inuisible
,
Heb.
11.27
.
and
Ephes.
2.18
.
except
it
be
when
God
bestoweth
some
speciall
priuilege
vpon
some
,
as
he
did
on
Iacob
,
Gen.
32.2
.
and
on
the
seruant
of
the
Prophet
,
2.
King
.
6.17
.
But
what
saith
the
Lord
?
Thomas
,
because
thou
hast
seene
,
thou
hast
beleeued
:
but
blessed
are
they
who
haue
not
seene
,
and
yet
haue
beleeued
.
Ioh.
20.29
.
In
the
meane
while
we
do
al
confesse
that
God
alone
is
almightie
,
yea
that
none
hath
any
power
but
of
him
,
as
himselfe
said
vnto
Pilate
,
Ioh.
19.11
.
But
why
doe
we
not
ad
,
that
it
is
in
his
Church
that
hee
truely
displaieth
and
sheweth
forth
indeede
and
most
mightily
this
power
of
his
?
Because
there
are
very
few
which
haue
learned
throughly
to
beleeue
that
God
is
almighty
,
a
friende
and
preseruer
of
such
as
bee
his
,
and
that
it
cannot
be
that
the
Bridegrome
suffer
any
one
of
them
to
perish
,
whom
the
father
hath
giuen
him
,
Ioh.
8.9
.
12
Now
touching
this
number
of
60.
we
are
not
scrupulously
to
stand
vpon
it
,
albeit
that
they
who
haue
written
of
numbers
obserue
in
this
number
a
special
perfection
,
for
which
cause
the
Astrologers
did
especially
chuse
it
for
the
easier
&
readier
calculating
their
degrees
&
minutes
:
seeing
a
man
may
find
in
it
without
any
fraction
or
broken
number
a
moity
or
halfe
,
which
is
thirty
,
a
third
which
is
twenty
,
a
fourth
which
is
fifteene
,
a
fifth
which
is
twelue
,
a
sixth
which
is
ten
:
all
which
numbers
are
found
quoted
in
that
materiall
Temple
built
by
Salomon
,
except
the
fifth
which
is
the
number
of
twelue
.
Besides
this
if
wee
recken
in
particular
,
al
the
Canonicall
bookes
aswell
of
the
olde
as
of
the
newe
testament
,
excluding
the
two
latter
Epistles
attributed
vnto
S.
Iohn
,
which
are
indeed
as
it
were
priuate
letters
,
we
shal
find
they
make
iustly
the
number
of
60.
&
those
are
in
truth
as
it
were
,
the
true
gard
of
this
true
Salomon
,
as
shall
be
told
you
anon
.
But
to
take
this
more
simply
,
it
is
likely
that
this
was
the
ordinary
number
of
the
garde
who
watched
by
night
,
&
were
the
nearest
about
the
bed
of
Salomon
.
13
But
what
are
these
of
the
gard
?
They
are
first
of
all
the
Angels
which
pitch
their
campe
about
al
those
who
feare
God
,
Psal.
34.8
.
After
them
are
all
the
creatures
which
it
pleaseth
him
to
vse
for
the
defence
of
his
against
their
enimies
,
as
we
see
in
the
storie
of
Pharao
,
that
the
frogges
,
the
flies
,
and
the
lice
,
mainteined
the
quarel
of
this
spouse
,
and
staied
the
rage
of
that
tyrant
.
And
how
often
did
the
Philistines
themselues
rescue
as
it
were
and
defend
Dauid
from
the
force
of
Saul
?
But
especially
because
our
chiefest
enemies
,
are
not
fleshe
and
bloode
,
as
the
Apostle
speaketh
,
Ephes.
6.12
.
that
is
to
say
visible
enemies
,
but
that
great
lion
which
seeketh
to
deuoure
vs
,
1.
Pet.
5.8
.
and
so
many
wicked
and
damnable
affections
,
which
are
bredde
and
borne
with
vs
:
and
because
we
are
to
fight
euery
houre
and
euerie
moment
by
the
vertue
of
the
spirit
of
God
,
to
come
vnto
this
eternall
rest
which
is
heere
represented
vs
by
this
bedde
,
which
we
yet
possesse
not
but
by
hope
:
therefore
it
is
against
these
especiallie
that
wee
are
to
bee
assisted
and
aided
with
our
spirituall
&
inuincible
armour
&
weapons
.
Who
are
then
these
threescore
souldiars
,
in
this
respect
?
They
are
truely
these
couragious
and
valiaunt
rutters
and
olde
souldiers
,
renowmed
for
their
infinite
victories
against
Satan
and
his
angels
,
hauing
all
of
them
his
sworde
vpon
his
thighe
,
nay
alreadie
drawen
in
his
hande
,
to
frustrate
and
breake
whatsoeuer
the
enemies
of
our
saluation
can
enterprise
or
take
in
hande
.
Such
were
Abraham
,
Isaack
,
and
Iacob
,
and
so
manie
legions
of
braue
and
valiaunt
souldiers
,
whose
valiaunt
acts
are
registred
and
recited
,
Heb.
11.
Such
were
those
so
many
faithful
and
trustie
Captaines
,
whom
neither
Satan
,
nor
any
counterfeat
shewe
of
false
wisedome
whatsoeuer
,
nor
any
wiles
,
nor
any
cruelty
of
all
the
woorlde
could
withstand
or
hinder
from
erecting
and
setting
vp
their
trophees
and
signes
of
victory
throughout
the
world
:
and
building
this
holy
Citty
the
foundation
whereof
they
haue
laid
prepared
by
the
Prophets
1.
Cor.
3.10
.
Ephes.
2.20
.
But
some
man
wil
say
:
these
are
dead
a
great
while
since
,
and
howe
then
shall
they
be
able
to
defend
vs
at
this
day
?
Exceeding
well
and
most
assuredlie
,
not
by
their
merites
(
for
as
a
good
auncient
father
,
and
he
a
verie
learned
Bishop
of
Rome
hath
very
well
saide
,
The
Saints
gaue
not
,
but
receiued
crownes
of
righteousnes
)
nor
by
their
intercessions
in
heauen
.
For
wee
haue
there
one
onely
mediator
both
of
redemption
and
of
intercession
,
which
is
our
Lord
Iesus
Christ
,
1.
Tim.
2.5
.
Heb.
1.25
.
1.
Ioh.
2.1
.
And
al
these
merites
and
prayers
whereof
the
false
Pastors
make
themselues
treasurers
,
and
dispensers
of
them
for
ready
mony
,
are
nothing
else
but
so
manie
buyinges
and
sellings
of
soules
:
a
merchandize
most
abominable
before
the
Lord
.
But
behold
how
these
valiaunt
captaines
are
yet
at
this
daie
our
defenders
.
First
by
their
examples
,
Rom.
15.4
.
Heb.
12.1
.
And
therefore
one
among
them
and
he
of
the
most
valiantst
and
trustie
souldiours
was
bold
to
saie
,
Bee
yee
followers
of
me
as
I
am
of
Iesus
Christ
,
1.
Cor.
11.1
.
Secondly
▪
and
principally
we
vnderstand
by
these
threescore
men
of
gard
,
those
whose
ministery
God
hath
vsed
for
the
building
of
that
arsenal
and
artillery
house
from
whence
we
are
to
take
al
those
our
spiritual
weapons
with
which
the
Apostle
armeth
his
spirituall
ritter
,
Ephes.
6.13
.
I
meane
the
holy
scriptures
vttered
to
the
penne
of
the
Prophets
by
the
holy
Ghost
,
2.
Pet.
1.21
.
and
yet
in
more
greater
aboundance
and
with
greater
efficacy
deliuered
vnto
the
Apostles
,
in
whose
writinges
are
to
be
found
al
these
weapons
set
in
order
and
prepared
for
euery
one
that
wil
vse
them
,
taking
them
&
learning
the
vse
of
them
,
from
the
hands
of
the
true
Pastors
and
dispensers
of
them
.
Yee
see
what
these
gard
are
,
yea
see
what
these
weapons
are
,
with
which
whosoeuer
armeth
and
aideth
himselfe
cannot
chuse
but
see
Satan
,
the
world
,
the
flesh
,
and
sinne
cast
downe
and
trampled
vnder
his
feete
.
14
But
aboue
al
let
vs
seeke
after
our
strength
and
force
where
it
is
,
to
wit
,
in
that
great
Salomon
,
of
whom
all
the
rest
is
but
an
instrument
:
who
beeing
come
,
and
hauing
made
the
combate
,
and
vanquished
all
his
enimies
by
his
sufferinges
in
respect
of
the
assault
which
was
giuen
him
,
in
as
much
as
hee
entred
the
combate
for
vs
:
and
mastring
in
vs
from
daie
to
day
by
his
holy
spirite
these
same
enemies
which
are
still
stirring
within
vs
,
what
haue
wee
longer
to
feare
,
to
bee
there
with
affrighted
?
Where
is
then
our
strong
hold
,
whither
wee
are
at
al
times
to
flie
and
retire
our selues
?
Verily
in
the
strength
of
the
Bridegroome
,
of
whom
Dauid
speaking
,
In
thee
haue
I
trusted
,
saith
he
,
I
shal
neuer
be
cofounded
,
Psal.
31.
And
in
another
place
,
I
will
not
feare
though
thousandes
of
enemies
bee
camped
against
mee
,
Psal.
3.7
.
And
in
another
place
,
The
Eternal
is
my
light
&
my
saluation
,
of
whom
shal
I
be
afraid
,
Psal.
27.1
.
This
is
he
then
which
is
the
strong
and
mighty
one
,
on
whose
side
wee
must
keepe
vs
.
For
euen
those
who
die
in
this
combat
are
of
all
others
the
most
victorious
.
Now
it
maie
please
the
Lorde
who
hath
drawen
vs
out
of
darcknesse
into
this
light
of
his
truth
,
and
hath
placed
and
preserued
vs
most
miraculously
hitherunto
in
this
holy
rest
and
peace
of
conscience
,
waiting
for
the
full
accomplishment
of
his
promises
,
to
settle
and
engrate
in
our
mindes
this
holie
assurance
of
his
mighty
power
in
good
will
towards
vs
,
that
we
bee
neuer
astonied
by
the
assaultes
of
Satan
,
and
of
such
his
adherentes
as
hee
emploieth
and
vseth
against
vs
:
but
that
contrariwise
we
perseuere
and
continue
in
this
holy
profession
of
his
truth
,
as
wel
by
mouth
,
as
also
by
an
holy
&
christian
life
,
vntill
wee
come
vnto
the
real
enioying
of
all
that
,
which
he
hath
made
vs
to
beleeue
and
hope
for
,
according
to
his
most
holy
and
most
assured
promises
:
conformably
vnto
which
doctrine
acknowledging
our
ouer
great
negligence
hitherunto
and
lazinesse
in
our
duty
,
with
other
infinite
faults
and
offences
of
ours
,
we
wil
craue
mercy
at
his
hands
,
saying
.
Almighty
God
,
&c.
THE
XXVII
SERMON
.
Our
help
be
in
the
name
of
God
&c.
It
is
written
as
followeth
in
the
third
Chapter
of
the
Canticle
of
Canticles
,
the
9.
and
10.
verses
.
9
King
Salomon
made
himselfe
a
Coch
of
the
wood
of
Libanon
.
10
Hee
made
the
pillers
thereof
of
siluer
,
and
the
bottome
of
goolde
,
and
the
couering
of
purple
,
and
the
in-side
was
adorned
with
the
dilections
of
the
Daughters
of
Ierusalem
.
1
The
Coch
which
is
here
adioined
vnto
Salomons
bed
signifieth
vnto
vs
,
howe
the
Church
hath
neuer
had
anie
place
of
certaine
residencie
and
aboade
on
earth
,
there
to
be
tied
without
exception
.
2
The
King
himselfe
hath
built
this
Coch
aswel
vnder
the
olde
as
the
new
couenant
by
those
chosen
woorkmen
of
his
,
without
being
euer
lawfull
for
men
to
ad
thereto
,
or
chaunge
anie
thing
,
or
else
to
take
awaie
anie
thing
in
respect
of
the
bodie
of
this
Coch
,
which
is
the
doctrine
.
3
Neither
in
respect
of
the
charges
thereunto
belonging
,
neither
in
regarde
of
the
manner
of
guiding
and
conducting
it
.
4
A
more
ample
declaration
,
that
God
neuer
gaue
ouer
the
vniuersall
gouernement
of
this
Coch
to
anie
one
certaine
place
,
no
not
to
Ierusalem
it selfe
without
exception
.
5
The
tyrannie
of
the
false
Church
of
Rome
ouer
al
Christendome
.
6
The
Cedar
wherewith
this
Coch
is
built
representeth
the
sure
continuance
thereof
against
al
the
stormes
and
tempestes
of
the
world
.
7
The
Prophets
and
Apostles
are
the
pillers
of
siluer
of
this
Coch
maintained
and
preserued
by
the
faithfull
Doctors
and
Pastors
their
successors
,
and
in
what
sense
this
woord
of
foundation
is
attributed
vnto
them
.
8
Iesus
Christ
is
the
bottom
of
gold
of
this
Coch
,
bearing
vp
and
sustaining
the
pillers
themselues
.
9
The
couering
of
purple
of
this
Coch
,
is
the
heauenlie
power
of
God
,
who
couereth
it
and
defendeth
it
from
aboue
.
10
A
reprehension
of
them
who
haue
their
recourse
to
any
thing
besides
.
11
The
testimonies
of
Gods
loue
and
dilection
contained
in
the
sacred
histories
are
the
ornamentes
and
picture
tables
of
the
in-side
of
this
Coch
on
euerie
side
.
OF
the
bed
of
the
Bridegroome
we
haue
already
spoken
,
nowe
there
is
heere
made
a
most
magnificent
description
of
his
Coch
,
according
vnto
the
whole
frame
and
building
thereof
:
whereas
concerning
the
bed
there
is
no
speech
but
in
generall
,
and
of
the
gard
about
it
.
The
reason
thereof
is
,
because
that
to
say
the
truth
that
repose
&
rest
which
is
figured
vnto
vs
by
that
bed
,
in
which
the
Bridegroome
doth
yet
stay
for
&
expect
his
spouse
,
there
to
rest
with
him
for
euer
in
perpetual
blisse
&
felicity
,
1
Thess.
4.17
.
is
yet
vnknowen
vnto
vs
,
naie
is
incomprehensible
,
hauing
receiued
nothing
yet
but
the
pledges
thereof
:
but
the
Coch
representing
vnto
vs
the
holy
ministery
of
the
word
of
truth
and
of
life
,
ought
to
be
perfectly
knowen
vnto
vs
,
that
it
may
bee
set
vp
and
vsed
among
vs
.
Moreouer
in
that
the
Coch
is
added
vnto
the
bed
,
it
sheweth
vs
,
if
we
consider
of
the
ancient
couenant
,
that
the
bridegrome
had
in
such
sort
erected
and
set
vp
his
bed
in
that
Temple
,
and
the
seat
of
his
kingdome
in
Ierusalem
,
where
he
said
he
made
his
dwelling
place
,
Psal.
132.13.14
.
that
notwithstanding
hee
woulde
make
,
as
it
were
,
his
progresse
throughout
the
whole
country
,
for
which
cause
not
onely
the
Citties
of
the
Priestes
,
but
the
families
also
of
the
Leuites
,
were
dispersed
heere
and
there
throughout
the
whole
country
,
as
the
sacred
history
sheweth
vs
.
But
it
was
indeed
especially
vnder
the
new
couenant
ratified
by
the
comming
of
the
Bridegroome
,
that
he
indeed
walked
and
made
his
progresse
▪
first
in
person
throughout
the
whole
countrie
,
ceasing
neither
daie
nor
night
,
preaching
vnto
the
woorld
the
ioyful
tidinges
of
the
perfourmance
and
accomplishment
of
the
promises
,
Act.
10.38
.
and
the
true
yeare
of
Iubilee
to
be
put
in
the
possession
of
our
true
heritage
,
Esai
,
61.
and
sending
after
his
ascending
aboue
the
heauens
his
Apostles
,
and
after
them
Pastors
and
Doctors
for
the
gathering
togither
of
his
elect
from
all
the
foure
corners
of
the
world
,
Eph.
4.11
.
But
this
ministery
being
in
such
sort
polluted
by
litle
and
litle
for
many
hundreds
of
yeares
,
that
in
the
end
this
Coch
of
the
Bridegrome
was
made
the
throne
of
the
whore
which
sitteth
vpon
the
seuen
hils
,
the
Bridegroome
hath
in
our
time
after
so
long
an
interruption
restored
it
againe
&
hauing
harnished
it
anew
&
ioyned
his
horses
vnto
it
,
hath
trauersed
a
great
part
of
the
world
in
it
,
to
enlighten
the
eies
of
the
blind
,
as
the
Poets
faine
that
the
sunne
guiding
his
chariot
from
East
to
west
giueth
his
shining
light
vnto
the
worlde
.
Such
is
then
this
Coch
,
the
description
whereof
,
we
are
more
nearly
,
and
more
particularly
to
consider
of
.
2
First
therefore
it
is
said
that
Salomon
himselfe
made
himselfe
this
Coche
,
to
teach
vs
,
that
whether
wee
consider
the
doctrine
of
truth
,
for
the
publishing
&
making
knowen
whereof
this
Coche
was
made
:
or
whether
we
regarde
the
whole
furniture
and
direction
thereof
,
it
is
he
that
must
set
downe
the
order
,
and
as
I
may
say
the
Carpentership
:
he
must
pinne
it
and
fit
it
throughout
,
and
he
must
after
teach
the
Cochemen
the
manner
and
order
how
he
will
haue
it
ruled
and
gouerned
.
Wherein
there
is
a
double
fault
committed
.
The
first
is
in
them
,
who
will
build
&
frame
this
Coche
after
their
owne
fancie
and
appetite
,
keeping
themselues
no
farther
then
liketh
them
vnto
the
ordinaunces
and
prescriptions
of
the
bridegrome
:
the
other
is
in
them
,
who
confesse
indeede
that
as
for
the
manner
and
fashion
of
this
Coche
in
generall
considered
,
there
must
be
nothing
but
that
which
is
correspondent
vnto
the
patterne
which
the
bridegrome
himselfe
hath
left
vs
,
not
in
chalk
onely
,
but
in
liuely
picture
and
pourtraite
in
his
holy
scriptures
.
But
for
the
direction
of
this
Coche
,
some
are
of
opinion
that
they
must
followe
the
ancient
customes
of
the
fathers
,
taking
away
onlie
such
abuses
as
afterwardes
came
in
:
others
thinke
that
because
of
the
contrarietie
of
circumstances
of
places
,
times
,
and
persons
,
God
hath
left
it
in
the
power
and
libertie
of
the
Churches
to
appoint
and
ordaine
the
whole
ordering
,
according
as
they
iudge
it
to
be
expedient
:
prouided
alwaies
they
tend
vnto
the
right
end
and
marke
they
ought
.
And
the
grounde
of
all
this
is
that
God
doth
it
as
it
were
by
himselfe
which
he
doth
by
the
ministerie
of
them
whom
he
setteth
a
worke
in
his
name
,
whether
they
be
Pastors
,
or
christian
Magistrates
.
I
allow
well
of
this
ground
,
for
otherwise
what
shall
be
saide
of
the
auncient
Church
which
went
before
the
comming
of
the
Bridegrome
in
person
,
and
of
the
Church
,
which
followed
the
ascension
of
the
Lord
into
heauen
,
&
which
shal
continue
vnto
his
second
comming
in
person
?
And
he
that
would
gainsay
,
&
contradict
this
,
should
find
himselfe
conuinced
by
the
whole
scripture
:
but
I
deny
the
consequences
which
are
drawen
from
hence
.
Now
to
aunswer
distinctly
of
both
these
points
,
I
meane
,
that
of
doctrine
,
and
afterward
that
concerning
the
gouernement
of
the
Church
:
I
say
touching
the
first
,
that
being
a
thing
most
notorious
that
flesh
and
bloud
,
Mat.
16.17
.
(
that
is
to
say
,
the
spirite
of
man
such
as
it
commeth
into
this
world
,
as
the
Apostle
speaketh
,
1.
Cor.
2.4
.
)
cannot
reuaile
or
comprehend
that
which
is
the
onely
and
true
foundation
of
the
doctrine
of
saluation
,
that
is
to
say
,
of
that
which
is
necessarily
,
&
absolutely
necessarie
vnto
the
saluation
of
all
such
as
are
of
yeares
of
discretion
,
as
the
Creede
of
Athanasius
doth
witnes
,
and
the
articles
also
of
our
Creede
called
the
Apostles
Creede
,
because
it
is
the
summarie
abridgement
of
the
whole
doctrine
taught
by
the
Apostles
:
it
followeth
that
we
must
draw
all
this
truth
from
the
mouth
of
the
Lord
himself
,
who
hauing
spoken
vnto
the
fathers
in
a
certain
measure
,
Heb.
1.1
.
hath
finally
declared
vnto
the
whole
world
whatsoeuer
is
requisite
vnto
our
saluation
,
Ioh.
15.15
.
First
by
the
preaching
of
his
Apostles
,
who
were
most
faithfully
&
perfectly
taught
,
yea
extraordinarily
,
&
who
haue
with
like
faithfulnes
executed
their
charge
,
not
onely
in
speaking
,
but
also
in
writing
,
in
such
sort
that
it
is
a
mere
phreasy
to
imagin
that
they
haue
omitted
to
preach
by
mouth
,
or
to
set
down
in
writing
any
one
point
of
the
doctrin
of
saluation
.
Our
aduersaries
reply
at
this
day
hereupon
&
say
,
that
though
happily
the
Apostles
haue
taught
al
,
yet
haue
they
not
written
all
.
But
when
we
demaund
them
what
the
pointes
then
are
of
doctrine
which
they
haue
omitted
in
their
writings
,
they
stick
fast
as
a
man
would
say
in
the
glue-pot
.
For
either
nothing
of
that
which
they
alleage
appertaineth
vnto
doctrin
&
the
articles
of
faith
:
or
els
it
is
such
as
maybe
proued
to
haue
been
forged
by
this
man
or
by
that
man
,
being
a
thing
easie
to
quote
the
inuenters
thereof
&
the
beginning
:
or
els
it
shal
be
found
to
agree
no
better
with
the
articles
of
our
faith
which
are
the
extract
of
the
whole
essentiall
doctrine
of
the
Apostles
,
then
light
with
darknes
,
falshood
with
truth
.
I
know
they
are
too
wise
to
confesse
thus
much
.
But
besides
that
these
thinges
haue
beene
so
often
disputed
and
clearly
proued
,
that
we
may
say
with
saint
Paul
,
2.
Cor.
4.3
.
that
if
they
be
obscure
and
hidden
,
it
is
vnto
them
who
will
not
heare
them
spoken
of
,
or
whose
eies
the
prince
of
this
worlde
hath
blinded
:
we
haue
alwaies
offered
and
doe
still
offer
to
shewe
and
proue
them
to
the
eie
before
a
true
and
Christian
councell
.
3
I
say
the
same
touching
the
whole
estate
of
the
house
of
the
bridegrome
,
namely
,
that
by
these
same
Apostles
he
hath
fully
set
vp
&
appointed
both
the
vocations
&
charges
thereto
belonging
,
as
also
the
exercise
of
them
in
that
which
concerneth
the
substaunce
of
the
gouernement
of
his
family
:
in
such
sort
that
it
is
more
lawfull
to
change
,
diminish
,
or
ad
any
thing
in
these
vocations
then
in
the
doctrine
,
the
application
&
execution
onely
of
the
saide
charges
and
vocations
,
being
onely
left
free
,
according
vnto
the
circumstaunce
of
places
,
times
&
persons
,
which
cannot
be
ordered
alwaies
after
one
fashion
,
because
of
the
necessary
diuersity
of
them
.
So
did
Moses
order
himself
as
a
faithfull
seruant
in
the
house
of
God
,
hauing
done
nothing
but
according
to
the
patterne
which
he
had
seene
in
the
mount
,
Heb.
3.2
.
&
8.5
.
In
which
afterward
nothing
was
chaunged
or
taken
away
by
the
true
Prophets
,
but
when
it
pleased
god
to
erect
his
temple
,
&
to
set
vp
the
whole
building
&
ordering
of
the
ecclesiasticall
charges
thereof
:
which
was
ordained
by
the
Lord
by
the
mouth
of
Dauid
&
effected
by
Salomon
,
&
yet
this
estate
was
not
to
endure
,
but
vntill
the
comming
of
the
Lord
&
master
of
the
house
,
Heb.
3.6
.
who
afterward
by
his
holy
spirit
ledde
his
Apostles
into
al
truth
,
Ioh.
16.7
.
who
withhold
&
hid
nothing
thereof
,
but
haue
declared
and
opened
all
the
counsell
of
God
,
Act.
20.27
.
yea
left
in
writing
to
continew
vnto
the
end
and
consummation
of
the
world
.
Whereupon
it
followeth
,
that
that
which
is
customarily
,
and
commonly
alleadged
,
to
wit
,
that
the
master
holdeth
it
for
done
,
which
is
done
by
his
workemen
,
cannot
haue
any
place
in
this
matter
,
I
meane
,
neither
in
the
doctrine
,
nor
in
the
generall
,
and
fundamentall
estate
of
the
house
of
God
,
to
attribute
thereby
vnto
the
successors
of
the
Apostles
,
any
power
and
aucthoritie
,
of
chaunging
,
adding
vnto
,
or
diminishing
any
thing
,
either
in
the
one
,
or
in
the
other
.
The
reason
is
,
because
the
Apostles
haue
left
nothing
to
be
set
vp
by
their
successours
,
but
haue
themselues
taught
and
established
all
things
,
hauing
left
nothing
to
the
Pastors
,
Doctors
,
Elders
,
Deacons
,
but
to
gouerne
them-selues
,
and
their
flockes
,
according
vnto
this
rule
and
foundation
,
1.
Cor.
3.11
.
without
adding
to
any
new
thing
,
or
clipping
therefrom
,
or
changing
ought
,
the
Coche
,
God
be
thanked
,
of
this
bridegrome
being
of
an
other
building
then
is
saint
Peters
Church
at
Rome
,
a
true
figure
of
false
religion
,
in
which
there
is
alwaies
some
thing
to
be
amended
,
added
,
or
chaunged
.
And
therefore
they
who
began
first
not
to
content
themselues
with
such
ordinaunces
,
as
were
truely
Apostolicall
,
witnessed
by
their
writings
,
what
end
thereof
so
euer
they
had
,
and
what
occasion
so
euer
they
pretended
,
opened
the
gap
to
all
that
confusion
&
desolation
,
whereunto
the
Church
of
God
was
by
little
&
little
most
pitifully
brought
.
So
them
to
conclude
this
point
,
it
is
the
bridegrome
himself
,
&
our
only
&
true
Salomon
,
who
hath
diuised
&
built
this
Coch
by
his
trusty
&
faithful
Cochwrights
,
&
Carpenters
.
4
But
why
is
this
house
which
is
so
strong
and
stable
,
that
it
preuaileth
against
hel-gates
it selfe
,
Math.
16.18
.
compared
here
vnto
a
Coche
which
is
made
to
go
from
place
to
place
?
We
haue
already
yeelded
the
reason
therof
,
to
which
ye
shall
adde
this
which
I
will
farther
tell
you
.
It
is
to
shewe
vs
how
shamefully
and
wittingly
they
abuse
them-selues
,
who
dreame
that
God
hath
tied
his
truth
vnto
one
sole
place
,
or
See
,
which
men
in
our
time
haue
perswaded
themselues
to
be
the
See
of
Rome
:
in
so
much
that
some
are
become
so
blockish
blind
as
to
think
that
the
Catholicke
&
Apostolicke
Church
,
&
the
Romane
Church
is
all
one
,
adding
this
word
vnto
the
Apostles
&
Nicene
Creed
:
a
thing
as
improper
&
absurd
,
what
reply
soeuer
be
made
to
the
contrarie
,
as
if
a
man
should
say
,
that
the
head
of
a
man
,
&
a
man
were
al
one
:
though
we
should
grant
them
that
the
See
of
Rome
,
such
as
it
is
at
this
day
,
were
not
only
the
true
Church
,
but
which
is
more
,
the
head
of
al
particular
Churches
.
Let
vs
therefore
note
that
this
true
Coche
is
there
found
,
where
this
Bridegroome
is
purely
preached
,
both
in
respect
of
his
person
,
and
in
regard
of
his
office
:
without
matching
him
or
ouer-matching
him
with
a
companion
either
superior
,
as
they
do
who
pray
the
virgine
Mary
to
command
her
sonne
:
or
collateral
,
as
they
doe
who
cal
the
same
virgine
their
aide
and
their
hope
:
or
else
inferiour
,
as
they
doe
who
call
vpon
the
Saintes
absent
,
or
vpon
the
deade
.
But
some
man
will
say
,
Is
there
then
no
certaine
visible
place
,
on
which
the
Christians
ought
to
depend
&
stay
themselues
,
to
say
,
we
must
beleeue
and
do
that
which
is
taught
and
commaunded
in
such
a
place
?
Iesus
Christ
beeing
asked
the
same
question
,
answereth
not
,
that
it
is
Rome
,
,
or
any
other
place
.
But
,
saith
he
,
where
the
dead
body
is
,
there
the
eagles
gather
themselues
together
,
Luk.
17.37
.
And
what
is
this
dead
body
?
It
is
saith
Saint
Paul
,
Iesus
Christ
,
&
he
crucified
,
besides
which
I
wil
knowe
nothing
,
vnderstanding
by
the
name
of
Christ
the
person
,
and
by
the
word
of
crucified
,
all
that
which
he
hath
doone
for
vs
,
euen
vnto
that
last
cry
of
his
which
shaked
both
the
heauen
and
the
earth
,
saying
,
All
is
finished
.
And
thus
much
touching
the
Doctrine
.
As
for
the
outward
seruice
,
himselfe
speaking
to
that
woman
of
Samaria
,
which
demanded
of
him
,
whether
they
should
worshippe
in
the
Temple
of
the
Samaritanes
or
of
the
Iewes
,
confessed
indeed
,
that
for
a
time
,
it
was
the
Temple
of
Ierusalem
and
no
other
which
God
had
chosen
there
to
be
worshipped
.
But
saith
he
,
the
time
is
come
that
men
shall
worship
neither
in
this
mountaine
,
nor
in
Ierusalem
,
but
the
true
worshippers
shal
worship
in
spirit
&
in
truth
,
Ioh.
4.21.24
.
that
is
to
say
,
without
distinction
of
place
,
they
shall
serue
God
with
a
pure
spirituall
seruice
,
not
with
aultar
or
sacrifice
,
but
with
a
contrite
and
humble
heart
,
Psal.
51.19
.
and
with
the
fruits
of
righteousnesse
,
Psa.
50.23
.
Ro.
12.1
.
&
with
the
calues
of
their
lips
,
Ose.
14.3
.
Moreouer
if
we
respect
the
former
time
,
we
shal
find
that
it
is
true
indeed
that
the
couenant
was
resident
,
first
in
the
house
of
Abraham
,
them
in
the
house
of
Isaack
,
afterward
in
the
house
of
Iacob
.
But
how
was
this
house
walked
&
caried
vp
&
downe
?
Go
we
farther
,
we
shal
find
,
that
trauersing
the
desert
it
made
42.
stations
,
Nu.
33.
being
come
into
the
land
of
Canaan
the
tabernacle
vnto
which
the
lord
had
as
it
were
tied
the
seat
of
his
couenant
,
both
in
respect
of
the
doctrine
&
the
outward
seruice
changed
from
place
to
place
,
&
was
in
the
end
separated
from
his
Arke
being
taken
prisoner
among
the
Philistines
,
on
whom
hauing
wreked
herselfe
,
she
reunited
not
herself
vnto
the
tabernacle
where
the
ordinary
seruice
was
kept
.
Finally
behold
the
temple
built
as
a
permanent
&
standing
place
,
&
Ierusalem
the
capital
city
both
of
the
realme
,
&
of
the
priesthoode
.
But
how
many
breaches
&
interruptions
were
there
,
in
such
sort
that
the
temple
was
shut
vp
,
&
finally
razed
,
afterwards
repaired
,
after
that
most
vilanously
polluted
&
defiled
?
I
demaund
therefore
,
where
was
then
this
catholick
See
,
yea
&
whilest
it
stood
were
we
to
conclude
as
they
do
at
this
day
who
cal
themselues
Catholick
Romanes
,
the
high-Priest
is
the
successor
of
Aaron
,
&
therefore
he
cānoter
,
&
we
must
beleeue
&
do
whatsoeuer
is
taught
&
commaunded
by
the
catholicke
church
of
Ierusalem
?
I
report
me
vnto
al
the
Prophets
,
whether
they
either
made
or
taught
others
to
make
such
a
conclusion
?
Nay
did
not
contrariwise
cry
out
,
both
against
the
Priests
,
&
against
the
temple
it selfe
for
those
abuses
which
were
by
them
&
there
committed
?
And
indeed
where
,
&
by
whom
was
Iesus
Christ
iudged
worthy
of
death
,
as
being
a
blasphemer
against
God
&
against
the
temple
?
Where
,
&
by
whom
was
his
doctrine
condemned
of
impiety
?
Where
,
&
by
whom
were
the
Apostles
forbidden
to
preach
the
gospel
?
Where
,
by
whom
,
&
for
what
cause
was
Steuen
accused
,
&
stoned
to
death
?
It
is
then
a
meere
bewitchednesse
&
phrensie
to
tie
the
holy
ghost
vnto
one
place
whatsoeuer
it
be
,
or
to
any
certaine
estate
of
men
to
ground
on
them
the
rule
of
a
mans
faith
without
exception
:
seeing
that
vnder
the
ancient
people
themselues
,
among
whom
Ierusalem
was
the
place
which
the
Lord
had
chosen
for
his
house
&
habitation
,
there
were
none
more
deceiued
then
they
,
who
without
anie
exception
or
limitation
rested
&
grounded
themselues
on
that
temple
,
&
on
the
personall
succession
of
Aaron
,
Ierusalem
being
often
the
seate
and
See
not
of
Truth
,
but
of
Murdering
of
the
Preachers
of
the
Trueth
,
&
the
nest
of
the
Baalims
.
5
But
can
it
be
shewen
by
the
Scripture
or
by
any
testimony
woorthy
of
credit
that
Iesus
Christ
hath
established
in
the
world
one
certaine
place
or
catholick
See
,
that
is
to
say
,
where
an
head
shuld
be
seated
hauing
autority
ouer
al
the
particular
churches
of
the
world
?
And
if
it
were
lawful
for
men
to
constitute
&
appoint
themselues
one
,
why
should
Rome
rather
be
chosen
then
Ierusalem
the
first
&
the
ancient
of
al
the
Churches
?
Called
of
the
Prophets
the
Citty
of
God
?
From
whence
the
word
of
God
should
go
forth
into
al
the
world
?
And
founded
notoriously
by
S.
Peter
&
the
rest
of
the
Apostles
?
Or
rather
then
Antioch
where
were
named
the
first
christians
?
&
where
it
is
notorious
that
S.
Pet.
&
S.
Paul
liued
?
But
in
summe
,
what
reasonable
man
can
be
ignorant
what
is
to
be
iudged
of
the
See
of
Rome
,
seeing
that
Daniel
speaking
clearly
&
plainly
of
that
God
on
earth
calleth
him
by
his
name
the
God
Maozzim
:
which
is
as
much
to
say
in
the
languange
of
the
Prophet
,
as
the
God
of
Rome
,
or
the
God
of
the
Romanes
,
Dan.
11.38
.
For
it
is
euident
that
this
word
of
Rome
,
in
the
greek
toung
,
which
was
then
vsed
in
that
country
where
this
city
was
first
built
&
named
,
signifieth
as
much
as
the
Hebrew
worde
which
the
Prophet
vseth
.
And
S.
Paul
speaking
of
him
which
raigned
in
his
time
,
I
mean
the
Emperor
of
Rome
,
saith
expresly
that
of
the
destruction
of
him
should
be
borne
the
child
of
perdition
,
2.
Thess.
2.7
.
and
when
Saint
Iohn
nameth
expresly
the
Citie
of
seauen
hils
,
Apoc.
17.9
.
In
a
woorde
therefore
as
it
is
the
Lorde
which
hath
of
his
great
grace
built
his
Coche
where
it
pleaseth
him
,
neuer
vsing
the
helpe
of
any
for
the
inuenting
the
plat
and
model
thereof
,
but
vsing
indeede
the
ministery
of
certaine
his
faithful
seruants
,
al
of
them
immediately
chosen
,
as
was
Moses
,
&
after
him
the
Apostles
,
for
the
setting
vp
of
it
according
vnto
the
forme
and
pattern
which
himselfe
&
no
other
hath
deuised
:
&
giuing
the
name
of
Coch
vnto
this
ecclesiastical
gouernment
,
he
hath
declared
that
hee
woulde
not
make
it
abiding
for
euer
in
one
place
,
but
hath
vsed
and
doth
vse
,
&
shal
vse
it
vnto
the
end
of
the
world
,
transporting
it
according
vnto
his
good
and
holy
wil
&
pleasure
,
1.
Cor.
12.
6
It
remaineth
we
consider
by
peece-meale
the
building
of
this
Coch
,
according
as
the
peeces
thereof
are
set
downe
vnto
vs
in
this
place
.
This
discription
therefore
beginneth
first
with
the
matter
wherewith
the
bodie
of
the
Coch
is
built
,
namely
of
the
wood
of
Liban
,
that
is
to
saie
of
Cedar
,
this
tree
hauing
this
property
,
that
it
is
as
a
man
would
say
incorruptible
.
This
is
it
which
I
haue
alreadie
declared
vpon
the
last
verse
of
the
first
Chapter
,
to
witte
,
that
thereby
thus
much
is
declared
vnto
vs
,
that
this
holy
and
sacred
gouernement
is
inuincible
,
both
in
respect
of
time
and
of
men
.
The
reason
is
if
wee
consider
the
generalitie
of
the
Church
,
because
the
kingdome
of
this
Bridegrome
is
euerlasting
,
as
the
father
promised
him
,
Dan.
7.14
.
and
Luk.
1.33
.
reaching
it selfe
and
as
it
were
walking
from
one
end
of
the
world
vnto
the
other
,
Ps.
2.8
.
&
lifting
it selfe
vp
in
the
end
aboue
the
heauens
,
Ioh.
14.2
.
As
also
if
we
consider
of
euerie
member
of
the
church
,
which
are
as
it
were
so
many
persons
placed
and
conducted
in
this
Coch
,
not
one
of
them
can
perish
,
Ioh.
6.39
.
&
18.9
.
What
do
you
then
shall
I
say
men
or
diuels
,
who
seek
to
ouerturn
this
Coch
?
Who
indeuor
to
hinder
it
in
his
course
?
Nay
,
who
deuise
by
al
meanes
to
pull
it
in
peeces
?
Alas
poore
caitifes
,
it
is
of
the
wood
of
Liban
,
which
resisteth
al
assaults
.
You
doe
nothing
but
runne
your
heads
against
the
mountaine
,
and
are
no
wiser
then
your
predecessors
,
who
are
dashed
in
peeces
,
and
yet
the
mountain
continueth
still
firme
and
stable
.
This
Coche
resisteth
iron
,
and
therefore
wil
turne
the
edge
of
your
swordes
.
The
fire
cannot
consume
it
,
but
purgeth
it
and
maketh
it
more
bright
and
glittering
.
This
Coch
floteth
vpon
the
water
,
and
neuer
goeth
so
vnder
but
that
it
commeth
vp
againe
vpon
the
water
.
Neither
can
death
or
time
set-tooth
in
it
,
and
howe
can
the
earth
consume
vs
,
seeing
the
graue
doth
nothing
else
but
refine
our
bodies
,
to
bee
afterwarde
clad
with
incorruption
,
1.
Cor.
15.42
.
Where
shal
then
our
place
of
refuge
be
in
a
time
of
so
great
&
so
rough
stormes
?
In
this
Coch
,
my
breethren
,
in
this
Coche
vnder
the
wing
and
protection
of
the
mightiest
of
mighties
,
and
no
where
else
.
7
The
spouse
hauing
spoken
of
the
matter
of
this
Coche
,
commeth
vnto
the
Pillers
which
he
saith
,
are
of
siluer
,
and
made
by
this
King
Salomon
.
And
what
are
these
Pillers
els
but
such
as
God
hath
chosen
and
giuen
to
be
the
principal
peeces
of
the
Coche
,
and
whose
ministery
he
vseth
for
maintaining
and
preseruing
of
it
,
as
the
Pillars
vnder-prop
and
stay
vp
the
building
?
I
mean
the
Prophets
and
Apostles
as
the
principall
master-builders
,
and
as
it
were
the
hande
of
this
king
to
put
this
Coche
in
readinesse
:
as
the
Pastours
and
Doctors
finding
it
ready
made
,
as
we
haue
aboue
declared
,
are
put
in
trust
to
maintaine
and
keepe
it
whole
in
al
his
parts
and
peeces
,
1.
Cor.
12.28
.
Ephe.
41.
And
this
is
the
cause
why
the
Apostle
saith
,
that
the
Church
is
foundded
vpon
the
Prophets
and
Apostles
,
Ephe.
2.20
.
because
the
Apostles
receiued
this
grace
to
haue
ended
that
which
the
Prophets
had
as
it
were
hewed
out
and
squared
:
as
it
is
saide
,
that
the
wall
of
the
City
descending
from
heauen
had
twelue
foundations
,
and
in
them
the
names
of
the
twelue
Apostles
,
Apoc.
21.14
.
&
how
is
this
,
but
that
yet
at
this
day
the
true
Church
hath
no
other
obiect
of
her
faith
then
the
doctrine
taught
by
the
faithfull
Apostles
of
the
Lord
?
Ephes.
3.12
.
But
,
some
man
wil
say
,
is
there
then
any
more
then
one
foundation
of
the
church
and
the
gouernment
thereof
?
No
truely
.
But
there
are
moe
laiers
of
the
foundation
,
but
there
is
but
one
foundation
only
.
If
we
respect
then
the
worke
of
euery
foundation-laier
,
we
shal
finde
,
that
there
are
so
many
foundations
,
that
is
to
say
,
so
many
foundation
works
as
there
are
foundation-laiers
,
one
working
here
,
&
an
other
there
:
as
in
the
restauration
and
building
vp
againe
of
the
Cittie
of
the
terrestriall
Ierusalem
,
euerie
one
wrought
in
his
quarter
but
al
was
one
and
the
same
wall
vpon
the
olde
foundation
,
Nehem.
2.
and
3.
Here
we
haue
then
the
definition
of
the
truely
Catholicke
Church
,
namely
that
it
is
it
for
the
building
whereof
euery
Apostle
hath
built
for
his
part
,
by
one
&
the
same
doctrine
founded
vpon
one
sole
foundation
,
one
and
the
same
Church
:
none
of
the
builders
beeing
master
aboue
his
felowe-builder
,
although
Nehemiah
as
Lieutenant
of
the
king
gouerned
the
whole
,
as
a
faithfull
magistrate
ought
to
procure
aboue
al
things
,
that
God
raigne
and
beare
rule
in
the
midst
of
the
people
whom
he
hath
committed
vnto
his
charge
.
And
therefore
here
was
no
principality
which
men
haue
falsly
attributed
&
giuen
vnto
S.
Pet.
but
he
wrought
mightily
as
the
others
did
in
his
charge
and
quarter
.
In
this
sense
therefore
it
is
that
we
must
vnderstand
these
twelue
foundations
,
and
foundatiō-layers
:
only
we
must
take
heed
how
we
say
that
S.
Paul
,
who
notwithstanding
built
more
than
any
other
,
1.
Cor.
15.10
.
&
Barnabas
were
forgotten
in
the
vision
of
S.
Iohn
.
For
the
whole
book
of
the
Apocalypse
declareth
that
the
forms
there
of
speaking
are
applied
&
fitted
to
the
manner
of
the
Iudaical
common-weale
:
in
which
because
there
were
12.
tribes
,
mention
is
made
of
12.
gates
,
and
12.
foundation-laiers
only
.
8
And
to
the
end
that
this
may
more
clearely
appeare
in
this
allegoricall
description
,
let
vs
note
that
these
Pillars
haue
two
ends
or
extremes
,
the
one
belowe
,
the
other
aboue
.
The
base
or
lower
end
is
sustained
by
the
bottome
of
the
Coche
,
the
top
or
vpper
end
by
the
vaut
of
the
couering
.
These
pillars
therefore
are
not
they
properly
which
hold
and
beare
vp
the
couering
,
but
onely
because
themselues
haue
their
bases
,
and
are
sustained
vpon
the
bottom
.
And
this
is
also
the
cause
why
it
is
said
,
that
they
are
of
siluer
:
but
the
bottome
is
of
gold
.
First
,
because
Iesus
Christ
is
truely
the
only
foundation
stone
,
1.
Cor.
3.11
.
Esa.
28.16
.
sustaining
and
bearing
vp
the
whole
by
his
only
force
and
power
,
and
therefore
most
rightly
compared
to
the
most
fair
,
precious
,
&
firme
mettall
.
Secondly
because
it
pleaseth
him
of
his
good
will
,
and
not
of
any
neede
he
hath
of
them
to
serue
himselfe
with
these
pillers
of
siluer
,
in
asmuch
as
hee
hath
giuen
an
efficacie
vnto
their
ministery
,
and
doth
yet
sustaine
at
this
day
his
Coche
,
I
meane
,
the
gathering
together
of
his
Saints
by
the
vigor
of
his
spirit
which
he
laieth
open
in
the
heart
of
his
,
Eph.
4.11.12
.
their
writings
beeing
preached
in
all
these
places
,
whither
it
pleaseth
him
to
guide
and
conduct
his
Coche
,
retaining
alway
this
principle
&
maxima
,
that
he
which
planteth
,
&
he
which
watereth
,
(
which
are
these
pillers
of
siluer
)
are
nothing
,
to
wit
,
beside
the
planting
&
watering
,
according
vnto
the
force
which
is
giuen
them
to
plant
&
to
water
:
but
he
is
all
in
all
who
giueth
the
increase
,
to
wit
,
the
bottome
and
ground
of
gold
,
to
those
who
are
well
planted
and
watered
vpon
him
,
1.
Cor.
3.7
.
9
The
couering
of
this
Coch
,
saith
the
spouse
,
was
made
of
purple
by
this
King
Salomon
,
which
sheweth
vnto
vs
the
proceeding
&
power
of
God
,
couering
from
his
heauen
&
azured
throne
his
poore
children
,
exposed
otherwise
vnto
al
iniuries
of
weather
,
stormes
and
tempestes
.
And
this
is
a
lesson
infinite
manie
times
repeated
&
reiterated
in
the
Scripture
:
&
namely
,
Ps.
91.1
.
where
it
is
said
,
that
,
who
so
dwelleth
in
the
secret
of
the
most
high
,
shal
abide
vnder
the
shadowe
of
the
almightie
.
And
Psal.
34.15
.
The
eies
of
the
Lorde
are
vpon
the
righteous
,
&
his
eares
are
attentiue
vnto
their
cry
.
And
Psal.
121.4
.
The
gard
and
watch-man
of
Israell
wil
neuer
slumber
nor
sleepe
.
The
sunne
shal
not
burne
thee
by
day
,
nor
the
moone
by
night
.
Which
thing
the
children
of
Israel
did
visibly
experience
,
being
defended
by
day
by
the
cloud
in
the
scorching
desert
,
&
by
night
by
the
piller
of
fire
.
And
Psal.
125.1
.
He
that
trusteth
in
the
Lord
,
standeth
fast
and
is
for
euer
assured
,
as
the
mount
Sion
,
which
shaketh
not
.
In
a
word
the
whole
Scripture
is
full
of
such
sentences
.
And
besides
the
Scriptures
wee
haue
thereof
continuall
experience
,
seeing
that
euen
those
whom
a
man
would
take
to
be
vtterly
forsaken
are
the
first
&
the
best
prouided
for
&
assured
.
But
this
couering
is
not
seene
but
with
the
eies
of
faith
,
as
it
is
said
of
Moses
,
that
he
saw
him
which
was
inuisible
,
He.
11.27
.
Albeit
these
visible
heauens
might
serue
vs
therunto
,
sith
their
continued
stability
&
so
wel
ordered
course
are
as
it
were
engraued
testimonies
,
of
the
infinit
might
&
vnspeakable
assurance
of
the
lord
,
as
it
is
said
,
Ps.
19.1
.
&
119.89
.
10
But
alas
behold
for
a
certain
our
iudgement
&
condemnation
,
namely
that
the
most
part
of
vs
,
who
vaunt
our selues
to
be
the
reformed
Church
,
that
is
to
say
,
receiued
into
and
conducted
by
this
Coche
into
paradise
,
beleeue
not
neither
the
pillars
,
nor
the
bottom
,
nor
the
couering
thereof
.
For
if
it
be
true
that
the
doctrine
,
which
wee
(
who
are
chosen
by
the
great
mercie
of
the
Lord
for
the
doing
of
this
)
preach
vnto
you
,
is
the
onely
&
true
obiect
of
faith
,
why
are
we
not
beleeued
,
either
when
we
teach
,
or
when
we
comfort
,
or
when
we
reprehend
?
If
we
be
beleeued
,
wherefore
doth
euerie
one
make
vnto
himselfe
his
particular
ground
&
resting
staffe
?
And
how
so
wil
some
man
say
?
For
this
were
to
play
the
parts
of
Idolaters
and
superstitious
men
.
And
are
not
you
such
yee
couetous
mizers
,
who
haue
nothing
before
your
eies
but
gaine
?
I
speake
vnto
you
merchaunts
,
who
knowe
so
well
to
make
your
commodity
by
the
rising
&
falling
of
crowns
to
the
losse
of
your
poor
neighbors
▪
who
knowe
your
cabala
so
well
to
make
your
profit
rather
by
selling
for
time
,
then
for
ready
mony
,
making
9.
pecks
of
1.
bushel
.
I
speak
vnto
you
vsurers
&
white
wolues
(
though
there
be
some
who
begin
very
young
)
who
vnder
coulour
of
aiding
&
helping
your
neighbor
make
it
your
trade
to
liue
by
,
&
to
enrich
your selues
by
the
necessity
of
another
.
Out
vpon
you
caitiues
,
wil
you
be
alwaies
with
vs
as
it
were
in
this
Coch
,
to
ouerturne
not
only
the
Coch
,
but
your selues
&
vs
too
?
To
say
it
in
a
word
,
so
manie
trickes
of
close
conueyance
&
deceit
,
so
many
left
&
sinister
means
raigning
&
swaying
in
the
middest
of
vs
,
how
loud
so
euer
wee
cry
out
against
them
in
the
pulpit
,
and
what
Lawes
soeuer
bee
prouided
and
established
to
the
contrary
,
are
sufficient
testimonies
that
we
yet
beleeue
not
neither
bottome
nor
couering
of
this
Coch
:
as
if
wee
neuer
had
yet
heard
any
speech
thereof
.
And
what
shal
I
saie
of
so
many
renegants
&
Apostates
,
some
vpon
a
iollity
of
minde
,
others
vpon
feare
,
who
haue
finally
hardned
themselues
so
far
as
to
put
out
both
their
own
and
others
eies
?
Let
vs
here
remember
the
net
which
gathereth
the
good
and
bad
fish
,
Matth.
13.27
.
which
appertaineth
also
vnto
this
Coch
:
as
also
him
who
was
found
at
the
marriage
feast
without
his
marriage
garment
.
The
scandale
is
great
,
yet
so
it
must
bee
,
but
cursed
bee
they
who
are
guiltie
thereof
.
Matth.
11.8
.
There
must
also
bee
heresies
,
that
they
which
are
currant
may
bee
knowen
,
1.
Cor.
11.19
.
But
let
vs
preach
God
that
we
bee
not
of
this
number
,
being
vpheld
&
staied
vpright
by
his
mercy
,
and
that
looking
down
we
stay
our selues
vpon
this
bottom
and
ground
of
pure
golde
,
which
is
our
only
foundation
,
and
looking
vp
we
must
cast
our
ancre
on
that
throne
where
the
same
Lord
and
master
of
ours
doth
sit
diuersly
considered
,
I
meane
,
as
he
sustaineth
vs
below
to
lift
vs
vp
togither
vnto
himselfe
in
euerlasting
life
,
and
preseruing
from
aboue
that
which
is
here
below
for
a
time
.
11
There
remaineth
the
ornament
of
the
in-side
of
this
Coch
which
the
spouse
saith
to
bee
adorned
,
that
is
as
a
man
would
saie
,
tapistred
with
the
dilection
of
the
Daughters
of
Ierusalem
:
that
is
to
saie
with
histories
painted
,
or
rather
engraued
in
the
holy
scriptures
,
which
testify
vnto
vs
the
infinit
dilection
which
this
true
Salomon
bare
vnto
his
Ierusalem
.
This
allegorie
is
founded
hereupon
,
that
from
all
times
great
Lordes
and
Ladies
are
wont
to
adorne
the
hals
of
their
house
,
and
their
coches
and
horselitters
with
clothes
of
tapistry
,
or
paintinges
,
or
or
carued
histories
,
as
also
their
sepulchers
and
monumentes
.
But
especially
men
are
desirous
to
haue
and
see
the
pourtraits
of
such
personages
as
they
beare
affection
vnto
.
After
this
sort
is
that
spiritual
Coch
of
our
Salomon
the
frind
of
Ierusalem
described
in
the
Gospel
,
in
so
much
that
he
wept
ouer
it
when
he
went
thither
there
to
be
condemned
and
crucified
,
Luc.
19.41
.
And
what
shal
we
saie
hereupon
?
And
who
is
able
to
conceiue
on
the
one
side
so
manie
the
bounties
of
the
Lord
or
acknowledge
on
the
other
side
so
many
our
ingratitudes
?
Let
vs
therefore
pray
the
Lord
that
hee
will
open
and
enlarge
our
vnderstanding
to
conceiue
at
the
least
in
some
measure
both
the
one
and
the
other
,
and
giue
vs
grace
that
adoring
and
magnifying
the
one
,
&
abhorring
and
detesting
the
other
:
we
may
be
made
worthy
to
consider
&
vnderstand
the
contents
of
these
so
goodly
and
liuely
pictures
,
I
meane
the
sacred
histories
,
which
are
so
many
infallible
testimonies
,
of
those
more
then
infinite
&
incomprehensible
compassions
of
this
Bridegrome
towards
his
Ierusalem
,
Ephes.
3.19
.
&
5.25
.
namely
towards
the
assembly
of
his
elect
,
both
before
and
during
and
after
the
terrestriall
Ierusalem
,
tapistred
I
say
,
&
carued
in
this
Coche
into
which
hee
causeth
vs
to
ascend
&
seateth
vs
therein
to
contemplate
it
on
all
sides
,
according
vnto
the
example
of
Dauid
,
Psal.
27.4
.
as
in
the
terrestrial
Ierusalem
this
was
figured
by
the
precious
seelings
and
other
rich
ornaments
of
the
same
,
to
the
which
God
bee
al
honor
and
glory
now
and
for
euer
,
Amen
.
Almighty
God
,
&c.
THE
XXVIII
.
SERMON
.
Our
helpe
be
in
the
name
of
God
&c.
It
is
written
as
followeth
in
the
third
Chapter
of
the
Canticle
of
Canticles
,
the
9.
and
10.
verses
.
9
King
Salomon
made
himselfe
a
Coche
of
the
wood
of
Lebanon
.
10
He
made
the
pillers
thereof
of
siluer
,
and
his
bottom
of
gold
,
&
the
couering
of
purple
,
and
the
inside
was
adorned
with
the
dilections
of
the
daughters
of
Ierusalem
.
1
The
shogges
and
iuttes
of
this
Coch
hinder
not
the
repose
&
rest
of
them
who
are
in
it
,
and
there
is
nothing
to
be
compared
vnto
their
happie
estate
.
2
A
large
description
of
the
great
trauailes
of
the
Clergie
of
Rome
for
their
faigned
mother
Church
.
3
What
the
merites
of
the
superstitious
are
.
4
The
Coch
is
conducted
by
the
wind
and
secrete
spring
of
the
sole
prouidence
of
God
,
without
any
either
wheels
of
Coch-horses
:
the
holy
ministerie
notwithstanding
for
al
this
established
in
the
Church
not
excluded
.
5
A
description
of
the
most
memorable
histories
carued
in
the
inside
of
the
Coche
,
from
the
creation
of
the
worlde
vntill
Salomons
time
.
6
How
this
Coche
hath
alwaies
passed
victoriously
,
and
triumphantly
thorough
the
middest
of
all
tempests
vnto
the
comming
of
the
true
Salomon
into
the
earth
.
7
How
this
king
descended
downe
on
earth
hath
see
vp
his
Coche
in
a
farre
greater
magnificent
estate
then
euer
before
,
&
hath
conducted
it
by
a
maruelous
swiftnes
from
East
vnto
west
,
hauing
finally
ouerturned
the
Romaine
Empire
,
stubbornely
sette
to
hinder
his
course
.
AN
application
of
this
dilection
and
power
of
God
vnto
this
,
that
he
hath
already
begun
in
our
time
,
harnishing
againe
and
putting
in
frame
his
Coche
which
was
pluckt
in
peeces
by
euill
Cochers
.
We
haue
already
spoken
very
much
of
that
which
is
contained
in
this
text
so
full
of
doctrine
and
consolation
,
that
the
more
a
man
considereth
of
it
,
the
more
he
findeth
in
it
to
profit
himself
thereby
,
as
in
truth
it
is
not
without
cause
that
this
canticle
or
song
is
named
the
Canticle
of
Canticles
,
or
song
of
songs
.
Besides
that
therefore
which
we
haue
already
drawne
from
this
text
,
I
say
that
it
is
not
without
great
cause
that
the
Lord
speaketh
in
this
place
of
a
Coche
or
horselitter
,
which
serueth
vnto
two
vses
,
namely
to
rest
in
&
to
trauail
in
both
together
.
Albeit
therefore
that
the
children
of
this
world
iudge
vs
to
be
as
they
suppose
in
the
most
tickle
&
vncertain
state
in
the
world
,
as
being
in
continuall
motion
&
agitation
,
&
(
as
the
Apostle
saith
1.
Cor.
4.11
.
)
vagabondes
,
hauing
no
certain
place
of
dwelling
:
notwithstanding
we
trauail
in
a
Coche
of
gold
,
borne
vp
with
pillers
of
siluer
,
couered
with
purple
,
&
with
infinit
matters
of
pleasure
&
recreation
carued
&
ingrauen
in
this
Coche
,
which
can
nether
be
ouerturned
,
nor
stopped
,
or
staied
for
one
minute
of
time
,
what
ruts
soeuer
or
hinderaunces
men
lay
in
the
way
of
it
within
or
without
,
although
it
make
not
alwaies
the
like
iournies
.
For
proofe
hereof
I
take
the
saying
of
the
Lord
.
Reioyce
,
saith
he
,
and
be
glad
when
men
reuile
you
,
and
persecute
you
,
and
say
all
manner
of
euill
against
you
for
my
names
sake
,
falsely
.
Math.
5.11
.
For
when
are
we
shocked
and
mightily
tossed
if
not
then
?
But
in
the
meane
time
we
are
so
conducted
in
this
Coche
that
these
shocks
&
shakinges
,
which
seeme
to
them
without
to
menace
our
ouerturning
,
are
vnto
vs
within
no
other
then
as
a
man
woulde
saie
,
a
daunsing
&
pleasant
rocking
,
to
the
vtter
despiting
of
all
those
who
laugh
at
that
which
cannot
come
to
passe
,
to
wit
,
our
ruine
and
downefall
:
and
they
themselues
while
they
laugh
at
vs
,
fall
into
the
ditch
they
digged
for
vs
,
as
we
see
how
the
Prophet
taketh
vp
an
holy
laughter
vpon
them
:
Psa.
9.25.16
.
And
the
Apostle
is
bold
to
defy
all
those
which
assault
him
,
be
they
on
high
or
belowe
:
Rom.
8.38.39
.
who
was
no
frantike
when
he
saide
,
teaching
vs
to
say
the
like
with
him
,
that
he
thought
he
neuer
had
occasion
of
reioysing
&
vaunting
himselfe
,
but
in
the
crosse
of
Iesus
Christ
,
by
which
,
saith
he
,
I
am
crucified
vnto
the
world
,
Ga.
6.14
.
This
Coche
then
is
such
as
wherein
we
may
trauaile
on
still
and
take
our
rest
:
but
yet
not
without
some
agitation
.
For
this
Coche
is
driuen
through
the
mountaines
down
a
thousand
downfalles
of
the
world
.
They
,
saith
the
Lord
,
who
are
in
kings
houses
and
pallaces
weare
soft
clothing
:
Math.
11.8
.
Let
them
therefore
being
cambericke
clad
and
fether
laid
,
go
faire
and
softly
downe
to
hell
,
if
they
will
take
no
other
way
then
that
.
But
as
for
vs
,
let
vs
suffer
our selues
to
be
carried
into
Paradise
with
all
the
iumpes
&
ioltings
it
shall
please
God
,
so
we
ariue
at
the
end
we
tend
vnto
,
by
the
way
which
our
head
&
chiefe
Captaine
is
gone
,
Rom.
8.17
.
Heb.
10.20
.
2
True
it
is
that
the
chiefest
of
them
,
of
whose
case
I
speake
,
alleadge
the
contrarie
,
and
say
that
they
are
the
men
who
keepe
the
straite
and
narrowe
way
,
who
beare
the
brunt
of
the
ill
weather
:
whereas
we
seeke
after
nothing
else
but
the
liberty
of
the
flesh
.
For
they
abstaine
from
marriage
,
but
we
haue
wiues
.
Chast
men
good
Lord
&
continent
:
if
you
beleeue
not
mee
,
let
their
courtisanes
,
their
concubines
,
their
stewes
&
brothel-houses
,
their
Sodome
and
Gomorrha
which
infect
the
heauen
and
the
earth
,
be
witnesses
.
And
to
the
end
they
alleage
not
that
they
approue
not
these
thinges
,
but
condemne
them
as
deepely
as
wee
doe
:
let
them
shewe
mee
what
they
indeuour
to
the
contrarie
,
they
I
say
,
who
haue
both
the
spiritual
&
the
temporall
sworde
,
&
should
take
order
against
such
shameful
filthinesse
,
either
by
ecclesiasticall
censures
,
according
vnto
the
holy
Ghost
speaking
by
the
mouth
of
Saint
Paul
,
which
ought
to
serue
for
an
inuiolable
rule
,
or
at
the
least
according
vnto
the
canons
,
how
euer
they
dispense
with
gods
Lawe
,
which
is
a
thing
vtterlie
intolerable
,
either
by
such
punishments
at
the
least
as
the
ciuil
lawes
of
the
Paynims
themselues
haue
appointed
,
seeing
they
occupy
the
places
of
temporal
estates
&
seignories
.
And
seeing
their
head
hath
power
,
as
he
pretendeth
hee
hath
,
ouer
Emperours
and
Kinges
themselues
,
why
doth
he
not
execute
it
against
those
who
gouerne
their
people
and
subiectes
so
il
?
Because
,
his
subiects
would
tel
him
,
you
must
first
begin
with
your selues
,
with
your
cleargie
,
&
your
Sodome
.
They
fast
&
abstain
from
eating
of
flesh
a
great
part
of
the
yeare
.
And
what
do
we
?
We
haue
taken
away
the
Lent
,
&
eate
euery
day
indifferently
fish
or
flesh
,
or
both
.
We
cal
to
witnesse
of
their
fastings
,
&
great
pains
they
take
for
the
Church
,
their
faces
and
their
bellies
,
their
Katers
,
Butlers
&
Cooks
,
&
how
many
millions
of
flagans
&
bottels
?
They
sing
Mattins
,
many
Masses
,
little
and
great
:
they
haue
their
houres
,
first
,
third
,
sixt
,
ninth
,
their
Vespers
,
Complins
&
Salutations
.
And
what
do
we
?
We
do
nothing
but
preach
.
It
is
true
,
&
I
confesse
it
,
that
all
their
busines
consisteth
in
chaunting
&
thrush-warbling
.
And
what
paines
thinke
we
doth
that
good
holy
father
take
to
be
carried
vpon
mens
shoulders
,
to
lift
vp
his
foot
so
oft
to
haue
his
pantofle
kissed
,
to
tell
ouer
so
many
millions
of
Crownes
which
come
flowing
in
vnto
him
on
all
sides
,
besides
the
fatherly
and
continuall
care
he
taketh
to
haue
the
booty
and
spoile
of
so
many
soules
,
and
bodies
,
so
lamentably
bewitched
to
their
own
sight
and
knowledge
?
Goodly
marks
doubtles
of
the
true
Catholique
Church
,
and
perpetuall
enemie
of
the
world
,
Iam.
44.
to
see
Meffiers
the
reuerendissimies
haue
their
long
tailes
carried
vp
by
their
traine-bearers
,
afterward
trained
vp
and
downe
in
their
Coches
with
their
courtisans
,
to
make
the
very
Sunne
to
blush
at
their
impudent
shamelesnes
:
&
yet
these
are
the
Nurcery
of
that
Oecumenicall
See
.
What
shal
I
say
of
them
who
are
gaping
after
these
Cardinals
hats
?
what
of
these
goodly
gardiatane
bishops
,
of
these
bishops
titularie
,
&
portatiue
,
of
Abbots
,
Priors
,
and
the
like
,
with
whom
we
may
iustly
suppose
that
the
diuell
himself
maketh
himselfe
sport
,
though
all
of
them
serue
him
in
good
earnest
,
except
it
bee
such
as
openly
both
by
their
wordes
,
and
all
their
horrible
dissolutions
shewe
that
they
beleeue
neither
in
God
nor
in
the
diuell
.
For
beholde
to
what
point
the
world
is
come
.
And
as
for
these
great
religious
men
who
merite
both
for
themselues
&
others
,
alack
how
ill
they
be
lodged
in
their
royall
and
more
then
royall
pallaces
:
alacke
poore
men
how
they
are
famished
,
when
the
world
fighteth
who
shall
bestow
most
vpon
them
,
and
their
own
mouth
is
neuer
stopped
not
to
demaund
,
or
their
hands
so
troubled
with
the
gout
,
not
to
take
and
receiue
whatsoeuer
comes
.
O
the
small
warmth
they
haue
in
their
Iacobine
chambers
!
ô
how
ill
they
are
clothed
in
their
frocks
and
other
their
habits
,
which
haue
no
fault
in
them
nether
winter
nor
sommer
!
ô
the
hard
penaunce
discipline
they
beare
at
their
girdle
!
ô
the
poore
fraternity
of
Iesus
,
who
haue
gotten
within
the
compasse
of
thirty
yeares
more
by
their
charitable
gratuitie
,
then
all
the
rest
of
the
monks
in
fiue
hundred
yeares
before
them
!
3
If
hereupon
it
be
replied
that
there
are
some
truly
religious
who
go
wolward
and
in
haire
,
liue
hardly
and
austerely
,
whip
and
scourge
themselues
in
good
earnest
:
though
we
graunted
them
al
this
,
and
that
they
did
an
hundred
times
more
then
is
reported
of
them
,
yet
come
they
nothing
neare
Baals
priestes
who
cutte
and
sliced
themselues
with
rasors
hauing
crien
out
from
morning
vntill
noone
,
whom
Elias
notwithstanding
with
full
mouth
mocketh
3.
Kings
.
18.27
.
or
the
religious
Mahumetanes
of
diuers
sorts
and
fashions
.
And
how
euer
it
be
,
if
austerity
of
life
were
an
essential
marke
of
true
religion
&
holines
▪
(
as
the
poore
&
simple
people
beare
themselues
in
hand
it
is
)
then
were
saint
Iohn
Baptist
to
be
preferred
before
Christ
Math.
3.4
.
not
that
we
blame
or
discommend
temperancie
,
as
neither
the
exercise
required
to
tame
and
subdue
this
body
of
ours
which
rebelleth
against
the
spirite
.
But
contrariwise
we
say
,
that
such
ought
the
life
of
euery
Christian
to
be
,
and
we
confesse
that
we
faile
in
the
other
extreme
,
as
if
hauing
taken
away
the
superstitious
distinction
of
daies
and
meates
,
we
had
forbidden
men
to
fast
,
to
giue
themselues
to
praier
and
al
holy
exercises
:
not
as
if
we
had
commaunded
euery
day
to
eate
fish
and
flesh
.
We
say
therefore
in
summe
,
that
for
a
man
to
feed
his
horse
moderately
,
yea
to
make
him
to
fast
,
when
,
and
so
as
need
requireth
(
for
fearing
least
fatted
at
too
much
ease
,
he
waxe
headstrong
and
fall
to
kicking
and
flinging
,
in
steede
of
carrying
his
rider
well
and
quietly
)
is
farre
an
other
thing
,
then
by
hard
and
euill
handling
of
him
to
make
him
vtterly
vnprofitable
,
in
such
sort
that
he
fainteth
&
falleth
flat
vnder
a
man
,
or
cannot
but
with
much
adoe
,
set
one
foote
before
an
other
,
when
a
man
would
vse
him
.
Moreouer
we
ad
that
it
is
an
vniust
and
intolerable
thing
to
make
the
rules
of
such
exercises
certaine
and
generall
,
which
thing
was
neuer
appointed
by
the
word
of
God
,
nor
practised
in
the
christian
Church
so
long
as
it
continued
in
her
puritie
,
seeing
that
vnder
the
yoke
of
the
law
it selfe
there
was
but
one
fasting
day
appointed
generally
to
be
obserued
euery
yeare
.
I
ad
further
,
that
whereas
the
best
&
the
most
excellentest
works
which
the
holy
Ghost
worketh
in
those
who
are
most
holy
,
cannot
be
taken
in
accompt
for
satisfaction
of
our
gilt
,
or
payment
of
our
sinnes
before
God
:
it
is
a
most
abhominable
error
to
thinke
to
gaine
paradise
by
eating
or
not
eating
by
marying
or
not
marying
,
by
eating
flesh
or
eating
fish
.
But
I
confesse
I
doe
the
world
great
wrong
to
enter
into
dispute
of
such
thinges
against
them
,
against
whose
vnchast
&
gluttenous
Epicurian
life
the
heauen
and
the
earth
demaund
iustice
at
Gods
hand
.
Leauing
them
therefore
to
be
carried
in
their
Coch
in
full
gallop
to
the
place
assigned
them
,
I
referre
them
by
the
way
vnto
that
which
all
the
Prophets
haue
written
against
the
hypocrites
and
traditionaries
of
their
time
,
and
vnto
that
which
the
Lord
himselfe
saith
in
so
many
places
of
the
Euangelistes
,
and
saint
Paul
expresly
Rom.
14.17
.
speaking
of
that
which
was
for
a
time
forbidden
by
the
commandement
of
God
himself
,
who
hath
not
buried
Moses
to
make
place
for
humane
traditions
,
Coloss.
2.23
.
1.
Timot.
4.3.8
.
4
Let
vs
now
returne
to
this
Coche
of
the
bridegrome
,
prepared
by
him
therein
to
receiue
his
spouse
.
A
man
may
therefore
maruaile
why
there
is
here
no
mention
made
of
wheeles
or
of
Coch-horses
:
thinges
which
seeme
altogether
necessarie
to
make
this
Coche
to
goe
.
But
the
reason
is
euident
,
namely
because
this
Coche
moueth
not
properly
by
any
humaine
art
&
industrie
,
but
by
the
sole
vertue
&
power
of
him
who
made
the
Coche
and
conducteth
it
after
a
most
especiall
and
diuine
manner
.
And
yet
this
is
not
therefore
to
exclude
the
ministery
,
either
of
Angels
,
which
thing
is
represented
vnto
vs
in
that
heauenly
chariot
which
Ezechiel
saw
with
his
wheels
:
Ezech.
1.5
.
or
that
of
men
,
seeing
that
before
the
spouse
was
compared
vnto
the
Coch-horses
of
Pharao
,
as
also
Elizeus
said
seeing
Elias
carried
vp
on
high
,
My
father
,
my
father
,
the
chariot
of
Israell
and
the
horsemen
thereof
,
2.
King
.
2.11
.
or
naturall
causes
,
whereof
mention
is
made
Exod.
1.10.13
.
&
14.21
.
&
Psal.
18.11
.
but
to
shewe
vs
that
all
the
second
causes
(
the
question
beeing
of
that
which
concerneth
the
kingdome
of
God
)
doe
worke
alwaies
in
such
sort
,
that
God
reserueth
vnto
himselfe
the
glorie
of
the
effect
of
them
,
according
vnto
that
which
the
Apostle
saith
euen
of
his
owne
ministerie
,
that
he
which
planteth
and
he
which
watereth
is
nothing
(
I
meane
in
respect
of
the
inner
working
)
but
God
is
al
who
giueth
the
increase
,
1.
Cor.
3.7
.
So
farre
is
it
then
that
any
man
,
nay
any
Angell
of
heauen
can
guide
the
course
of
this
spiritual
Coch
,
that
contrariwise
themselues
must
be
guided
&
conducted
in
this
Coch
by
the
wheels
of
his
onely
prouidence
who
hath
made
it
&
conducteth
it
,
&
that
by
such
carriers
,
mountains
&
valleys
incomprehensible
vnto
any
creature
.
Notwithstanding
the
holy
ministery
was
not
omitted
in
the
description
of
this
Coch
,
in
which
they
were
represented
by
the
pillers
of
siluer
as
we
declared
this
day
eight
daies
5
Besides
all
this
,
the
in-side
of
this
Coche
beeing
richly
and
costlie
carued
for
a
testimonie
of
the
dilections
of
this
Bridegrome
toward
the
daughters
of
Ierusalem
,
ought
not
to
bee
lightly
passed
ouer
.
And
what
is
all
this
else
,
but
that
which
is
comprised
in
the
sacred
bookes
of
the
Scripture
filled
with
an
infinite
number
,
not
of
dead
pictures
,
or
such
as
are
of
humane
woorkmanshippe
,
but
of
memorable
stories
,
penned
and
vttered
by
the
holy
Ghost
.
Let
vs
therefore
now
,
my
brethren
,
enter
into
this
Coche
,
&
let
vs
see
whether
it
be
possible
to
see
and
behold
any
thing
in
heauen
or
in
earth
,
which
may
be
compared
vnto
these
caruings
and
engrauings
.
There
we
see
first
,
this
great
woorke-master
,
making
all
of
nothing
,
all
things
appearing
sodainly
at
the
sound
of
his
woord
,
and
this
goodly
principall
peece
of
work
of
man
,
mouled
as
it
were
vpon
the
patterne
of
the
Diuinity
it selfe
,
Genes.
1.26
.
There
we
see
afterward
this
mightie
Creator
in
the
person
of
him
who
was
after
made
our
deliuerer
and
redeemer
in
person
,
running
after
those
two
forlorne
children
,
applying
vnto
that
deadly
wound
,
so
soone
as
it
was
made
the
remedy
of
an
immortality
farre
more
excellent
then
that
whereof
our
first
parent
had
depriued
himselfe
,
and
vs
all
his
posterity
,
Genes.
3.1
.
Go
we
farther
&
behold
the
Bowe
of
the
Lorde
engrauing
in
heauen
the
patience
of
the
Creator
which
endureth
still
vnto
this
day
,
Gen.
8.13
.
notwithstanding
our
rebellion
continued
almost
four
thousand
yeares
after
the
flood
.
Looke
we
farder
,
and
with
what
pleasure
doe
we
behold
Abraham
,
Isaack
,
and
Iacob
,
walking
through
infinite
by-waies
&
dangerous
,
and
in
the
space
of
foure
hundred
years
their
race
,
amidst
most
prophane
people
,
ful
of
vnthankefulnes
&
desperate
rage
,
multiplied
vnto
the
number
of
six
hundred
thousand
persons
,
besides
the
weomen
and
little
children
.
Behold
a
litle
farder
the
vndauntable
insolencie
of
Pharao
minding
to
stay
the
course
of
this
Coche
beaten
and
vanquished
,
by
frogs
,
by
flies
,
by
lice
,
at
the
shaking
only
of
the
rodde
of
one
of
the
seruantes
of
this
great
king
.
Behold
after
this
the
Coche
charged
with
so
great
a
multitude
passing
on
drie
land
through
the
midst
of
the
sea
,
which
swallowed
vp
all
the
enimies
which
pursued
it
:
behold
the
bread
sent
from
heauen
,
behold
with
one
stroke
of
a
small
rod
the
most
hard
rockes
cleft
,
to
water
almost
40.
yeares
long
all
this
multitude
.
Behold
the
Coche
,
arriued
at
the
riuer
of
Iordan
after
it
had
beaten
downe
&
battered
two
mightie
kings
,
passing
the
riuer
on
drie
ground
,
making
the
high
walles
of
Iericho
to
moulder
and
fall
to
ground
before
it
.
Behold
this
Coche
battering
downe
,
trampling
vnder
,
dashing
in
peeces
thirty
kings
beyond
Iordan
.
Behold
the
people
in
this
Chariot
of
triumph
,
victoriously
placed
in
the
land
of
promise
,
where
they
are
so
chastised
for
their
faultes
,
that
notwithstanding
they
obtain
in
the
end
,
so
many
miraculous
trophees
as
this
Coch
sustained
assaults
,
yea
beating
down
their
enimies
sometimes
with
pitchers
,
Iud.
7.
sometimes
with
an
Oxe-goade
,
Iud.
3.31
.
though
for
one
time
he
suffered
his
Arke
,
which
was
as
it
were
his
seate
in
the
conducting
of
his
Coche
,
to
be
taken
as
it
were
prisoner
:
but
what
?
This
was
to
cut
off
Dagons
legs
and
arms
,
1.
Sam.
5.4
.
to
strike
his
enimies
on
the
hinder
parts
,
&
by
lashing
them
with
the
whip
to
make
them
serue
him
for
horses
&
thillers
to
bring
his
Coch
whither
pleased
him
.
There
folowe
after
this
,
lamentable
&
heauie
things
,
but
the
Coch
remaining
selfe-vpright
,
only
discharging
it self
of
many
which
had
shoued
themselues
into
it
,
&
became
vnwoorthy
to
abide
in
it
.
Such
was
amongst
others
that
caitiue
Saul
,
hauing
embrued
himselfe
with
the
blood
of
one
of
the
principall
pillars
of
this
Coche
,
1.
Sam.
22.16
.
and
it
seemed
that
then
,
and
after
that
,
this
Coche
was
ouerturned
,
or
altogether
staied
.
But
God
did
speedily
prouide
for
it
,
hauing
raized
a
faithful
Cocher
representing
himselfe
,
I
meane
Dauid
that
great
Prophet
and
king
,
who
hauing
conquered
and
afterward
prepared
Hierusalem
,
raised
vp
to
honor
,
and
so
farre
fauoured
of
God
as
to
be
called
his
Cittie
,
his
House
,
his
Rest
,
and
hauing
finally
prouided
&
disposed
all
the
furniture
of
this
Coche
,
repaired
as
it
were
all
a-new
,
hee
left
for
successour
the
chiefe
builder
thereof
,
namely
his
sonne
Salomon
,
who
brought
this
excellent
woorcke
vnto
an
ende
with
such
direction
,
wisedome
,
and
magnificencie
,
that
there
was
neuer
seene
among
the
Kinges
of
this
world
the
like
thing
,
beeing
in
this
respect
the
figure
of
the
true
Salomon
,
King
of
peace
,
and
Lorde
and
eternall
sonne
of
Dauid
.
Loe
these
are
the
pictures
of
the
in-side
of
this
Coch
of
which
the
Spouse
speaketh
in
this
place
,
as
being
engrauen
and
carued
in
the
inside
thereof
.
6
And
if
a
man
will
passe
beyond
the
time
of
Salomon
,
as
the
holy
Ghost
intending
prophetically
to
bring
forth
testimonies
of
the
dilections
of
this
bridegrome
vntill
his
comming
in
person
,
yea
euen
vnto
the
end
and
consummation
of
the
world
,
we
shall
find
that
the
nearer
the
time
and
terme
appointed
of
God
approcheth
for
the
reall
execution
of
his
promises
,
the
more
euidently
did
the
ardent
affection
of
this
bridegrome
shew
it selfe
towards
his
Ierusalem
,
how
peruerse
and
vnthankefull
so
euer
she
shewed
her selfe
.
But
some
man
might
think
that
this
Coche
was
then
at
the
least
somewhat
euil
affected
,
when
of
12.
tribes
10.
were
cast
out
of
this
Coche
vnder
Roboam
.
But
this
is
cleane
contrarie
.
For
as
a
family
of
12.
persons
,
whereof
ten
should
be
found
traytors
and
such
as
had
conspired
the
death
of
their
mother
,
is
neuer
a
whit
endammaged
by
the
casting
of
those
ten
rebellious
and
disloyal
persons
out
of
doores
,
but
rather
eased
and
purged
of
great
filth
:
so
did
the
Lord
by
throwing
out
of
his
Coche
such
caitifes
and
miscreaunts
.
And
as
for
the
remnaunt
which
remained
in
this
Coche
if
the
king
againe
take
a
viewe
many
times
of
the
estate
of
his
house
,
what
hath
followed
thereof
but
which
happeneth
vnto
barnes
and
garners
,
namely
that
the
corne
is
the
purer
and
cleaner
the
oftener
it
is
winowed
and
sifted
?
It
is
true
it
might
seeme
that
finally
this
Coche
beeing
most
miserablie
guided
by
them
vnto
whome
this
King
had
giuen
the
chardge
thereof
,
was
not
onely
ouer-turned
but
broken
into
a
million
of
pieces
,
nay
turned
vtterly
into
dust
and
pouder
,
though
it
often
resisted
,
and
namely
vnder
Iosaphat
and
Ezechias
.
But
what
?
If
wee
consider
well
of
all
wee
shall
finde
the
cleane
contrary
.
For
so
farre
is
it
that
they
who
seeme
to
haue
hadde
this
aduauntage
might
vaunt
them-selues
of
those
victories
,
that
contrariewise
it
is
the
King
himselfe
who
ledde
and
conducted
and
sette
him-selfe
his
enemies
a
worke
,
not
to
ouerthrowe
and
ruinate
his
Coche
,
but
first
to
discharge
it
of
that
great
number
of
villanous
and
prophane
persons
gotten
into
it
,
and
afterwarde
to
vnharnish
it
:
and
thirdly
because
it
had
a
long
iourney
to
make
,
namely
as
farre
as
Babel
ouer
so
many
riuers
and
troublesome
waies
,
and
minding
also
as
it
were
to
vnthawe
his
people
waxen
stiffe
and
benommed
with
ouermuch
ease
they
sate
at
,
it
pleased
him
to
guide
them
on
foot
euen
into
Chaldea
,
vsing
the
Chaldeans
as
his
Sompters
,
to
cary
his
vessel
of
gold
and
of
siluer
,
which
he
deliuered
them
as
it
were
in
keeping
.
And
as
for
his
Coch
,
seeing
it
so
villanouslie
vsed
and
so
il
handled
as
it
was
,
he
would
not
onely
haue
it
to
be
vnharnished
as
I
said
before
,
but
also
vnpinned
,
disioynted
and
pulled
asunder
;
but
yet
so
that
the
peeces
remained
sound
&
good
,
as
indeed
in
his
good
time
he
set
it
together
againe
,
&
that
by
the
appointment
&
ordinance
of
the
Kings
themselues
otherwise
his
enemies
and
successors
of
them
who
had
pulled
it
in
peeces
.
If
hereupon
a
man
reply
vnto
mee
the
seruitude
of
the
people
of
God
,
I
confesse
it
,
for
they
had
wel
deserued
it
:
but
I
adde
that
during
this
verie
captiuity
,
beholde
the
people
how
captiue
and
prisoner-like
soeuer
they
were
,
gouernour
of
Babylon
in
great
authority
in
the
person
of
Daniel
,
beholde
the
royal
edictes
for
the
worshipping
of
the
God
of
Daniel
,
beholde
the
tyrant
himselfe
brought
to
feede
among
the
brute
beastes
,
behold
Babylon
it selfe
captiue
,
and
the
people
of
god
restored
&
restablished
with
great
priuileges
,
&
restitution
of
their
holy
vessels
.
And
what
afterward
?
Is
not
this
that
King
who
beate
downe
the
Kings
of
Syria
and
of
AEgypt
,
though
sometime
he
had
giuen
them
an
entrance
euen
into
his
house
there
to
take
them
and
entrap
them
?
7
And
if
we
passe
yet
farther
wee
shal
see
that
it
was
then
,
then
I
saie
indeede
,
that
this
great
King
shewed
his
infinit
dilection
and
loue
towardes
his
Ierusalem
(
that
which
went
before
being
nothing
else
but
the
pledges
as
it
were
of
the
fiansailes
)
when
he
set
vp
this
Coch
of
his
in
Ierusalem
which
with
an
incredible
swiftnesse
passed
from
East
to
West
,
and
from
North
to
South
by
the
mighty
and
impetuous
winde
of
his
mouth
,
represented
on
the
daie
of
Pentecost
by
two
thinges
most
swift
and
light
,
and
of
most
suddaine
effect
,
namely
by
a
mighty
and
violent
rushing
wind
,
and
by
fire
in
the
similitude
and
likenesse
of
tounges
.
And
this
is
indeede
the
time
when
both
the
mighty
power
and
more
then
cordial
affection
of
the
King
of
this
Coch
trained
indeed
vpon
the
winges
of
the
foure
windes
,
appeared
;
hauing
beaten
downe
that
great
mount
of
the
Romane
Monarchie
,
and
blowing
now
to
ruine
and
ouerthrow
the
beast
moulded
vpon
this
pattern
and
seated
in
the
Temple
of
God
vpon
the
very
same
seuen
hils
.
For
the
declaring
of
which
things
in
particular
it
is
not
one
sermon
,
nay
the
life
of
many
men
one
after
another
can
serue
.
8
Onely
I
wil
saie
that
this
second
Coch
not
new
in
it selfe
,
but
spiritual
in
asmuch
as
it
was
figured
by
the
first
beeing
externall
and
grosse
according
vnto
the
time
,
beeing
fallen
after
certaine
ages
into
most
wicked
handes
,
and
most
wickedlie
and
vilely
conducted
,
hath
beene
harnished
againe
in
our
time
,
and
restored
vnto
his
former
estate
,
hauing
trauersed
,
as
stil
it
doth
trauerse
a
great
part
of
the
world
,
with
terrible
iuts
,
but
so
guided
by
him
which
is
in
heauen
and
keepeth
vp
the
wheeles
thereof
without
forsaking
them
,
that
God
bee
thanked
therefore
,
the
greatest
&
mightiest
who
endeuoured
with
al
their
force
to
staie
the
course
of
it
,
haue
serued
for
litter
,
being
beaten
downe
and
trampled
vnder
it
:
and
if
there
haue
beene
anie
who
through
the
violence
of
such
shogginges
are
leapt
out
of
the
Coch
,
it
hath
beene
to
flie
vp
on
high
,
whither
this
Coch
leadeth
al
it
carieth
,
causing
them
to
leaue
only
their
case
on
earth
,
aswell
to
serue
for
a
reproch
and
perpetuall
remorse
of
conscience
vnto
some
,
as
to
leaue
vnto
others
an
example
of
firme
and
inuincible
constancie
.
And
seeing
that
God
hath
bestowed
this
grace
vpon
vs
,
my
brethren
,
yea
continued
so
long
a
time
,
as
to
haue
set
vp
his
Coch
amongst
vs
also
,
&
to
haue
receiued
vs
into
it
as
it
were
out
of
all
the
countries
of
the
woorld
,
let
vs
be
heedefull
to
behaue
our selues
as
it
becommeth
vs
,
that
we
bee
neuer
cast
out
of
it
,
and
to
pray
vnto
God
with
Dauid
,
Psal.
23.6
.
and
27
4.
that
we
maie
continue
in
it
al
the
time
of
our
life
,
and
that
hee
wil
there
entertaine
vs
with
his
fauour
,
vntil
that
latter
daie
in
which
wee
shal
be
carried
vp
on
high
,
there
to
raigne
with
him
eternally
,
1.
Thess.
4.17
.
Amen
.
Almighty
God
,
&c.
THE
XXIX
SERMON
.
Our
help
be
in
the
name
of
God
&c.
It
is
written
as
followeth
in
the
third
Chapter
of
the
Canticle
of
Canticles
,
the
11.
verse
.
11
Daughters
of
Syon
,
come
forth
and
behold
this
King
Salomon
with
the
crowne
with
which
his
mother
crowned
him
in
the
daie
of
his
espousailes
and
the
gladnes
of
his
heart
.
1
The
knowledge
of
the
true
Iesus
Christ
,
and
of
the
true
Church
is
requisit
vnto
saluation
,
and
the
one
must
teach
vs
the
other
.
2
The
true
Church
insteede
of
busieng
her
mind
on
her selfe
,
giueth
herselfe
wholie
to
the
praising
of
her
Bridegrome
to
lead
al
the
world
vnto
him
.
3
Al
they
which
are
in
the
Church
are
not
therefore
of
the
Church
,
and
there
is
found
a
false
Catholique
Church
too
in
the
midst
of
the
true
.
4
A
man
must
first
goe
out
of
himselfe
to
contemplate
this
King
.
5
Secondlie
he
must
goe
out
of
Syon
it selfe
when
the
King
is
parted
thence
,
&
that
Babylon
hath
there
set
vp
her
banner
.
6
A
man
must
goe
foorth
,
but
it
is
to
find
and
contemplate
this
King
.
7
It
is
another
thing
to
contemplate
this
King
then
simply
to
looke
on
and
beholde
him
:
and
howe
this
contemplation
hath
beene
alwaies
entirelie
spirituall
,
the
spirit
notwithstanding
being
instructed
,
by
the
hearing
of
the
woorde
,
and
by
the
sight
of
the
Sacraments
.
8
Whereunto
and
to
whom
the
sensuall
contemplation
of
the
presence
of
this
king
being
in
the
world
serueth
.
9
Certaine
testimonies
that
we
should
not
nor
must
not
seeke
after
the
bodilie
presence
of
this
King
on
earth
,
since
the
time
he
is
ascended
the
heauens
.
10
A
conclusion
of
this
doctrine
teaching
vs
where
and
how
wee
must
contemplate
this
King
.
11
An
opposition
and
refutation
of
the
doctrine
contrarie
to
this
truth
.
12
An
exhortation
better
to
contemplate
and
serue
this
King
then
men
haue
done
.
13
This
King
is
souerain
,
spiritual
,
&
eternall
,
deliuering
ouer
to
no
creature
the
authoritie
of
imposing
Lawes
on
the
conscience
,
nor
to
noting
that
which
men
are
to
doe
concerning
his
seruice
,
nor
touching
that
which
wee
must
beleeue
vnto
saluation
.
14
What
the
commission
is
both
of
the
spirituall
officers
and
Christian
Magistrates
of
this
King
.
15
High
treason
committed
against
this
King
,
with
aunswere
to
the
obiections
of
the
same
.
16
An
exhortation
to
contemplate
and
knowe
this
great
King
and
Sauiour
.
THAT
which
we
haue
already
learned
as
wel
of
the
matter
as
of
the
building
and
adorning
of
the
Coche
Royall
,
ought
to
cause
vs
to
acknowledge
the
excellency
thereof
.
But
yet
we
must
confesse
that
that
which
is
within
is
a
great
deale
more
faire
,
I
meane
first
of
al
this
King
,
and
afterward
the
Queene
,
the
excellencie
of
whom
is
painted
foorth
vnto
vs
,
namely
that
of
the
King
by
the
mouth
of
the
Queen
,
and
that
of
the
Queene
by
the
mouth
of
the
King
,
both
of
them
good
and
certaine
witnesses
one
vnto
the
other
;
a
doctrine
of
all
others
especiall
and
necessary
.
For
first
seeing
eternall
life
consisteth
in
the
knowledge
of
the
father
in
his
sonne
whom
he
hath
giuen
vs
,
Ioh.
17.3
.
&
Satan
ceaseth
not
to
present
vnto
the
world
counterfeit
Iesusses
,
Matth.
24.5
.
&
so
by
consequent
false
Churches
,
there
is
nothing
more
necessarie
then
throughly
to
know
and
take
marks
of
the
true
Iesus
Christ
,
and
his
true
spouse
.
Secondly
there
are
not
a
few
men
who
care
neither
for
Iesus
Christ
nor
the
Church
as
they
ought
to
care
for
and
esteeme
them
,
because
they
do
not
thoroughly
know
of
what
valew
the
one
and
the
other
is
:
in
such
sort
that
such
maner
of
people
are
easily
enticed
an
other
way
by
the
vaine
appearance
of
the
world
dazeling
them
some
after
one
sort
,
others
after
an
other
,
1.
Cor.
7.31
.
besides
that
this
King
and
this
Queene
considered
with
the
eies
of
flesh
seem
so
foule
and
euill
fauoured
,
men
are
loth
to
come
too
near
them
,
so
farre
are
they
from
being
willing
to
keepe
themselues
vnto
them
,
Esay
.
53.2.3
.
&
1.
Cor.
4.9.13
.
And
therefore
it
is
not
without
cause
that
Psal.
45.14
.
it
is
said
,
that
this
beauty
is
within
,
which
thing
we
are
diligently
and
particularly
to
consider
.
Let
vs
therefore
consider
first
the
person
which
speaketh
,
then
to
whom
she
speaketh
,
and
afterward
how
and
whereof
shee
speaketh
,
to
the
end
we
may
make
our
profit
the
better
by
it
.
For
this
was
not
written
for
one
day
,
but
that
this
voice
should
ring
night
&
day
in
our
eares
,
pearcing
euen
vnto
the
diuision
of
the
soule
and
of
the
spirite
:
Heb.
4.12
.
It
is
therefore
the
spouse
which
speaketh
and
which
ought
to
be
heard
of
vs
vnder
pain
of
beeing
reckoned
&
accounted
among
profane
persons
and
publicanes
,
Math.
18.17
&
Luke
10.16
.
2
But
because
this
authoritie
of
the
true
Church
hath
serued
Satans
turne
at
all
times
,
in
transferring
it
vnto
the
false
,
we
must
therefore
withall
consider
what
this
true
spouse
is
,
to
take
heede
the
better
of
her
which
boroweth
her
name
.
It
is
therefore
she
not
which
entiseth
men
vnto
her selfe
,
as
harlots
doe
,
but
inciteth
them
to
contemplate
her
Bridegrome
,
yea
and
that
crowned
,
as
anon
by
Gods
grace
wee
will
handle
.
3
She
speaketh
vnto
the
daughters
of
Syon
,
that
is
to
say
,
vnto
them
whom
God
hath
vouchsafed
this
fauour
to
send
vnto
them
the
message
of
saluation
,
whether
they
receiue
it
as
they
ought
,
to
become
as
it
were
members
of
this
spouse
who
calleth
them
,
which
is
the
assembly
and
mysticall
bodie
of
the
beleeuing
:
or
whether
they
make
themselues
vnworthy
of
the
grace
which
God
offereth
them
.
This
is
signified
vnto
vs
in
the
parable
of
the
banquet
,
Luk.
14.14
.
in
which
we
must
note
that
which
is
there
said
that
all
they
who
were
inuited
began
with
one
accord
to
excuse
themselues
,
though
they
tooke
diuerse
excuses
,
to
shew
vs
that
there
is
also
aswell
a
false
Catholique
Church
,
that
is
to
say
a
Church
generall
agreeing
in
that
which
is
ill
,
though
they
be
diuided
in
opinions
,
as
there
is
one
true
and
only
Catholike
Church
,
hearkening
vnto
with
one
accord
this
only
&
true
bridegrome
.
And
this
is
the
cause
why
I
saide
before
that
there
are
two
sortes
of
daughters
of
Syon
,
so
called
because
the
terrestriall
Ierusalem
was
the
mother
Cittie
of
the
people
of
God
.
The
one
sort
therefore
were
as
it
were
the
waiting
gentle-women
of
this
spouse
,
to
enter
in
after
her
by
order
,
and
together
in
companie
vnto
the
marriadge
banquet
,
as
it
is
saide
,
Ps.
45.15
.
The
other
were
in
the
church
but
not
of
the
church
,
&
being
there
as
it
were
only
to
behold
what
was
done
there
,
or
otherwise
to
doe
their
owne
busines
,
of
which
sort
I
would
to
God
we
saw
not
so
many
of
the
like
examples
amongest
vs
.
4
Now
to
come
vnto
the
third
point
,
namely
the
better
to
vnderstand
of
whom
,
and
how
this
spouse
speaketh
,
we
must
especially
waigh
&
consider
her
wordes
.
Come
forth
saith
she
.
And
how
so
?
For
if
Syon
be
the
habitation
of
the
Church
,
why
should
a
man
come
forth
of
it
to
behold
the
King
who
notwithstanding
hath
there
chosen
himselfe
his
habitation
?
Psal.
87.2
.
&
132.15
.
I
answere
that
this
serueth
not
but
for
a
sharper
condemnation
,
to
be
corporally
in
Syon
,
if
our
affection
be
not
there
also
,
and
that
to
haue
our
affection
there
is
to
goe
forth
of
our selues
,
to
say
with
the
Apostle
Gal.
2.20
.
I
liue
,
howbeit
no
longer
I
,
but
Christ
liueth
in
me
.
5
Moreouer
when
as
Ierusalem
it selfe
is
for
the
most
part
polluted
and
defiled
,
&
the
king
is
in
this
respect
driuen
forth
and
chased
thence
,
a
man
must
go
forth
if
he
will
contemplate
him
,
as
in
deede
this
King
went
forth
,
and
hath
raunsomed
and
redeemed
vs
,
being
crucified
without
the
terrestriall
Ierusalem
,
where
we
must
also
go
forth
after
him
,
as
the
Apostle
warneth
vs
,
Heb.
13.12
.
So
this
is
then
an
other
reason
why
we
should
goe
forth
,
whereof
the
spouse
in
this
place
speaketh
,
and
this
pollution
is
shewed
vs
by
many
examples
.
Pilate
was
within
Ierusalem
as
was
also
Herode
,
and
yet
so
farre
were
they
from
knowing
of
Iesus
Christ
though
he
were
before
their
eies
together
with
the
iustice
of
his
cause
,
that
contrariwise
the
one
condemned
him
against
his
own
conscience
,
the
other
sent
him
away
with
ignominie
.
Yea
the
very
troupes
and
companies
who
the
day
of
his
entrance
cryed
so
loud
,
Hosanna
,
ceased
not
to
cry
the
friday
following
,
away
with
him
▪
away
with
him
,
crucifie
him
.
It
is
not
therefore
without
cause
,
that
it
is
saide
vnto
the
daughters
of
Syon
that
they
must
come
forth
to
contemplate
this
King
crowned
.
And
we
haue
at
this
day
more
neede
then
euer
of
this
aduertisement
,
the
same
belonging
properly
vnto
vs
which
was
saide
vnto
this
spouse
her selfe
Psal.
45.11
.
who
now
teacheth
her
daughters
the
same
lesson
,
Forget
thy
people
and
thy
fathers
house
,
as
we
are
also
bidden
to
doe
:
Luk.
14.26
.
And
in
what
state
was
Syon
then
when
Babylon
had
planted
her
banners
in
the
very
middest
of
Syon
,
as
it
hapned
to
the
people
,
when
Bethel
was
turned
into
Bethauen
,
that
is
to
say
,
the
house
of
God
into
the
house
of
iniquitie
,
according
vnto
that
which
was
foretold
by
Dauid
Psal.
118.22
.
by
Esay
.
28.
by
Ierem.
14.14
.
by
Ezechiel
in
his
whole
13.
Chapter
,
by
Iesus
Christ
the
master
,
Matth.
23.38
.
hauing
driuen
and
that
at
two
sundry
times
out
of
the
house
of
his
father
those
whom
he
calleth
theeues
,
Luk.
19.46
.
together
with
the
buiers
&
sellers
,
Ioh.
2.14
.
Math.
21.12
.
and
who
finally
set
fire
in
it
&
left
not
a
stone
vpon
a
stone
Math.
24.2
.
Now
who
can
say
that
this
visible
company
was
then
the
true
Church
and
not
rather
directly
opposed
vnto
it
?
And
which
therefore
was
not
to
be
forsaken
according
vnto
the
commaundement
of
the
Lord
,
Math.
15.14
.
To
depart
with
the
Eagles
thither
,
where
the
dead
body
was
,
Luk.
17.37
.
Now
that
the
like
should
come
to
passe
in
the
christian
Church
,
and
especially
in
that
of
Rome
,
the
Apostles
haue
most
clearely
foretolde
vs
,
namely
saint
Paul
,
Act.
20.30
.
1.
Tim.
4.2
.
&
2.
Thess.
2.4
.
&
S.
Iohn
in
the
Apocalyps
.
according
vnto
the
exposition
of
the
greeke
and
latine
authors
.
Who
can
doubt
therefore
,
but
the
same
being
come
to
passe
in
our
time
in
the
Weast
and
East
Christendome
as
it
is
apparant
vnto
the
eie
vnto
such
as
are
not
altogether
blind
,
we
ought
to
come
forth
out
of
that
Sion
polluted
and
transformed
into
Babylon
,
&
follow
the
example
of
the
Leuits
vnder
Ieroboam
,
2.
Chr.
11.13
.
and
the
saying
of
the
Lorde
,
Mat.
15.14
.
&
the
practise
of
the
Apostle
,
Act.
19.9
.
So
haue
we
done
in
our
time
,
&
so
do
,
&
wil
doe
alwaies
in
such
a
case
all
the
true
children
of
God
,
withdrawing
themselues
from
this
West
Babylon
that
they
perish
not
with
it
,
but
know
and
contemplate
this
king
crowned
,
to
ioine
themselues
vnto
him
,
leauing
the
creast
of
her
which
is
seated
vpon
the
seuen
mountaines
,
vntill
God
in
his
time
send
her
into
the
lake
of
fire
and
brimstome
,
Apoc.
20.10
.
In
a
word
,
because
it
is
a
thing
vnpossible
to
serue
Iesus
Christ
and
Baal
,
and
there
is
no
communion
betweene
light
and
darknesse
,
2.
Cor.
6.14
.
we
must
abandon
&
forsake
the
kingdome
of
darkenes
if
we
will
see
vnto
saluation
this
king
of
light
.
6
Come
foorth
therefore
saith
this
Queene
vnto
her
daughters
.
But
what
to
doe
?
For
it
is
an
easie
thing
to
goe
,
naie
to
leap
out
of
one
mischiefe
into
another
.
And
wee
see
at
this
daie
(
alas
a
most
miserable
case
)
where
many
forsake
superstition
to
cast
themselues
headlong
into
impiety
,
and
as
it
is
said
,
Luk.
11.26
.
chaunge
one
diuel
into
seuen
others
worse
then
he
was
.
7
Behold
therefore
the
reason
why
this
Queene
addeth
,
and
contemplate
the
King
Salomon
.
But
we
must
know
what
it
is
to
contemplate
.
It
is
not
simplie
to
looke
vpon
a
thing
,
as
at
the
entrances
of
kings
euery
man
getteth
him
vp
into
a
windowe
,
or
goeth
out
into
the
streete
to
see
him
passe
by
,
and
after
that
there
is
an
end
.
But
to
contemplate
is
rather
an
action
of
the
mind
then
of
the
eies
,
when
to
take
the
thorough
viewe
of
a
thing
&
perfectly
to
know
it
,
a
man
looketh
round
about
it
&
peereth
to
the
very
bottome
:
which
is
saide
of
S.
Peter
when
he
came
vnto
the
Sepulcher
,
and
leaned
his
bodie
downe
into
it
to
see
throughly
whether
the
body
of
the
Lorde
were
there
or
no
,
Luk.
24.12
.
Yea
but
will
some
man
say
,
when
these
thinges
were
written
,
the
king
figured
by
Salomon
was
not
yet
visible
,
seing
he
had
not
yet
put
on
him
our
flesh
,
&
yet
stil
at
this
day
,
hauing
withdrawen
himselfe
so
far
from
vs
shall
not
be
seene
vntill
his
latter
comming
.
I
confesse
al
this
,
&
I
say
farther
that
euen
so
long
as
he
was
in
this
world
truely
visible
and
in
sensible
and
palpable
flesh
,
yea
after
his
resurrection
,
Luk.
24.39
.
so
far
is
it
notwithstanding
,
that
this
visible
nature
caused
him
to
be
knowen
,
that
contrariwise
to
see
him
man
as
others
,
and
so
vile
and
contemptible
without
,
was
as
it
were
a
vaile
ouer
the
eies
of
the
beholders
,
hindering
not
only
such
as
were
carnal
,
as
they
who
called
him
Nazaren
,
Ioh.
1.47
.
and
Carpenter
the
sonne
of
a
Carpenter
,
Mar.
6.3
.
and
Herod
who
did
nothing
but
mocke
him
,
Luk.
23.11
.
but
his
disciples
also
to
see
and
apprehend
either
his
maiesty
,
or
that
which
we
ought
principally
to
seek
after
for
our
saluation
,
albeit
his
glory
shined
in
his
words
and
in
his
workes
.
And
this
is
the
cause
why
Iesus
Christ
aunswered
Philip
,
requesting
him
that
he
would
shew
him
his
father
,
Ioh.
14.9
.
that
it
was
expedient
that
he
should
depart
,
Ioh.
16.7
.
It
is
therefore
for
the
eies
of
the
vnderstanding
enlightened
by
the
spirit
of
God
to
found
the
secrets
of
God
,
which
are
reuealed
to
make
this
King
contemplated
and
knowen
.
But
our
outward
senses
serue
they
to
no
purpose
?
I
saie
contrariwise
(
setting
a
part
that
which
God
can
doe
,
and
which
he
hath
extraordinarilie
done
in
some
,
when
it
seemed
good
vnto
him
to
doe
this
miracle
)
that
two
outward
senses
of
ours
are
thereunto
not
onely
profitable
,
but
ordinarily
altogether
necessarie
,
to
wit
the
hearing
especiallie
,
and
after
that
the
eies
:
not
that
we
see
or
heare
this
King
in
person
,
but
because
that
by
this
meanes
he
informeth
our
vnderstanding
to
contemplate
and
to
know
him
.
For
if
hee
bee
knowen
and
conceiued
by
faith
,
and
faith
is
bred
in
vs
by
the
hearing
of
the
word
,
by
the
which
he
manifesteth
himselfe
vnto
vs
,
Rom
10.7
it
followeth
necessarily
that
it
is
in
the
word
of
this
king
that
wee
must
seeke
after
him
and
know
him
,
who
and
what
he
is
.
And
consequently
if
faith
be
a
vertue
which
hath
his
seat
in
the
vnderstanding
,
being
there
created
by
the
vertue
of
the
holy
Ghost
,
and
afterward
maintained
and
encreased
by
the
vse
of
the
visible
sacraments
,
in
which
the
vnderstanding
seeth
and
considereth
that
which
is
signified
and
presented
vnto
it
▪
it
followeth
that
this
apprehension
and
consideration
or
contemplation
be
spiritual
and
not
corporal
,
although
the
vnderstanding
be
informed
by
that
which
it
heareth
in
the
word
and
seeth
in
the
sacraments
.
For
if
it
were
otherwise
,
what
should
the
faith
of
the
fathers
be
,
who
went
before
his
comming
in
the
flesh
,
who
notwithstanding
did
so
throughly
contemplate
him
,
that
vnder
other
sacramentes
they
did
eat
the
same
meate
,
and
drank
the
same
drink
with
vs
,
being
made
partakers
of
this
tru
king
Salomon
,
without
whom
there
is
neither
faith
nor
eternall
life
,
1.
Cor.
10.3.4
.
So
did
our
father
Abraham
see
him
in
the
circumcision
,
which
was
vnto
him
a
signe
and
seal
of
his
iustification
by
faith
,
Rom.
4.11
.
because
he
embraced
the
word
when
hee
was
yet
vncircumcised
,
Rom.
4.3.10
.
So
did
the
holy
fathers
see
him
&
embrace
him
both
in
the
promises
hearde
and
receiued
by
faith
,
Heb.
11.
and
in
the
shadowes
of
the
ceremonial
Law
,
of
which
this
true
Salomon
was
the
substance
,
Col.
2.17
.
So
the
blessed
virgine
Marie
before
she
conceiued
him
essentially
in
her
virginal
womb
,
conceiued
him
by
the
eare
,
receiuing
by
a
true
faith
the
word
of
the
Angel
,
Luk.
1.38
.
as
Elizabeth
knew
it
by
a
Propheticall
spirite
,
and
praised
her
greatly
for
it
,
Luke
.
1.45
.
8
This
doth
not
hinder
notwithstanding
but
that
they
who
liued
in
the
time
of
his
conuersation
among
men
,
&
whose
eies
of
their
vnderstanding
the
spirite
did
withall
enlighten
,
Ephe.
1.18
.
and
opened
the
eares
of
their
hart
,
Heb.
16.14
.
were
not
aided
and
holpen
to
beleeue
at
the
beginning
,
and
afterward
confirmed
in
that
which
they
alreadie
beleeued
,
by
that
which
they
saw
,
heard
,
&
touched
with
the
hand
,
as
we
see
the
same
in
Simeon
,
Luk.
2.28
.
in
Anna
the
Prophetesse
,
Luk.
2.38
.
in
the
Samaritanes
of
Sicher
,
Ioh.
4
42.
and
in
the
Apostles
,
Mat.
13.16
.
Ioh.
1.14
.
and
2.22
.
and
1.
Ioh.
1.1
.
yet
that
which
causeth
faith
to
be
bred
in
the
vnderstanding
of
the
seers
and
hearers
,
is
not
the
sight
nor
the
hearing
of
the
bodie
,
but
the
action
of
the
mind
enlightened
by
the
holie
Ghost
.
And
therefore
said
the
Apostle
vnto
the
Ephesians
(
who
notwithstanding
neuer
saw
with
their
eies
,
or
heard
with
their
ears
Iesus
Christ
in
person
)
Christ
dwelleth
in
your
heartes
by
faith
:
&
againe
Eph.
4.20.21
.
speaking
of
the
hearing
touching
the
word
which
he
had
preached
vnto
them
,
yee
haue
not
saith
he
so
learned
Iesus
Christ
,
if
so
bee
yee
haue
heard
him
,
and
haue
been
taught
by
him
.
9
Now
to
shew
that
this
corporall
sight
was
not
ordained
to
be
alwaies
the
meane
to
know
this
king
,
but
onely
for
that
time
he
conuersed
among
men
in
that
visible
flesh
which
hee
carried
vp
into
heauen
,
it
appeareth
both
by
many
expresse
textes
of
the
Scripture
,
as
also
by
necessarie
consequences
following
thereupon
,
so
wee
presuppose
and
agree
vpon
these
three
pointes
.
First
that
the
question
be
in
this
place
of
his
bodie
and
not
of
his
diuinity
in
it selfe
,
which
hath
alwaies
been
,
is
and
shal
bee
inuisible
:
secondly
that
Iesus
Christ
hath
taken
vnto
himself
from
the
beginning
and
for
euer
an
humane
bodie
with
al
his
proprieties
,
without
which
no
body
can
bee
a
body
:
and
thirdly
that
the
eies
haue
an
action
bounded
and
limited
by
which
they
cannot
see
(
except
it
be
by
way
of
miracle
)
that
which
is
not
present
,
or
which
is
ouer
farre
remoued
from
them
.
Behold
therefore
Iesus
Christ
who
saith
expreslie
,
reprehending
and
blaming
the
incredulity
of
Thomas
,
Happie
are
they
which
haue
not
seene
and
haue
beleeued
,
Ioh.
20.29
.
And
in
another
place
,
ye
shal
not
alwaies
haue
me
,
Mat.
26.11
.
Ioh.
12.8
.
And
Saint
Paul
,
2.
Cor.
5.6
.
While
we
are
straungers
saith
he
in
this
body
,
we
are
absent
from
the
lord
.
And
Phil.
1.2
.
I
desire
to
be
dislodged
and
to
be
with
Christ
.
And
Coloss.
3.1
.
Seeke
ye
the
things
which
are
aboue
where
christ
sitteth
at
the
right
hand
of
God
.
And
Saint
Peter
,
Act.
3.21
.
the
heauens
must
containe
him
vntill
all
thinges
be
restored
.
In
a
word
,
as
oft
as
it
is
said
that
he
goeth
vnto
the
father
(
this
beeing
vnderstoode
of
the
departure
of
his
humanity
)
so
oft
doth
he
witnesse
his
absence
,
as
also
so
oft
as
hee
saith
that
hee
wilcome
.
For
no
man
is
said
to
come
vnto
a
place
where
hee
is
alreadie
.
And
to
thinke
that
the
true
bodie
of
this
king
is
in
his
essence
in
anie
part
without
possessing
a
place
and
beeing
visible
in
himselfe
,
can
bee
no
more
done
without
transforming
the
bodie
of
Iesus
Christ
into
a
spirituall
essence
,
then
it
maie
bee
saide
that
his
diuinity
is
circumscribed
within
space
of
place
without
transforming
it
into
a
corporal
essence
and
being
.
10
Let
vs
conclude
therefore
that
this
true
Salomon
in
respect
of
his
diuinitie
cannot
be
seene
with
the
eies
,
though
he
bee
euery
where
essentially
,
and
especially
in
this
humanitie
which
he
hath
vnited
personallie
,
vnto
himselfe
.
And
as
touching
his
humanity
,
it
can
at
this
daie
bee
no
more
seene
of
vs
by
our
eies
then
his
diuinity
,
not
that
it
is
in
it selfe
inuisible
(
seeing
that
the
celestiall
glory
hath
not
abolished
his
corporal
nature
,
corporal
and
therefore
material
,
visible
,
and
measured
according
vnto
his
dimensions
)
but
because
he
hath
withdrawen
it
from
vs
aboue
the
heauens
truely
and
properly
vntil
his
returne
in
the
later
day
.
And
therefore
it
is
vnto
the
contemplation
of
the
vnderstanding
enlightened
by
the
holy
spirit
,
and
vnto
faith
(
by
which
Saint
Paul
saith
,
hee
dwelleth
in
our
hearts
)
and
vnto
the
inward
eies
,
before
which
it
is
said
that
this
king
is
painted
forth
vnto
vs
,
Galat.
3.1
.
that
wee
must
referre
this
aduertisement
and
warning
of
the
spouse
,
Come
foorth
and
behold
this
King
,
to
wit
,
in
his
word
purely
preached
,
of
which
the
Apostle
speaking
said
vnto
the
Corinthians
,
1.
Cor.
4.15
.
I
haue
begotten
you
in
the
Lord
;
and
to
the
Galathians
4.19
.
I
trauel
again
to
bring
you
forth
,
vntil
Christ
be
formed
in
you
.
And
according
vnto
this
sense
also
is
it
that
it
is
said
of
the
sacraments
,
that
is
to
saie
,
of
the
visible
signs
adioined
vnto
the
word
,
touching
Baptisme
that
we
put
off
the
old
man
to
put
on
Iesus
Christ
in
whom
we
are
made
new
men
,
Galat.
3.17
.
and
Coloss
3.9.10
.
and
as
touching
his
holy
supper
,
that
we
eat
his
flesh
,
and
drinke
his
bloode
.
11
Now
this
truth
cannot
be
better
vnderstood
&
known
then
by
comparing
it
vnto
the
language
of
the
Church
of
Rome
at
this
daie
,
which
vsurpeth
the
name
of
this
spouse
,
&
inuiteth
also
her
companions
to
contemplate
Iesus
,
but
God
knoweth
what
Iesus
Christ
,
whereof
we
wil
speake
anon
.
But
where
to
contemplate
him
?
In
a
painted
and
materiall
Image
of
wood
or
of
stone
.
And
what
shal
I
there
see
?
His
remembrance
say
these
deepe
contemplators
.
For
that
Image
will
tell
you
that
he
was
crucified
for
sinners
.
Iust
.
But
first
this
manner
of
teaching
is
forbidden
expresly
by
God
in
the
second
commandement
,
&
elsewhere
in
infinite
many
places
,
and
is
such
as
in
the
time
of
saint
Ierome
himselfe
was
accounted
execrable
,
as
the
Epistle
of
Epiphanius
Bishoppe
of
Cipers
which
hee
tooke
paines
to
translate
out
of
greeke
into
latin
,
to
this
effect
,
declareth
.
Farther
,
what
shall
it
preuaile
me
to
know
and
remember
that
Iesus
Christ
was
crucified
,
if
I
knowe
not
what
was
the
true
cause
of
his
death
,
the
good
that
returneth
to
me
thereby
,
and
the
meane
to
attaine
vnto
it
?
Now
what
can
this
crucifixe
teach
mee
of
all
this
?
For
besides
the
forme
which
is
but
a
vain
appearance
,
this
crucifixe
is
nothing
else
but
a
dead
and
corruptible
matter
.
But
say
they
this
is
taught
by
word
of
mouth
.
Nothing
lesse
.
For
if
we
consider
but
of
their
Curates
,
Vicars
,
Priors
,
or
Abbots
,
Bishops
,
Archbishops
,
Primates
,
Cardinals
,
&
especially
their
chiefe
head
,
euery
one
knoweth
that
not
one
among
an
hundred
of
them
knoweth
any
more
then
doth
the
crucifixe
of
wood
or
stone
.
And
they
who
know
any
thing
what
account
make
they
of
preaching
?
On
the
other
side
if
wee
consider
of
their
seruice
,
as
they
call
it
,
what
is
the
people
taught
by
it
,
sith
it
consisteth
of
nothing
but
of
songs
in
an
vnknowen
tongue
,
beside
the
Idolatries
&
meere
mockeries
of
God
therein
committed
?
For
the
rest
,
if
happily
some
wa
let-brother
open
his
mouth
sometimes
in
Aduent
or
in
Lent
,
what
is
their
doctrine
els
as
we
haue
already
many
times
shewed
in
the
exposition
of
this
same
Canticle
,
but
so
many
blasphemies
against
all
the
partes
of
the
office
of
Iesus
Christ
crucified
?
But
besides
this
,
what
thing
is
it
else
but
to
mocke
God
and
all
Christendome
,
to
say
that
they
teach
these
things
as
they
ought
,
and
yet
doe
forbid
the
holy
Scripture
to
be
interpreted
or
redde
in
the
vulgar
tongue
,
and
such
as
al
Christians
vnderstand
?
But
there
is
yet
more
,
for
they
teache
that
it
is
sufficient
vnto
saluation
to
know
that
which
their
Church
beleeueth
,
without
any
farther
enquiring
or
knowing
what
it
is
.
And
what
meditation
,
I
pray
you
,
or
contemplation
can
a
man
haue
of
that
,
of
which
he
knoweth
nothing
,
&
of
which
he
is
no
whit
bound
to
know
any
thing
in
speciall
?
But
prouided
a
man
haue
a
good
meaning
and
referre
himselfe
to
the
articles
of
their
faith
,
be
it
as
be
may
,
and
kneele
himselfe
down
before
a
Crucifixe
,
or
sometimes
seeke
a
great
way
for
one
when
hee
hath
one
hard
by
,
or
be
as
ready
to
say
an
Aue
Maria
,
as
a
Pater
noster
(
for
indeede
the
one
in
this
case
is
as
good
as
the
other
,
being
as
little
vnderstood
of
him
that
saith
it
,
as
it
is
heard
of
the
Image
before
which
he
prayeth
)
behold
a
merite
by
and
by
atchieued
,
beholde
the
wrath
of
God
very
well
appeazed
.
And
how
so
?
Is
this
to
pray
vnto
God
in
spirite
and
truth
,
Ioh.
4.24
.
to
present
our selues
before
him
in
faith
,
without
the
which
a
man
cannot
please
God
,
Heb.
11.6
.
To
beleue
&
to
be
ignorant
of
a
thing
is
this
al
one
?
Is
this
this
faith
by
which
we
stand
?
1.
Cor.
16.13
.
by
which
we
beate
backe
the
fierie
darts
of
our
enemie
?
Eph.
6.16
.
1.
Pet.
3.9
.
in
which
we
ought
to
continue
grounded
and
stablished
?
Coloss.
1.23
.
Is
this
that
doctrine
which
we
must
meditate
day
and
night
,
without
inquiring
after
it
or
knowing
it
?
Psal.
1.2
.
And
if
this
be
it
,
how
shall
we
be
ready
to
yeeld
a
reason
thereof
,
according
vnto
the
ordinance
of
the
Apostle
,
when
we
neuer
knewe
what
it
meant
?
That
is
to
say
,
how
can
wee
giue
an
account
of
that
,
for
which
we
neuer
made
either
spent
or
receiued
?
And
who
teacheth
this
lesson
?
That
doth
saint
Peter
,
1.
Pet.
3.15
.
And
how
is
he
the
true
successor
of
saint
Peter
who
not
only
knoweth
ought
himselfe
,
but
forbiddeth
also
and
taketh
from
others
the
onely
meane
of
executing
that
which
S.
Peter
requireth
?
Are
not
these
sort
of
men
rather
those
of
whom
Iesus
Christ
said
,
that
they
neither
enter
into
the
kingdome
of
heauen
themselues
,
nor
suffer
others
to
enter
thereinto
,
Math.
23.13
.
in
such
sort
that
truely
it
may
truely
be
saide
,
that
their
graund
Porter
carrieth
not
without
cause
two
keyes
,
the
one
to
shut
vp
Paradise
as
much
as
lyeth
in
him
,
and
the
other
to
open
hell
vnto
euery
one
that
will
goe
thither
?
But
let
vs
leaue
these
preachers
of
wood
and
of
stone
,
dead
and
dumbe
as
they
be
,
which
themselues
will
haue
called
the
preachers
of
Idiots
:
and
let
vs
come
vnto
him
whom
they
pretend
to
be
personally
and
really
this
very
king
,
as
bigge
and
as
great
as
he
was
hanging
on
the
Crosse
.
And
what
doth
he
say
?
Doth
he
teach
?
Doth
he
exhort
?
Doth
hee
reprooue
?
Lesse
a
great
deale
then
the
other
,
which
seemeth
to
be
that
which
he
is
not
,
where
as
this
nether
is
,
nor
seemeth
to
be
he
,
&
in
deed
if
we
beleeue
them
themselues
who
make
him
,
and
who
are
so
shameles
in
their
writinges
as
to
call
themselues
the
creators
of
their
Creator
,
hee
is
not
there
to
preach
but
to
be
sacrificed
&
offered
,
not
without
exceeding
mockery
,
because
that
he
which
offereth
him
doth
eate
him
,
and
drinke
him
,
leauing
nothing
at
al
vnto
him
,
vnto
whom
hee
saith
that
hee
doth
indeede
and
really
offer
him
.
And
yet
this
is
the
maine
grounde
,
chiefe
point
and
summe
of
their
diuine
seruice
,
and
this
is
their
owne
language
to
lift
vp
God
in
respect
of
the
actor
,
the
priest
:
and
to
see
God
in
respect
of
the
looker
on
the
people
,
or
at
least
to
speake
more
pertinently
which
they
say
,
to
lift
vp
Iesus
Christ
and
to
see
Iesus
Christ
.
But
they
must
shewe
that
which
they
doe
both
in
wordes
and
in
deede
12
But
let
vs
get
vs
out
of
this
mire
,
and
praise
God
that
he
hath
pulled
vs
out
of
it
.
And
on
the
otherside
let
vs
employ
diligently
all
our
minde
throughly
to
knowe
,
and
as
throughly
to
serue
him
who
hath
opened
the
eies
of
our
minde
&
our
heart
vnto
this
effect
,
that
wee
fall
not
into
greater
reproofe
then
they
who
faile
in
this
point
either
of
ignorance
or
of
superstition
;
whereas
the
couetous
contemplate
nothing
else
with
their
minde
and
eies
but
their
riches
,
the
fornicators
are
giuen
vtterly
ouer
vnto
their
vncleannesse
and
wantonnesse
,
hauing
their
eies
full
of
adulteries
and
other
infamous
villanies
,
the
gluttons
think
on
nothing
else
but
their
good-cheare
,
the
ambitious
nothing
but
on
their
pompe
and
vanities
:
and
so
on
in
the
rest
:
whereas
al
things
which
presents
it selfe
before
our
eies
,
ought
to
drawe
vs
rather
vnto
that
which
all
the
worlde
preacheth
vnto
vs
,
namely
to
consider
the
wisedome
,
power
,
and
infinit
bountie
of
such
a
worke-man
,
and
to
dedicate
and
consecrate
vnto
him
both
our
soul
and
body
in
an
acceptable
sacrifice
,
Rom.
12.1
.
It
is
not
enough
therefore
to
contemplate
him
,
but
wee
must
acknowledge
him
for
such
a
one
as
hee
is
,
which
is
the
end
and
scope
whereunto
all
this
contemplation
ought
to
be
referred
.
In
a
word
we
ought
to
confesse
&
adore
this
King
Salomon
and
that
crowned
.
And
with
what
crown
?
With
that
which
his
mother
crowned
him
withall
.
And
when
?
In
the
day
of
his
fiansailes
&
mirth
.
Let
vs
therefore
consider
againe
al
these
points
directly
.
13
Wee
knowe
well
enough
what
this
woorde
of
king
importeth
,
namely
a
soueraigne
power
ouer
his
subiects
ordered
with
reason
.
And
thus
it
is
,
that
it
is
taken
in
this
place
,
but
yet
with
the
differences
which
are
between
this
king
and
al
others
which
haue
bin
,
are
,
or
shal
be
euer
in
the
world
.
All
the
other
kinges
therefore
except
this
,
are
in
such
sort
soueraigne
ouer
their
subiects
,
that
their
countries
are
limited
,
the
time
of
their
dominion
bounded
,
their
power
reacheth
no
farther
then
the
body
and
goods
,
and
all
this
with
a
charge
and
condition
to
yeald
an
account
one
day
to
him
on
high
,
who
hath
established
them
in
their
thrones
heere
belowe
.
But
this
king
,
to
the
knowing
and
contemplating
of
whom
we
are
in
this
place
inuited
,
hath
all
power
in
heauen
and
in
earth
,
not
onely
because
hee
is
god
coeternal
&
coessential
with
his
father
,
but
also
in
asmuch
as
he
is
man
,
vnto
whom
all
gouernment
is
giuen
ouer
al
creatures
bee
they
high
,
middle
,
or
lowe
,
Math.
20.18
.
Ioh.
5.27.1
.
Cor.
15.27
.
Philip.
2.9
.
and
that
for
all
eternitie
Luk.
1.33
.
Esay
.
9.6
.
And
not
onely
ouer
the
bodies
,
but
ouer
the
soules
also
of
his
friends
and
true
subiectes
to
defend
them
vnto
the
ende
of
the
worlde
,
Math.
28.20
.
And
finally
to
make
them
really
his
coheires
in
the
euerlasting
kingdome
,
Rom.
8.17
.
Heb.
2.10
.
And
likewise
ouer
his
enemies
in
the
middest
of
whom
hee
raigneth
,
Psal.
110.
Repressing
them
,
chastising
,
destroying
,
according
as
he
knoweth
to
bee
expedient
for
his
glorie
and
for
the
saluation
of
his
,
as
the
whole
sacred
historie
doth
witnes
,
waiting
for
his
full
victorie
and
dominion
which
is
promised
him
of
the
father
,
1.
Cor.
15.28
.
It
is
therefore
very
true
that
this
king
in
asmuch
as
he
is
God
with
his
father
,
hath
altogether
with
him
all
power
and
all
empire
,
yea
ouer
euery
temporall
estate
of
this
worlde
,
sitting
in
the
middest
of
Magistrates
Psal.
182.
losing
and
girding
the
collar
and
girdle
of
Princes
,
Iob.
12.18
.
As
hee
also
demaundeth
them
an
account
of
their
gouernement
,
Psal.
58.1
.
But
here
is
mention
made
of
a
kingdome
which
is
not
like
vnto
them
of
this
world
,
as
the
king
hath
himselfe
declared
it
,
Ioh.
18.36
.
the
one
concerneth
all
men
,
the
greatest
part
whereof
shall
perish
by
their
owne
fault
,
Math.
7.13
.
the
other
concerneth
them
who
are
especially
called
the
house
of
God
,
although
there
bee
more
which
are
called
then
chosen
,
Math.
20.16
.
In
the
one
the
question
is
of
the
gouernement
heere
belowe
which
passeth
no
farther
,
in
the
other
the
case
is
of
the
gouernement
of
the
conscience
,
reaching
farther
than
this
life
.
The
one
is
temporall
,
the
other
is
eternall
:
the
one
is
sensuall
,
the
other
is
spirituall
:
and
if
there
be
any
thing
visiblie
and
corporally
administred
,
it
is
to
lead
vs
farther
and
beyond
this
worlde
:
the
one
is
administred
of
God
by
the
Magistrates
whom
he
appointeth
with
power
&
authoritie
to
make
lawes
and
politicke
statutes
according
vnto
that
naturall
equitie
which
he
giueth
them
:
in
the
other
which
concerneth
the
dominion
ouer
soules
,
this
authoritie
is
more
high
then
that
it
may
bee
communicated
vnto
Angels
themselues
.
This
King
therefore
hath
alwaies
beene
,
is
,
and
shal
be
hee
,
who
bindeth
the
soules
and
consciences
,
hauing
reserued
this
onely
right
vnto
himselfe
:
in
so
much
that
if
an
Angel
from
heauen
should
say
,
I
wil
haue
this
to
be
law
to
bind
the
conscience
,
we
ought
to
haue
him
in
execration
,
as
attributing
vnto
himselfe
the
power
of
God
alone
,
seeking
to
raigne
ouer
his
sonne
our
mediator
,
Gal.
1.8
.
14
And
in
this
point
is
it
also
that
the
difference
of
these
two
kingdoms
consisteth
.
For
as
for
the
affaires
of
this
world
,
whereas
al
may
be
vnderstood
&
gouerned
by
this
light
of
naturall
understanding
&
wisedome
it
hath
pleased
God
to
leaue
vnto
men
,
according
as
it
pleaseth
him
of
his
bounty
to
dispense
it
,
they
may
ordaine
lawes
&
statutes
either
to
command
or
to
forbid
,
&
impose
temporall
paines
on
the
transgressors
of
them
:
but
so
,
that
they
must
one
day
yeeld
an
account
vnto
the
king
of
kings
.
But
as
touching
this
spiritual
regiment
,
the
officers
of
this
king
haue
no
other
power
nor
autority
,
but
to
declare
and
publish
the
ordinances
which
hee
hath
made
,
adioyning
vnto
them
the
promises
and
threats
such
as
he
hath
deliuered
vnto
them
and
left
in
writing
,
with
the
execution
,
either
of
absolution
towardes
the
repentaunt
,
or
of
condemnation
towardes
the
incorrigible
rebels
:
but
,
in
the
name
of
this
king
according
vnto
the
tenour
of
the
commission
hee
deliuered
them
,
vnder
paine
of
Nullity
,
Mat.
28.18
.
and
all
after
a
spirituall
kinde
of
proceeding
,
exhorting
and
reprouing
by
the
woord
,
and
binding
and
loosing
by
the
same
and
no
otherwise
.
And
as
touching
christian
magistrates
they
beeing
also
commaunded
to
doe
homage
vnto
this
king
,
Psa.
2.12
.
they
are
also
officers
truly
of
this
spirituall
kingdome
,
yea
principall
ones
,
but
not
to
approch
vnto
the
aultar
,
as
that
proueth
which
happened
to
Vzziah
otherwise
a
good
king
and
zealous
,
2.
Chron.
26.16
.
but
to
arme
with
their
authority
the
spiritual
ordinances
of
this
king
,
as
did
Dauid
,
Salomon
,
and
their
good
successours
,
and
to
represse
in
due
sort
such
as
not
willing
to
order
themselues
vnto
this
king
,
&
despising
his
spiritual
officers
,
seeke
to
ouerthrow
the
true
seruice
of
the
Lord
,
Deut.
13.
As
we
shal
find
that
neither
any
true
Prophet
vsurped
this
autority
,
but
alwaies
vsed
this
true
preface
,
So
hath
the
Lord
saide
.
And
when
some
would
haue
lifted
vp
Iohn
Baptist
vnto
this
degree
,
he
answered
contrariwise
and
said
,
I
am
not
woorthy
to
vnloose
the
shoes
of
his
feete
,
Ioh.
1.27
.
&
Moses
contented
himselfe
to
be
a
faithfull
seruaunt
in
Gods
house
,
Hebre.
3.6
.
hauing
made
all
thinges
according
vnto
the
modell
which
was
shewen
him
in
the
mount
,
Heb.
8.3
.
and
hauing
expressely
forbidden
to
ad
or
to
diminish
ought
from
that
which
God
had
ordained
by
him
,
Deut.
4.2
.
&
12.32
.
In
a
word
this
is
a
thing
neuer
yet
heard
that
the
Prophets
added
any
thing
vnto
the
commandements
of
God
,
or
made
any
lawe
to
binde
the
conscience
.
Contrariwise
the
lord
speaking
by
the
mouth
of
Esay
expressely
condemneth
euery
Doctrine
inuented
by
men
,
Esay
.
1.12
.
and
29.13
.
which
Iesus
christ
calleth
Pharisaical
leauen
,
of
which
he
willeth
vs
to
take
heede
,
Mat.
16.11
.
And
if
this
haue
place
in
that
which
concerneth
the
will
of
this
King
touching
that
which
he
wil
haue
vs
doe
in
this
life
to
conforme
our selues
vnto
his
will
,
aswell
towardes
him
,
as
towards
our
neighbors
,
what
shall
wee
saie
touching
the
doctrine
of
the
Gospell
,
that
is
to
saie
,
touching
that
which
wee
ought
to
beleeue
of
God
vnto
saluation
,
as
it
is
spoken
,
Luk.
1.77
.
Act.
20.17
.
What
blasphemy
is
this
then
to
belie
the
sonne
of
God
,
witnessing
that
he
hath
declared
vnto
his
Apostles
as
vnto
his
friends
whatsoeuer
he
receiued
from
God
his
father
?
And
what
shal
we
say
of
the
Apostles
?
That
they
added
,
changed
,
or
clipped
anything
from
the
tenor
of
their
commission
,
bearing
these
words
,
goe
,
teach
them
to
keepe
all
those
things
which
I
haue
commaunded
you
?
Shall
wee
say
also
that
touching
the
substance
of
the
ecclesiasticall
discipline
and
substantiall
exercise
of
the
holy
ministery
,
by
the
which
the
sonne
of
God
will
haue
his
house
to
be
gouerned
vntill
his
latter
comming
,
that
the
holie
Ghost
taught
not
the
Apostles
al
,
or
that
they
did
not
acquit
themselues
faithfully
of
al
,
without
omitting
of
any
thing
?
At
the
least
let
vs
beleeue
S.
Paul
,
1.
Cor.
11.23
.
though
it
bee
there
especially
spoken
of
the
administration
of
the
holy
Supper
,
&
Coloss.
2.16
.
&
the
verses
folowing
in
which
is
contained
whatsoeuer
may
be
said
of
this
matter
.
Let
vs
beleeue
Saint
Peter
also
aduertising
the
pastours
expresly
(
vnto
the
companie
of
whom
hee
ioyneth
himselfe
not
as
a
prelate
,
but
as
a
companion
,
in
the
same
ministery
)
to
feede
euerie
one
his
flocke
,
not
as
hauing
a
lordship
ouer
the
Lordes
heritage
,
but
that
they
be
ensamples
to
the
flocke
,
1.
Pet.
5.1
.
Whereunto
S.
Paul
agreeing
,
1.
Cor.
7.35
.
protesteth
that
he
wil
not
ty
and
intangle
any
man
.
And
thus
you
see
what
this
name
of
king
importeth
in
this
place
,
ioyned
also
with
the
name
of
Salomon
,
which
signifieth
as
much
as
peaceable
,
&
is
meant
of
the
exercise
of
this
kingdome
in
regard
of
this
spouse
which
is
his
Church
,
ouer
which
himselfe
alone
hath
power
,
quickening
,
iustifieng
and
sauing
it
,
as
it
is
hee
also
alone
vnto
whom
she
yeeldeth
al
obedience
in
that
which
concerneth
this
spirituall
kingdome
.
It
remaineth
we
consider
whether
this
king
be
taken
for
such
a
one
as
he
is
among
them
,
from
whom
we
haue
separated
our selues
.
Alas
nothing
lesse
.
For
he
is
no
otherwise
called
King
among
them
,
then
he
was
of
those
who
whipped
him
in
Pilates
iudgement-hal
:
not
that
I
wil
say
that
an
infinit
number
of
poor
people
who
wander
without
a
shepheard
haue
the
same
meaning
which
they
had
,
but
because
that
in
effect
it
commeth
al
to
one
end
.
And
to
proue
that
this
is
so
,
let
vs
see
whether
they
leaue
vnto
this
king
one
sole
point
of
his
roialty
and
regality
,
which
is
not
violated
by
their
doctrine
.
First
they
say
they
haue
a
King
Lieutenaunt
Catholique
and
vniuersall
.
Aske
them
who
this
is
,
&
they
wil
answere
you
,
he
which
sitteth
in
the
See
of
Rome
.
If
you
aske
on
what
right
:
they
aleage
that
for
his
right
possessorie
,
there
are
so
&
so
many
ages
that
they
haue
been
in
this
possession
:
as
for
their
right
petitorie
,
it
is
that
same
which
was
granted
by
the
Lord
vnto
S.
Peter
.
Now
if
we
would
but
debate
these
allegations
,
it
were
an
easie
matter
to
shew
that
there
was
neuer
such
impudencie
ether
seen
or
heard
to
propose
such
thinges
.
But
though
we
presupposed
all
this
,
that
is
to
say
,
that
darkenes
were
light
,
I
demaund
of
them
whether
a
lieuetenant
of
a
king
hath
more
authoritie
then
he
who
sent
him
to
keepe
his
place
:
&
if
he
haue
not
or
cannot
haue
,
I
demand
,
whether
shrowding
him-selfe
in
this
lieutenauntship
with
all
manner
violence
and
vnlawful
practise
,
and
being
so
desperate
&
presumptuous
that
there
is
no
manner
falsifiyng
of
the
will
of
his
king
which
he
committeth
not
openly
,
he
may
bee
tolerated
as
lieutenaunt
of
the
king
,
or
whether
he
ought
not
to
be
charged
of
high
treason
against
his
head
.
Now
,
that
he
of
whom
we
speake
is
such
a
one
,
it
appeareth
first
by
this
that
it
shall
neuer
be
found
that
the
degree
Episcopall
is
of
the
lawe
diuine
,
but
of
the
law
positiue
,
as
we
terme
it
,
besides
that
a
man
may
point
out
the
beginning
of
it
,
so
far
is
it
that
Iesus
Christ
or
his
Apostles
set
vp
an
Episcopalitie
vniuersall
.
And
heereof
I
call
him
whom
they
call
the
chiefe
of
the
foure
Doctors
,
for
a
formall
witnes
after
the
holy
scripture
.
Secondly
if
wee
will
decide
this
matter
by
the
auncient
Canons
which
meant
to
bridle
this
degree
Episcopall
,
wee
shall
finde
(
I
speake
it
before
God
and
men
)
that
there
is
neither
Pope
,
nor
any
conuenticle
or
degree
of
that
hieraticall
cleargy
,
which
is
not
excommunicated
and
degraded
by
their
owne
Canons
.
But
let
vs
come
vnto
that
which
is
done
.
Can
any
one
denie
me
this
,
that
this
lieutenant
attributeth
vnto
himselfe
this
authority
to
bee
iudged
of
no
man
,
though
hee
shoulde
carry
whole
cart-loades
of
soules
vnto
hel
?
If
this
bee
denied
,
shall
not
a
man
finde
it
in
the
verie
wordes
of
their
decrees
?
But
you
who
say
you
haue
succeeded
Saint
Peter
in
his
Lieuetenauntship
,
ought
you
to
be
ignorant
that
hee
was
reprehended
and
reprooued
by
Saint
Paul
in
Antioch
,
and
that
publikely
in
a
matter
concerning
his
Apostolique
charge
?
Yea
saith
S.
Paul
,
Gal.
2.11
.
Because
he
was
to
be
reprehended
,
and
that
he
walked
not
with
an
vpright
foote
?
Haue
you
also
forgotten
,
or
do
you
dissemble
that
which
the
same
S.
Peter
warneth
the
Pastours
not
to
beare
rule
ouer
their
flockes
,
because
they
appertaine
vnto
the
master
and
not
vnto
the
seruants
whose
charge
is
limited
?
Passe
we
farder
.
Truly
he
whose
lieutenant
this
man
saith
he
is
,
hath
without
reply
to
the
contrarie
all
power
both
in
heauen
and
in
earth
&
that
by
good
right
.
For
he
cannot
erre
,
neither
in
asmuch
as
he
is
God
,
nor
in
asmuch
as
he
is
man
altogether
perfit
.
And
who
can
challenge
vnto
himselfe
this
perfit
knowledge
and
vprightnes
,
but
he
must
make
himselfe
equall
with
God
?
But
passe
we
yet
farder
.
These
two
points
are
most
notable
and
cleare
&
certaine
,
namely
,
that
the
lawe
moral
,
which
is
nothing
but
a
refreshing
and
renewing
of
the
lawe
natural
,
which
sinne
coulde
not
vtterly
destroy
out
of
the
hart
of
man
,
Rom.
2.14
.
and
likewise
the
new
couenaunt
ratified
in
and
by
our
Lorde
Iesus
Christ
,
ought
to
bee
kept
inuiolable
vnto
the
end
&
consummation
of
the
world
.
How
then
would
this
king
establish
a
lieuetenant
in
the
world
vtterly
to
abolish
both
the
one
and
the
other
?
But
because
this
matter
requireth
a
more
ample
discourse
,
wee
will
refer
the
surplussage
vntill
the
next
weeke
.
16
Be
wee
therefore
heedefull
,
my
brethren
,
to
haue
alwaies
this
voice
of
the
true
Church
in
our
eares
,
Come
forth
ye
daughters
of
Syon
,
and
contemplate
this
king
Salomon
,
and
let
vs
consider
that
we
are
not
here
to
rest
our selues
vpon
these
base
and
corruptible
thinges
,
but
to
this
end
,
that
acknowledging
this
King
,
we
consecrate
both
soule
and
body
vnto
his
seruice
,
and
tend
wholy
vnto
this
end
,
praising
him
for
that
great
grace
hee
hath
vouchsafed
vs
to
driue
vs
out
of
this
thicke
and
palpable
darkenes
to
behold
him
in
his
holy
word
:
and
let
vs
make
this
grace
of
his
auaileable
vnto
vs
to
his
honor
and
glorie
,
waiting
for
the
nearer
and
clearer
sight
of
him
in
that
heauenly
kingdome
,
which
he
hath
prepared
for
vs
before
the
foundation
of
the
world
.
So
be
it
.
THE
XXX
SERMON
.
Our
help
be
in
the
name
of
God
&c.
It
is
written
as
followeth
in
the
third
Chapter
of
the
Canticle
of
Canticles
,
the
11.
verse
.
11
Daughters
of
Syon
come
forth
&
contemplate
this
King
Salomon
with
the
Crowne
with
which
his
mother
crowned
him
in
the
day
of
the
fiansailes
,
and
in
the
day
of
the
gladnesse
of
his
heart
.
1
He
who
falsly
saith
he
is
Liuetenant
generall
of
this
King
on
earth
,
falsifieth
herein
his
ordinances
by
al
kind
of
falsehood
:
and
first
of
that
which
is
in
the
law
moral
touching
the
first
commandement
.
2
Touching
the
second
.
3
The
third
.
4
The
fourth
.
5
The
fifth
.
6
The
sixth
.
7
The
seuenth
.
8
The
eighth
.
9
The
ninth
.
10
The
tenth
.
11
Another
sort
of
abominable
falsification
in
the
Law
ceremonial
.
12
A
strange
abuse
by
which
the
Law
is
cofounded
with
the
gospel
,
&
men
sent
to
seeke
after
their
saluation
in
that
which
serueth
for
an
enditement
against
them
.
13
A
exhortation
to
condemne
this
so
false
a
doctrine
.
WEE
stoode
the
last
thursday
vpon
this
point
,
namely
whether
hee
,
who
some
ages
since
,
calleth
himselfe
supreme
head
of
the
vniuersal
Church
,
as
Lieutenant
of
that
king
of
whom
mention
is
heere
made
,
bee
not
rather
guilty
of
high
treason
against
his
diuine
maiestie
,
though
we
should
graunt
him
his
Liuetenant-ship
hee
pretendeth
to
haue
,
and
that
because
hee
hath
deserued
to
be
vtterly
degraded
,
seeing
it
cannot
be
that
this
souerain
king
euer
gaue
any
man
autority
to
falsifie
in
any
sort
that
which
he
ordained
to
be
stable
&
perpetual
vnto
the
end
and
consummation
of
the
world
:
and
this
is
it
which
wee
are
now
againe
to
proue
and
handle
.
I
say
therefore
that
there
are
three
waies
of
falsifying
an
instrument
,
namely
by
adding
,
by
clipping
away
,
or
by
chaunging
,
in
such
sort
that
the
instrument
of
the
truth
,
whereof
the
question
is
,
receiueth
thereby
an
alteration
.
Let
vs
then
see
now
whether
al
these
sorts
of
falsification
haue
not
beene
and
yet
are
committed
by
him
of
whom
we
spake
,
and
let
vs
beginne
with
the
Law
moral
.
The
first
commaundement
forbiddeth
vs
to
haue
any
other
God
then
the
only
soueraine
father
,
sonne
,
and
holy
Ghost
.
Nowe
what
is
it
to
haue
any
other
thing
for
a
mans
God
,
but
to
attribute
vnto
it
that
which
is
properly
belonging
vnto
this
onely
God
,
whether
a
man
conceiue
this
opinion
within
himselfe
,
which
is
inward
Idolatry
,
or
whether
a
man
yeelde
it
any
outward
seruice
appertaining
vnto
God
alone
,
which
is
outward
Idolatry
,
both
these
two
being
abominable
before
God
?
Now
then
is
not
this
to
make
of
a
creature
,
naie
of
a
demi-creature
a
God
,
to
perswade
a
mans
selfe
that
it
heareth
and
vnderstandeth
the
woords
and
thoughts
of
men
,
absent
,
from
as
farre
as
that
which
is
aboue
the
highest
heauens
is
remoued
from
the
earth
,
and
which
is
more
,
speaking
and
thinking
in
one
instant
in
an
hundred
thousand
diuers
places
?
This
property
I
say
,
of
being
euery
where
,
and
of
knowing
the
thoughts
,
is
it
not
properly
belonging
vnto
the
diuine
essence
alone
?
Their
reply
is
that
this
were
indeede
to
make
gods
of
creatures
,
if
they
saide
that
these
creatures
did
heare
and
vnderstand
of
themselues
that
which
is
said
and
done
in
an
instant
in
their
absence
,
in
so
manie
diuerse
places
,
and
by
so
manie
diuerse
persons
:
but
that
this
is
giuen
by
Reuelation
vnto
the
Sainctes
which
are
dead
:
as
wee
see
how
Elizeus
by
Reuelation
of
Propheticall
spirite
,
knewe
and
sawe
and
hearde
in
his
absence
,
what
his
seruant
Gehezi
said
and
did
with
Naaman
the
Syrian
,
2.
King
.
5.26
.
And
it
seemeth
that
the
like
may
be
said
of
Saint
Peter
in
that
which
he
discouered
of
Ananias
&
Saphira
,
Act.
5.4
.
And
thereupon
they
saie
,
that
if
God
vouchsafed
his
seruantes
this
grace
,
remaining
yet
here
below
in
the
infirmity
of
their
flesh
,
howe
should
hee
not
bestowe
much
greater
vpon
them
now
when
they
are
with
him
in
glorie
?
And
thus
you
see
how
the
peoples
eies
be
at
this
daie
bleared
,
being
not
able
to
consider
that
this
whole
reply
is
grounded
vpon
an
imaginary
&
fantastical
presupposal
.
For
as
touching
the
meanes
it
pleaseth
God
to
vse
heere
below
for
the
edification
and
preseruation
of
his
Church
,
his
word
assureth
it
vs
not
only
in
general
but
also
in
special
by
the
whole
course
of
the
sacred
historie
:
namely
that
it
pleaseth
him
to
vse
the
ministery
of
men
as
an
ordinarie
meanes
and
of
Angels
themselues
by
visions
and
commissions
extraordinarie
.
And
therefore
it
pleased
him
during
the
ABC
of
the
law
,
as
the
Apostle
speaketh
vnto
the
Galathians
,
Gal.
4.
to
reueale
vnto
his
seruants
not
only
that
which
was
said
and
done
heere
&
there
,
but
also
things
to
come
so
far
as
he
would
vse
them
in
their
charge
&
vocation
:
but
not
that
he
euer
gaue
them
simply
to
know
or
vnderstand
either
thoughts
or
al
things
present
done
&
said
in
their
absence
,
but
only
then
&
so
far
as
he
would
imploy
them
.
And
so
it
is
that
that
excellent
prophet
Elizeus
speaketh
,
2.
Ki.
4.29
.
which
thing
we
see
to
haue
hapned
vnto
Nathan
who
was
constrained
,
for
going
too
far
,
to
vnsay
that
which
he
had
said
,
2.
Sam.
7.3.5
.
And
when
Elias
thought
that
al
was
lost
in
Israel
,
did
hee
not
shewe
that
God
reuealed
him
not
al
things
?
1.
King
.
19.10.18
.
But
if
we
speak
of
the
heauenly
gouernment
,
in
what
place
of
Scripture
,
by
what
example
of
sacred
history
,
shall
we
finde
this
imaginarie
commerce
&
dealing
of
the
liuing
,
with
the
spirits
of
the
saintes
departed
this
worlde
,
hauing
finished
their
course
?
For
as
touching
the
blessed
Angels
,
we
are
taught
that
their
charge
hath
bin
and
so
continueth
still
,
to
bee
sent
and
employed
for
those
effectes
and
purposes
it
pleaseth
God
:
but
it
followeth
not
therefore
that
they
heare
or
know
al
things
,
neither
shal
wee
euer
find
either
commandement
to
call
vpon
them
,
or
any
example
in
the
Scripture
that
euer
they
were
called
vpon
by
any
seruant
of
God
,
no
not
when
they
appeared
vnto
him
.
But
we
shall
well
find
that
it
is
not
so
lately
that
the
Inuocation
of
angels
was
reprehended
by
the
Apostle
expresly
,
Col.
2.18
.
Moreouer
let
vs
see
what
is
the
originall
of
this
Inuocation
of
the
Saintes
departed
,
so
il
grounded
.
The
ground
therefore
of
it
in
a
word
is
double
,
to
wit
,
their
Merits
,
&
their
Intercession
.
Of
their
Intercession
we
wil
afterwardes
speake
by
it selfe
.
As
for
their
Merits
,
whence
are
they
drawn
?
Not
from
the
holy
scriptures
which
oppose
them
directly
vnto
Grace
,
Rom.
4.1
.
But
though
a
man
should
grant
them
this
,
and
that
there
had
bin
in
those
personages
a
perfect
obseruation
of
the
Lawe
without
any
defect
,
those
who
merit
are
they
not
sufficiently
satisfied
and
contented
with
the
payment
they
haue
receiued
,
to
witte
,
with
eternal
life
,
according
vnto
the
tenour
of
the
legal
couenaunt
,
doe
all
these
thinges
and
thou
shalt
liue
?
Whence
cometh
them
the
rest
of
the
merits
which
they
cal
the
treasure
of
the
Church
,
and
of
which
they
make
euerie
daie
so
great
a
merchandize
and
yet
it
is
not
exhausted
and
spent
?
And
if
the
Saintes
,
as
they
cal
them
,
haue
hadde
so
manie
and
such
plentie
of
merites
that
there
is
an
infinite
surplussage
of
them
,
what
neede
hadde
they
of
those
of
Iesus
Christ
?
Besides
this
vnto
whom
haue
they
giuen
that
charge
of
distributing
of
them
?
Where
and
when
and
who
passed
the
couenants
of
this
bargaines
?
Besides
all
this
if
it
be
true
which
is
taught
in
the
schooles
,
as
it
is
most
true
that
the
merite
of
our
Lord
Iesus
Christ
,
which
we
onely
approue
,
draweth
his
infinit
vertue
from
the
diuinity
in
which
his
humanitie
is
personally
subsisting
,
how
can
this
same
vertue
be
attributed
to
those
merites
of
Saintes
,
though
they
rebate
neuer
so
much
from
them
,
without
attributing
vnto
them
also
some
diuine
nature
?
And
what
is
it
else
but
to
adore
the
creatures
to
attribute
vnto
them
an
heauenly
and
diuine
vertue
and
power
?
As
the
power
to
preserue
the
soule
or
the
body
,
to
sanctifie
the
spirite
,
nay
to
do
forth
sinnes
which
the
Iewes
being
more
blind
a
greate
deale
,
knewe
to
say
that
it
appertained
vnto
God
alone
,
Luk.
5.21
.
What
shall
we
then
say
of
their
holy
water
,
spetle
,
holy
waxe
,
holy
bread
,
&
of
their
Agnus
Dei
,
&
other
their
trashe
?
Finally
who
will
excuse
the
adoration
of
the
Chrisme
or
holy
oile
so
many
times
and
so
expressely
reiterated
in
their
Ceremonies
?
Who
wil
not
maruel
at
their
blasphemy
,
that
kneeling
down
on
their
knees
before
a
crosse
of
woodde
or
other
such
matter
,
they
salute
it
and
call
it
their
onely
hope
?
Neither
will
any
glose
serue
here
,
that
this
is
not
saide
vnto
the
crosse
,
but
vnto
Iesus
Christ
who
is
represented
crucified
there
.
For
the
cleane
contrary
appeareth
by
their
owne
words
,
which
are
these
,
O
Crosse
all
haile
,
our
onely
hope
in
this
time
of
the
passion
,
the
gibbet
on
which
was
hanged
in
flesh
the
Creator
of
flesh
.
And
what
more
?
Can
the
blessed
virgine
Mary
be
called
Queene
of
heauen
,
without
parting
this
kingdome
?
Our
Lady
,
without
matching
a
companion
with
the
onely
Lord
?
Our
life
,
our
hope
,
our
sweetenes
,
without
placing
her
manifestly
in
the
throne
of
the
godhead
?
But
(
ô
most
horrible
blasphemie
that
euer
was
spewed
forth
!
)
can
a
man
request
her
,
without
degrading
of
Iesus
Christ
,
that
in
respect
of
the
person
of
the
father
,
shee
pray
:
but
in
respect
of
Iesus
Christ
his
sonne
,
that
she
commaund
him
of
her
motherly
power
and
authoritie
?
And
yet
notwithstanding
this
is
not
onely
saide
,
but
song
and
howled
forth
in
their
temples
:
and
who
so
findeth
fault
with
this
,
he
is
an
hereticke
.
I
conclude
therefore
,
that
ther
are
in
this
church
so
many
false
gods
as
there
be
creatures
called
vpon
&
serued
with
a
religious
adoration
,
that
is
to
say
concerning
directly
the
conscience
,
and
the
diuine
seruice
dewe
to
one
onely
God
the
father
,
sonne
,
and
holy
ghost
:
and
as
many
as
there
be
temples
and
altars
consecrated
and
dedicated
vnto
creatures
:
and
how
then
can
that
Church
bee
the
true
and
onely
vniuersall
Church
?
2
This
first
commandement
which
is
the
ground
&
foundation
of
al
the
rest
being
ouerthrowen
,
what
may
a
man
conclude
of
the
rest
?
As
for
the
second
,
containing
two
principall
points
,
namely
an
expresse
forbidding
to
make
any
likenes
of
any
creature
high
,
middle
,
or
low
in
the
cause
of
religion
,
or
to
do
any
reuerence
to
them
,
I
will
not
say
of
this
commandement
as
of
the
other
.
For
they
haue
gone
a
great
deale
farther
in
this
then
in
the
first
,
which
albeit
in
effect
they
haue
violated
and
broken
,
yet
haue
they
left
him
written
as
hee
was
by
the
hande
of
God
.
But
as
for
this
second
,
seeing
that
if
he
remained
there
,
painted
Images
and
Statues
must
fall
to
ground
,
they
haue
so
intangled
it
with
the
first
,
that
they
haue
finally
eclipsed
it
altogether
:
a
most
intolerable
presumption
,
and
inexcusably
execrable
,
seeing
that
the
Lord
who
engraued
it
as
it
were
with
his
owne
hande
and
without
the
ministerie
of
man
,
declareth
that
not
one
sole
little
letter
of
the
law
may
not
be
blotted
out
Math.
5.18
.
So
then
already
this
fault
,
I
meane
this
eclipsing
of
this
commandement
by
those
of
whom
we
speake
is
without
all
excuse
.
But
how
on
the
other
side
may
the
transgression
thereof
bee
excused
,
when
in
their
churches
,
chappels
,
streetes
,
great
places
,
in
citties
and
in
fields
there
are
found
so
many
nests
of
statues
and
all
sortes
of
Images
?
We
know
well
their
goodly
replies
,
which
yet
are
such
as
vanish
away
like
smoke
at
the
least
word
of
this
commandement
.
The
true
sense
thereof
besides
that
it
is
most
cleare
in
it self
,
whence
may
it
be
better
gathered
then
by
that
which
hath
beene
generally
obserued
in
the
christian
Church
for
moe
then
three
hundred
yeares
together
?
Images
,
say
they
,
are
the
bookes
of
the
common
people
.
And
what
can
such
dumb
doctors
teach
,
set
vp
and
established
against
the
expresse
commaundement
of
God
,
who
hath
not
onely
forbidden
to
adore
and
worship
them
,
but
to
make
them
,
I
meane
to
haue
them
vsed
in
the
matter
of
religion
?
And
experience
hath
finally
shewed
why
the
Lord
distinguished
this
commaundement
into
two
principall
heades
,
to
wit
,
first
forbidding
to
make
them
,
and
after
that
to
worshippe
them
.
And
indeede
since
the
first
entering
of
Images
into
the
Church
,
men
haue
for
a
long
time
confessed
that
there
was
no
honour
due
vnto
them
,
but
when
Idolatrie
was
once
entered
,
then
they
said
that
this
honour
was
not
done
vnto
the
statua
or
Image
,
but
vnto
him
which
was
represented
by
the
Image
.
A
most
false
excuse
.
For
if
it
were
so
,
why
shoulde
a
man
vse
more
deuotion
to
one
Image
of
the
same
saint
,
then
vnto
an
other
?
And
if
this
were
the
meaning
of
these
worshippers
of
Images
,
as
they
say
it
is
,
what
other
thing
is
this
than
to
answer
,
that
a
man
playeth
not
the
Idolater
with
the
Image
,
but
with
him
whom
the
Image
doth
represent
?
I
speak
in
respect
of
the
Images
of
he
&
shee
saints
as
they
call
them
.
For
who
will
dare
to
say
(
but
he
shal
be
conuicted
by
the
whole
scriptures
)
that
if
the
virgine
Mary
,
or
the
Apostles
,
&
by
consequent
other
true
Saintes
were
aliue
at
this
daie
on
earth
,
that
they
coulde
suffer
that
men
should
kneele
vnto
them
?
That
they
should
offer
vp
candels
vnto
them
,
that
they
should
present
incense
before
them
,
that
they
should
preach
of
their
merits
?
Their
whole
doctrine
and
their
whole
life
being
clear
contrary
vnto
it
.
I
let
passe
to
speak
of
their
setting
out
of
these
goodly
statues
&
pictures
of
their
our
Ladies
as
they
call
them
,
clad
in
their
sommer
and
winter
garmentes
,
of
their
virgins
attired
like
shameles
strompets
,
of
horses
,
asses
,
dogs
and
swine
which
charge
their
altars
among
their
saintes
,
of
their
tapers
and
lampes
burning
before
their
blind
statues
,
and
other
such
meere
and
inexcuseable
Idolatries
,
all
which
notwithstanding
is
couered
with
the
goodlie
name
of
deuotion
.
Alas
ô
Lord
how
long
?
3
As
for
the
third
commandement
an
oth
beeing
the
true
fealty
and
homage
which
the
conscience
oweth
vnto
God
his
onely
Lorde
,
not
onely
as
present
,
and
knowing
the
thinges
which
are
most
secret
&
hid
,
but
also
as
iudge
and
reuenger
of
al
falshood
,
the
great
&
only
liuing
God
being
as
it
were
set
&
placed
in
his
throne
to
be
made
iudge
of
the
truth
vnknowne
vnto
men
:
can
it
bee
denied
but
there
are
so
many
felonies
,
so
many
idolatries
,
so
many
degradations
of
the
true
and
onely
diuinity
,
as
there
be
othes
made
by
the
creatures
,
high
,
middle
,
low
,
or
by
other
fancies
which
men
do
forge
&
deuise
?
For
to
sweare
is
not
only
to
take
vnto
vs
a
witnes
in
generall
,
as
a
man
maie
doe
vnto
the
verie
insensible
creatures
,
Deut.
3.1
.
&
Esaie
.
1.2
.
but
it
is
to
take
him
whome
wee
sweare
by
to
bee
a
witnes
of
our
conscience
,
which
thing
appertaineth
vnto
god
alone
.
4
As
for
the
fourth
commandement
,
euerie
christian
ought
to
know
that
so
farre
as
it
was
ceremoniall
it
hath
an
end
,
not
that
in
lieu
of
the
seauenth
daie
called
the
Sabbat
,
we
shoulde
Iudaize
the
Sundaie
(
for
this
were
not
to
impose
an
end
vnto
the
figures
,
by
the
reall
comming
of
the
truth
Coloss.
2.16
.
but
onely
to
chaunge
the
daie
)
but
to
the
ende
that
according
vnto
the
ordinance
of
the
Apostle
which
maie
be
gathered
euidently
,
1.
Cor.
16.2
.
and
Apoc.
1.
as
the
memorie
of
the
creation
of
the
world
in
six
daies
was
celebrated
in
the
sanctification
of
the
seuenth
daie
(
&
that
notwithstanding
in
the
deliuerance
of
AEgypt
,
the
order
of
the
monthes
and
the
beginning
of
the
year
were
chaunged
)
so
by
the
newe
creation
of
the
second
world
,
which
the
Prophets
cal
a
new
heauen
and
a
new
earth
,
Esai
.
61.17
.
and
66.22
.
appearing
by
the
resurrection
of
the
Lord
,
the
true
light
of
this
new
world
ought
to
be
renewed
and
celebrated
the
daie
which
wee
call
the
Sundaie
,
that
is
to
saie
,
the
daie
of
the
Lord
,
after
a
speciall
fashion
,
and
such
a
one
as
distinguisheth
this
daie
from
other
in
respect
of
the
principall
vse
:
as
in
the
time
of
the
Apostles
themselues
this
daie
was
celebrated
by
a
more
speciall
assemblie
of
the
faithful
.
But
that
the
Christians
should
otherwise
abstain
from
their
woorke
without
it
were
for
that
time
which
was
requisite
for
their
assemblie
:
this
was
neuer
commanded
nor
obserued
,
vntil
that
Christian
Emperours
made
an
ordinance
for
it
:
indeed
most
commendable
,
to
the
end
we
should
not
bee
otherwise
distracted
:
to
giue
our selues
ouer
the
more
to
all
holie
things
.
But
what
?
Al
this
is
now
become
with
them
a
verie
Iudaisme
,
in
such
sort
that
to
open
a
shop
window
,
or
to
giue
one
blowe
with
the
hammer
,
is
such
a
sinne
,
as
should
raise
an
whole
city
in
a
commotion
:
but
not
to
game
,
to
go
to
the
tauerne
,
to
plaie
the
whoremaster
.
For
this
is
now
growen
into
a
custome
.
And
as
if
the
exercise
of
a
Christian
were
to
doe
nothing
,
vnder
a
coulour
of
deuotion
,
they
could
not
content
themselues
with
two
and
fiftie
sundaies
,
but
they
must
haue
so
manie
holidaies
added
,
that
almost
the
third
part
of
the
yeare
is
passed
awaie
in
such
idle
festiual
daies
.
And
though
wee
graunt
them
al
this
time
,
to
sanctifie
the
name
of
God
,
bee
it
on
the
sundaie
or
on
other
holydaies
,
or
to
celebrate
the
memorie
of
great
and
holie
personages
(
not
to
speake
anie
thing
of
a
great
part
of
them
which
are
in
their
calenders
)
what
is
it
else
with
them
but
to
blaspheme
and
to
commit
Idolatry
,
as
all
their
diuine
seruice
is
notably
patched
vp
and
clouted
therewith
?
5
As
for
the
commaundement
of
honoring
of
father
and
mother
,
vnder
the
name
of
whom
is
comprised
al
lawful
superiority
:
dare
they
deny
that
the
pharisaical
traditions
,
by
which
the
Lord
declareth
that
this
commaundement
was
so
shamelesly
broken
,
is
not
the
fetch
they
haue
vsed
to
snare
within
their
net
Duchies
,
Earledomes
,
&
other
Lordships
?
The
foundation
of
their
great
towrs
&
steeples
,
the
pretence
of
the
destruction
of
families
by
millions
?
If
a
man
wil
not
seek
far
after
Antiquity
,
at
least
let
the
Gratis
of
these
last
commers
,
who
attribute
vnto
themselues
the
name
of
Iesus
,
common
vnto
al
tru
Christians
,
open
the
eies
of
such
as
are
blindest
,
who
haue
gotten
by
their
seruiceable
gratuities
more
goods
and
reuenues
,
then
a
good
part
of
al
the
hospitals
in
France
haue
.
And
what
shal
we
say
of
their
exemptions
from
ordinary
iustice
,
of
the
superiority
vsurped
by
Bishops
,
Abbottes
,
Priors
,
Curates
ouer
the
Iustice
of
kings
,
&
especially
by
that
goodly
vniuersal
Bishop
ouer
Emperors
,
Kings
,
&
Princes
,
so
far
is
it
that
he
paieth
tribute
vnto
whom
tribute
is
due
,
according
vnto
the
example
of
Iesus
Christ
himselfe
,
&
of
him
,
whose
successor
notwithstanding
he
saith
he
is
,
not
shaming
to
cal
a
good
part
of
Italy
and
the
Capitall
Citty
of
the
Romane
Empire
the
patrimony
of
him
who
testifieth
of
himselfe
that
he
had
neither
gold
nor
siluer
,
Act.
3.6
.
6
Now
if
we
speak
of
the
sixth
commandement
touching
murders
,
how
can
it
be
more
euidently
transgressed
than
by
their
liberties
&
priuileges
of
granting
mercy
to
the
greatest
Criminals
,
&
that
horrible
abuse
of
Clergy
?
Moreouer
let
a
man
but
consider
the
taxes
of
the
Chancery
of
Rome
,
he
shall
finde
at
how
many
thousand
ducats
the
murther
of
father
&
mother
is
taxed
.
Demaund
the
reason
of
all
this
:
&
it
is
that
,
which
they
taught
them
who
constrained
Pilat
to
crucifie
this
King
of
whom
we
speake
(
as
they
yet
at
this
daie
persuade
Kings
and
Potentates
to
crucifie
him
in
his
poore
members
)
namely
this
,
Nobis
non
licet
interficere
quenquam
,
that
is
to
saie
,
It
is
not
lawful
for
vs
to
put
any
man
to
death
.
And
indeed
I
confesse
that
neither
ciuil
nor
criminal
iustice
pertaineth
vnto
them
,
beeing
as
it
is
distinguished
from
the
ministery
of
the
word
,
Lu.
12.14
.
&
22.25
.
and
Iohn
.
8.10
.
and
2.
Timot.
2.4
.
7
As
for
the
seuenth
commandement
concerning
the
obseruation
of
holy
mariage
I
wil
not
stay
in
this
horrible
filthy
stench
which
neither
the
sunne
can
abide
to
see
,
nor
the
darkenes
of
the
night
couer
,
nor
the
earth
beare
and
endure
,
al
of
these
demaunding
vengeance
at
Gods
hands
who
shall
heare
them
in
his
time
.
But
they
will
replie
against
mee
that
their
doctrine
doth
not
approoue
this
.
But
who
knoweth
not
,
who
seeth
not
,
who
acknowledgeth
not
,
who
feeleth
not
all
that
stinking
filthinesse
,
the
like
whereof
neither
was
,
nor
euer
coulde
bee
in
the
worlde
,
which
entered
in
floodwise
into
the
Church
by
the
gate
of
that
goodly
vowe
of
single
life
,
called
not
without
cause
by
the
Apostle
a
doctrine
of
diuels
,
1.
Tim.
4.2
.
I
knowe
well
their
replies
.
But
ô
heauen
,
ô
earth
,
ô
hundred
thousand
millions
of
rapes
,
fornications
,
adulteries
,
incests
,
ouerthrowinges
of
Gods
and
mans
lawe
,
testified
before
God
and
men
,
and
demaunding
vengeance
of
such
desperate
&
so
long
a
time
continued
enormities
.
But
farther
though
all
this
were
nothing
,
what
is
this
abhomination
so
shamelesly
practised
in
our
time
of
dispensing
with
the
marriage
of
Vncles
and
Nieces
in
degree
of
consanguinitie
?
A
thing
not
onely
condemned
by
Gods
lawe
in
the
case
it selfe
of
affinitie
onely
,
Leuit.
18.14
.
but
detested
so
expresly
by
the
poore
Paynims
themselues
,
who
haue
blushed
at
such
a
case
as
the
Roman
histories
can
witnes
.
And
yet
for
al
this
,
when
it
so
pleaseth
them
,
mariage
is
forbidden
vnto
the
seuenth
degree
of
such
as
be
collaterall
.
Alas
ô
Lord
how
long
?
8
As
for
the
commaundement
which
concerneth
theftes
,
it
were
wonder
a
man
woulde
say
it
might
bee
maintained
by
them
,
who
liue
not
but
by
sacrilege
,
to
wit
,
with
the
goods
belonging
vnto
the
poore
,
of
which
they
make
themselues
the
receiuers
without
yeelding
any
account
.
9
I
say
the
like
of
the
last
commaundement
saue
one
,
speaking
of
false
witnes
,
being
in
no
point
more
damnably
violated
then
in
the
ouerthrowing
of
the
witnessings
and
testimonies
of
the
Prophets
and
Apostles
irreproueable
witnesses
.
Finally
the
last
commaundement
passing
euen
vnto
the
roote
of
the
euill
which
is
in
vs
,
and
without
the
which
the
Apostle
witnesseth
that
he
had
neuer
known
in
deed
what
sin
meant
,
Rom.
7.7
.
is
it
not
asmuch
or
more
openly
violated
then
any
of
the
rest
by
their
doctrin
,
when
they
teach
that
neither
the
vnderstanding
nor
the
wil
of
man
are
wholy
and
entierly
subiected
vnto
sin
and
death
by
original
sin
:
but
that
there
still
remaineth
a
certain
disposition
and
inclination
vnto
that
which
is
true
and
good
:
whence
they
drawe
their
merites
of
congruity
&
preparation
?
Afterwards
when
they
teach
that
by
the
very
action
of
baptisme
,
yea
by
the
vertue
of
the
water
,
original
sin
is
(
if
not
altogether
)
yet
in
part
so
done
away
,
that
the
child
of
a
Turke
or
Iew
being
baptized
&
dying
before
the
age
of
discretion
goeth
into
paradise
,
and
as
for
those
who
come
vnto
age
,
that
that
corruption
which
resteth
in
them
is
not
sinne
,
but
onely
a
litle
sparke
of
fire
vnder
the
hote
ashes
to
exercise
vs
.
10
As
for
the
other
kinde
of
the
lawe
concerning
the
outward
diuine
seruice
,
the
spirite
of
errour
hath
done
the
cleane
contrary
,
tending
notwithstanding
vnto
the
same
end
.
For
hauing
abolished
the
Lawe
morall
which
should
notwithstanding
be
perpetual
,
he
hath
cleane
contrarie
found
the
meanes
to
establish
the
Lawe
ceremonial
,
knowing
that
Iesus
Christ
had
imposed
an
end
vnto
it
:
and
this
dessein
of
his
hath
he
executed
by
a
marueilous
sleight
,
which
hath
deceaued
those
of
the
better
sort
.
For
if
he
would
haue
persuaded
them
that
hee
woulde
set
Iudaisme
vp
againe
,
or
retained
Paganisme
,
men
would
haue
openly
withstood
him
.
And
therfore
he
obiected
that
the
great
simplicity
of
the
outwarde
seruice
of
God
both
in
the
ministerie
of
the
word
&
in
the
administration
of
the
sacramentes
would
breede
a
contempt
,
and
therefore
it
would
bee
good
to
haue
some
petite
matters
beside
,
not
that
this
should
be
of
the
substance
of
the
doctrin
or
of
the
sacraments
,
but
to
make
the
thinges
more
commendable
,
and
men
more
attentiue
and
deuout
.
This
being
once
thought
to
be
good
by
an
efficacie
of
errour
,
hee
added
,
that
vsing
withal
some
ceremonies
of
the
Lawe
not
to
Iudaize
but
to
turne
them
vnto
a
a
good
vse
,
&
doing
the
same
soberly
in
certaine
points
like
others
without
superstition
or
Idolatry
,
would
be
a
meane
to
winne
the
Iewes
and
the
Idolaters
the
easier
vnto
the
true
religion
.
Thence
came
holy-Water
,
square-Caps
,
Surplisses
,
hoodes
,
bald
crownes
,
chaunting
of
prick-song
,
altars
,
distinction
of
daies
and
of
meates
,
with
the
rest
of
the
furniture
of
al
that
goodlie
ceremonial
seruice
,
as
if
God
had
imposed
an
end
vnto
the
legall
ceremonies
,
of
which
himselfe
was
the
author
,
to
giue
authority
,
not
vnto
the
Apostles
(
who
neuer
ordained
,
nor
practised
such
thinges
,
naie
contrariwise
established
and
recommended
the
true
and
pure
simplicity
aswel
of
doctrine
as
of
ecclesiastical
gouernement
)
but
vnto
them
who
shoulde
come
after
them
,
to
cut
and
clip
off
al
at
their
pleasure
.
If
anie
man
will
denie
this
,
the
sight
thereof
discouereth
the
fact
,
if
wee
conferre
their
inuentions
with
Moses
and
with
profane
histories
.
True
it
is
that
touching
this
point
they
want
no
allegations
of
certaine
bookes
forged
at
pleasure
,
but
so
doltishlie
written
,
that
a
man
need
go
no
farther
for
proofe
of
such
forgeries
.
And
thus
you
see
how
the
spirit
of
error
by
a
iust
iudgement
of
God
hath
serued
his
turne
with
the
holie
Lawe
of
God
,
for
the
destruction
of
men
,
and
al
vnder
the
shadow
of
establishing
of
it
and
teaching
the
right
vse
thereof
:
a
thing
most
miraculous
and
wonderfull
,
how
men
could
become
so
brutish
as
not
to
suffer
a
man
to
touch
their
sore
,
so
far
are
they
from
seeking
after
or
desiring
to
finde
or
receiue
a
remedy
.
12
But
touching
the
law
morall
the
abuse
there
of
appeareth
most
straunge
in
this
,
that
there
is
no
one
speciall
commandement
,
which
hath
not
beene
more
openly
ouerturned
in
Christendome
then
euer
it
happened
in
the
synagogue
of
the
Iewes
,
as
the
reprehension
which
the
lawe-giuer
himselfe
maketh
,
doth
witnes
of
them
from
point
to
point
in
saint
Mathew
chap.
5.6.7
.
But
the
fault
is
yet
more
daungerous
in
that
,
that
the
vse
and
scope
there
of
is
turned
vpside
downe
.
Which
thing
hath
beene
so
much
handled
by
saint
Paul
,
especially
in
the
epistle
to
the
Romans
and
to
the
Galathians
,
that
it
cannot
be
but
an
inexcusable
reproch
vnto
them
who
call
themselues
Christians
to
dispute
of
this
point
any
more
.
In
summe
,
the
law
sheweth
vs
,
will
we
or
nil
we
,
what
we
owe
vnto
God
and
neighbour
,
and
that
no
man
neither
dischargeth
,
nor
is
able
to
discharge
his
debt
in
this
behalfe
,
being
vtterly
vndone
and
made
vnpayable
by
the
naturall
corruption
of
mankinde
,
which
thing
notwithstanding
neither
exempteth
him
out
of
debt
,
nor
from
the
penalty
adioyned
vnto
the
contract
,
which
is
euerlasting
death
.
For
to
thinke
that
God
renounceth
his
debt
without
entire
paiment
made
,
is
to
transforme
God
into
man
.
This
is
then
an
inexcusable
follie
to
seeke
after
the
saluation
of
the
soule
by
the
obligation
of
death
,
that
is
to
say
in
the
lawe
morall
,
which
argueth
our
condemnation
,
and
which
can
vse
no
other
language
vnto
vs
then
his
tenor
importeth
.
And
yet
notwithstanding
this
is
the
foundation
of
the
hope
giuen
of
finding
in
a
mans
owne
merits
,
or
those
of
an
other
,
(
whereof
a
man
may
furnishe
himselfe
for
ready
money
vnto
the
distributer
)
that
which
is
found
,
as
we
will
anon
declare
,
in
Iesus
Christ
alone
,
hauing
satisfied
for
vs
,
in
carying
our
sinnes
vpon
the
tree
,
1.
Pet.
2.24
.
and
accomplished
al
righteousnes
for
vs
,
Mat.
3.15
.
Gal.
3.13
.
and
4.4
.
and
yet
notwithstanding
behold
the
matter
,
behold
the
end
and
whole
substance
of
the
Church
of
Romes
diuinity
at
this
day
touching
our
saluation
.
13
It
remaineth
to
declare
the
falsification
committed
in
the
other
part
of
the
word
of
God
,
which
is
our
soueraign
happinesse
,
I
mean
the
couenant
of
saluation
in
Iesus
Christ
alone
,
promised
vnto
the
Fathers
,
and
finally
sent
into
the
worlde
,
namely
into
Iudea
in
proper
person
,
and
after
vnto
all
nations
by
the
ministery
of
the
Apostles
and
others
sent
hither
and
thither
by
them
,
which
is
that
which
we
call
the
Gospell
,
Tit.
1.2.3
.
that
is
to
say
,
the
good
&
true
healthfull
newes
.
But
we
will
differ
this
point
vnto
an
other
time
,
thanking
in
the
meane
time
our
good
God
and
Father
,
that
it
hath
pleased
him
of
his
singular
mercy
and
grace
,
to
haue
opened
our
eies
to
knowe
and
detest
such
abuses
,
desiring
him
to
giue
vs
farther
grace
so
to
vse
his
truth
,
that
we
witnesse
by
our
good
life
and
conuersation
,
that
his
spirit
hath
not
onely
wrought
in
our
vnderstanding
,
but
also
formed
our
affections
vnto
his
obedience
,
that
wee
bee
not
the
more
inexcusable
before
him
,
the
more
graces
and
blessings
we
haue
receiued
.
Amen
.
And
because
we
haue
beene
hitherunto
so
vnthankefull
for
so
great
a
benefite
,
let
vs
demaunde
of
him
fauor
&
mercy
with
heart
&
with
mouth
as
foloweth
.
Almighty
God
,
&c.
THE
XXXI
.
SERMON
.
Our
help
be
in
the
name
of
God
&c.
It
is
written
as
followeth
in
the
third
Chapter
of
the
Canticle
of
Canticles
,
the
11.
verse
.
11
Daughters
of
Syon
come
forth
&
contemplate
the
King
Salomon
with
the
Crowne
with
which
his
mother
crowned
him
in
the
day
of
his
espousailes
and
the
gladnesse
of
his
heart
.
1
How
this
King
is
degraded
of
all
his
degrees
in
the
Apostaticall
Church
of
Rome
at
this
daie
.
2
First
of
his
dignitie
Royall
.
3
Secondly
of
his
state
Propheticall
.
4
Thirdly
of
his
Priesthood
.
5
A
false
distinction
betweene
venial
and
mortall
sinnes
.
6
An
other
false
Doctrine
touching
the
guilt
of
sinne
,
&
the
punishment
,
&
of
the
sinnes
committed
before
and
after
Baptisme
.
7
Howe
our
sanctification
is
by
their
Doctrine
falsified
.
8
How
the
Intercession
of
one
mediator
alone
is
taken-awaie
&
abolished
.
9
A
conclusion
of
all
this
matter
.
10
Who
the
mother
is
who
hath
crowned
this
King
.
11
What
the
time
of
his
fiansailes
is
.
12
Wherefore
this
day
is
called
the
day
of
the
gladnesse
of
this
King
.
13
An
exhortation
to
embrace
the
grace
of
this
king
,
and
to
make
it
auaileable
vnto
vs
.
WE
haue
yet
one
point
more
to
handle
vpon
that
which
I
began
to
shewe
on
Thursdaie
last
,
to
wit
,
how
this
king
is
spoiled
at
this
daie
of
his
glorie
in
that
which
is
the
principall
part
of
his
diademe
royall
,
I
meane
touching
that
which
concerneth
the
office
of
his
mediatorshippe
,
witnessed
by
the
Gospel
called
the
power
of
God
vnto
saluation
vnto
euery
one
that
beleeueth
,
Rom.
1.16
.
and
by
Esaie
the
Arme
of
the
Lord
,
Esai
.
53.1
.
A
matter
of
so
great
consequence
,
that
there
cannot
fall
out
any
different
or
controuersie
among
men
,
which
is
more
nearer
to
be
looked
vnto
.
I
saie
then
that
this
dignity
or
rather
maiestie
of
this
king
,
mediatour
betweene
God
and
his
Church
,
consisteth
in
three
points
,
namely
in
his
royal
dominion
,
spirituall
,
and
soueraine
in
his
kingdome
,
yea
ouer
sinne
it selfe
and
ouer
death
:
afterwards
in
the
office
and
charge
which
he
receaued
,
to
be
the
true
,
and
to
speake
properly
,
the
onely
Prophet
and
declarer
of
the
counsel
of
God
touching
the
saluation
of
mankind
:
and
thirdly
in
his
eternal
priesthood
.
Now
not
any
one
of
these
three
pointes
remaineth
in
his
entire
in
the
Church
of
Rome
at
this
daie
,
which
by
consequent
is
nothing
lesse
then
the
true
and
only
spouse
of
this
king
.
Which
thing
we
wil
endeuour
to
open
&
make
plaine
vnto
you
,
howbeit
summarily
,
bicause
the
same
hath
bin
already
handled
at
large
by
vs
vpon
the
first
chapter
of
this
Canticle
.
2
But
these
words
of
the
king
crowned
,
leading
vs
againe
vnto
it
,
and
for
that
this
point
can
neuer
be
too
oft
declared
and
handled
,
we
will
enter
again
most
willingly
into
it
.
In
summe
therefore
I
say
that
a
man
could
not
more
openly
haue
encroched
vpon
this
royaltie
and
prerogatiue
of
his
,
then
by
ordering
the
estate
of
the
house
of
this
king
besides
and
contrarie
vnto
his
expresse
will
,
in
eclipsing
of
some
of
his
lawes
,
and
establishing
of
others
altogether
anew
:
and
as
for
such
as
were
ordinarie
,
retained
for
the
ordering
of
the
gouernement
established
by
the
soueraign
prince
(
to
wit
by
the
sonne
Heb.
1.2
.
and
3.6
.
and
Apocal.
13.17
.
)
in
cutting
&
clipping
them
at
his
pleasure
,
not
suffering
himselfe
to
bee
reprehended
of
any
man
,
to
dispense
,
to
binde
,
to
lose
against
all
lawe
of
God
&
man
.
As
for
his
prophetical
soueraigne
authoritie
,
by
the
spirit
of
whom
all
the
auncient
prophets
spake
,
1.
Pet.
1.11
.
&
who
afterwarde
himselfe
in
person
declared
all
the
will
of
God
his
father
,
without
keeping
backe
any
thing
thereof
,
Ioh.
15.15
.
and
hath
since
his
ascending
vp
into
heauen
vntill
hee
returne
not
to
teach
,
but
to
iudge
,
continued
to
declare
the
same
vnto
the
world
by
his
faithful
Apostles
enlightened
with
a
particular
vertue
and
power
of
the
holy
ghost
,
Ioh.
16.3
.
Act.
20.27
.
Gal.
1.8
.
Eph.
4.11
.
1.
Pet.
1.12
.
How
could
a
man
degrade
Iesus
Christ
of
this
dignitie
more
openly
then
by
falsifiyng
of
all
that
which
hee
preached
both
by
adding
to
&
clipping
from
,
&
by
turning
white
into
black
,
and
light
into
darkenes
,
as
is
in
Esai
.
5.20
.
Yea
so
far
,
as
notoriously
to
forbid
this
declaration
of
his
to
bee
read
thorough
al
nations
and
peoples
in
a
knowen
and
intelligible
language
,
fearing
,
say
they
,
least
men
should
become
heretiques
,
that
is
to
say
,
fearing
least
the
light
should
ingender
darkenes
,
and
the
truth
lying
.
And
what
is
this
else
,
then
neither
to
enter
into
the
kingdom
of
heauen
,
nor
to
suffer
others
to
enter
in
,
Math.
23.13
.
then
to
hide
the
light
vnder
a
bushel
,
Math.
5.11
.
There
remaineth
the
third
point
of
his
office
of
Mediator
,
namely
his
eternal
priesthood
,
which
consisteth
in
two
chiefe
pointes
:
in
our
redemption
,
and
in
his
intercession
:
the
which
redemption
hath
two
parts
,
the
expiation
of
our
sinnes
,
and
our
sanctification
,
which
wee
wil
handle
from
point
to
point
distinctly
.
First
therefore
there
is
that
which
we
call
originall
sinne
,
which
ought
to
be
considered
of
in
two
diuers
respects
,
namely
touching
the
corruption
of
the
whole
man
,
which
is
as
it
were
the
essence
of
this
sinne
,
(
whereof
we
shall
afterwardes
speak
in
handling
the
point
of
sanctification
)
and
touching
that
which
followeth
it
,
namely
that
which
maketh
vs
guilty
,
and
children
of
wrath
worthy
of
the
curse
of
God
from
our
conception
,
Psal.
51.7
.
Rom.
5.14.18
.
Eph.
2.3
.
There
are
afterwards
the
fruites
proceeding
from
this
cursed
roote
,
which
bind
vs
specially
vnto
eternal
death
:
which
roote
of
sinne
,
albeit
it
be
so
deaded
by
the
holy
spirite
in
those
who
are
regenerate
,
whereof
wee
will
afterwardes
speake
,
notwithstanding
it
leaueth
not
to
bud
forth
,
though
it
be
not
with
such
a
final
effect
as
before
,
being
a
perpetual
war
between
this
flesh
,
that
is
to
say
the
remnant
of
original
sin
,
&
the
spirit
,
that
is
to
say
the
power
of
god
,
&
his
effect
in
vs
.
Gal.
5.17
.
which
combate
is
most
liuely
described
&
painted
forth
vnto
vs
by
the
Apostle
,
Ro.
7.
proposing
himselfe
for
an
example
.
5
If
therefore
we
demaund
these
goodly
Doctors
and
teachers
of
theirs
,
how
the
fruits
of
this
vice
are
pardoned
vs
,
they
will
aunswere
with
vs
that
it
is
by
the
death
and
passion
of
our
Lord
Iesus
Christ
.
But
if
wee
desire
to
haue
a
farther
declaration
of
this
answere
,
then
Satan
,
who
was
before
disguised
,
beginneth
to
shewe
his
hornes
.
For
it
is
hee
in
deede
who
hath
learned
them
certaine
distinctions
,
by
which
this
goodly
first
aunswere
of
theirs
vanisheth
away
as
smoake
,
namely
the
distinction
,
first
between
mortall
and
vemall
sinnes
,
which
deserue
(
say
they
)
nothing
but
temporall
punishment
,
whereof
a
man
is
purged
by
some
displeasaunce
and
remorse
of
them
,
with
one
Asperges
of
holy
water
,
one
bishops
blessing
,
and
other
such
inuentions
.
Whence
it
would
followe
in
sound
logique
,
that
such
sinnes
haue
nothing
at
all
to
doe
with
the
death
and
passion
of
the
Lord
,
seeing
the
euil
requireth
no
such
paine
in
him
who
committeth
it
.
Thus
you
see
howe
these
good
Phisitions
in
steed
of
vsing
one
purgatiue
remedie
onely
,
and
without
which
euery
sinne
becommeth
deadly
,
cast
the
poore
consciences
of
men
in
a
sleepe
(
as
the
empeirall
practicks
vse
the
medicines
which
they
call
narcoticall
,
that
is
to
say
such
as
benowme
and
ded
the
diseased
)
vntill
at
the
length
they
become
senseles
and
past
feeling
in
all
sinne
and
wickednes
,
Ephes.
4.19
.
and
swollen
and
puffed
vp
vntill
they
be
ready
to
breake
againe
with
the
false
opinion
of
their
satisfactions
and
merites
.
Now
in
place
of
this
we
are
taught
by
the
holy
scriptures
,
that
it
is
true
in
deede
that
all
sinnes
are
not
equall
in
qualitie
,
Ioh.
19.11
.
But
as
touching
the
effect
generally
considered
,
euery
offence
against
God
,
yea
both
our
peruerse
nature
&
euery
motion
thereof
,
bee
it
neuer
so
small
,
&
depart
it
neuer
so
little
aside
from
the
commaundementes
of
the
law
,
which
is
spirituall
(
that
is
to
say
,
respecteth
principally
that
within
,
although
no
consent
,
nor
any
effect
of
deed
or
of
word
do
folow
,
Rom.
5.12.14
.
and
7.14
,
)
is
worthy
of
death
,
yea
of
euerlasting
death
,
Rom.
6.23
.
As
this
Priest
is
he
alone
,
who
by
meanes
of
the
paiment
which
hee
hath
made
for
the
malediction
and
curse
which
was
due
vnto
vs
,
and
hee
alone
without
exception
which
taketh
away
the
sinnes
of
the
worlde
,
Ioh.
1.29
.
is
the
propitiation
for
our
sinnes
,
Rom.
3.23
.
which
he
hath
borne
vpon
the
tree
in
his
owne
person
,
1.
Pet.
2.24
.
namely
for
them
,
vnto
whom
it
is
giuen
to
repent
,
2.
Tim.
2.26
.
and
to
beleeue
,
Ioh.
6.44.45
.
not
that
Repentaunce
or
Faith
it selfe
merite
saluation
any
way
,
or
haue
any
place
of
satisfaction
towardes
God
(
seeing
eternall
life
is
of
free
gift
,
Rom.
6.23
)
but
because
that
god
hath
appointed
and
giuen
true
Repentance
,
as
a
good
way
to
bee
prepared
to
receiue
pardon
,
Psal.
51.12.19
.
and
Faith
,
to
apprehend
him
and
to
apply
him
vnto
vs
vnto
eternal
life
,
Ioh.
3.16
.
In
a
worde
therefore
,
all
sinne
in
his
owne
nature
is
mortall
and
deadly
,
and
contrariwise
all
sinne
(
except
it
bee
the
sinne
against
the
holy
ghost
which
is
vnpardonable
)
is
pardoned
the
beleeuing
by
the
onely
oblation
of
our
eternall
Priest
once
made
,
Hebrew
.
10.10
.
and
Rom.
5.1
.
6
Their
other
distinction
is
double
,
namely
betweene
the
guilt
and
the
paine
satisfactory
,
separating
the
one
from
the
other
:
and
betweene
the
sinnes
going
before
Baptisme
and
those
which
are
committed
after
,
and
al
to
bring
the
satisfaction
of
Iesus
Christ
vnto
this
point
,
to
make
that
which
proceedeth
from
vs
of
some
worthinesse
&
merite
,
which
they
call
condignely
meritorious
,
an
abuse
which
can
in
no
sort
agree
with
the
priesthoode
of
Iesus
Christ
,
the
sole
and
immediate
cause
of
the
Remission
of
our
sinnes
,
and
so
by
consequent
of
our
saluation
in
this
respect
,
Psal.
32.1
.
These
good
Doctors
&
teachers
therefore
,
as
touching
the
sinnes
which
goe
before
Baptisme
,
grant
indeede
that
they
are
entirely
pardoned
both
in
respect
of
the
guilt
,
and
in
respect
of
the
paine
,
and
that
by
the
meanes
of
some
vertue
of
the
sacred
water
,
with
the
action
it selfe
of
Baptisme
,
reseruing
notwithstanding
for
the
young
Infantes
which
die
before
they
come
vnto
the
age
of
discretion
,
a
certaine
place
,
which
they
call
Limbus
,
where
they
are
in
some
smal
enioying
of
the
ioyes
of
paradise
,
as
are
those
infantes
which
are
dead
when
they
are
borne
,
or
die
before
they
be
baptized
.
But
as
for
the
sinnes
which
are
committed
after
Baptisme
,
the
guilt
and
trespasse
onely
pardoned
,
there
remaineth
the
satisfactorie
paine
to
be
paid
as
they
saie
:
and
in
what
mony
?
By
Fastings
,
Almes
,
Pater-nosters
and
Aues
,
Pilgrimages
,
Foundations
,
and
other
paines
and
penaunces
imposed
in
Auricular
confession
.
And
hereunto
you
must
adde
Pardons
,
Indulgences
,
and
the
merites
of
Saintes
.
But
yet
is
a
man
freed
and
quited
of
all
when
hee
is
dead
?
No.
But
hee
must
goe
and
pay
the
rest
in
an
other
worlde
,
in
the
fire
of
Purgatorie
.
But
they
say
that
hee
which
is
there
can
merite
no
longer
,
&
therefore
hee
must
come
out
of
this
fire
by
the
praiers
and
good
woorkes
of
the
liuing
,
and
especially
by
a
number
of
Masses
,
Obits
,
Requiems
,
Holy-water
,
&
other
like
deuotions
.
But
what
,
shal
he
come
forth
?
Nay
that
they
cannot
tel
,
though
they
tax
euerie
mortal
sinne
at
a
certaine
number
of
daies
and
of
years
.
But
put
case
one
for
whom
wee
still
praie
at
all
aduentures
,
be
come
foorth
already
long
since
?
Mary
this
shal
bee
set
of
vpon
the
tayle
of
another
score
,
to
bee
allowed
other
.
And
whereto
then
shall
the
satisfaction
of
Iesus
Christ
serue
?
Forsooth
to
make
al
this
auaileable
,
and
to
send
you
into
the
fire
of
Purgatory
for
a
certaine
time
,
whereas
otherwise
you
shoulde
haue
gon
into
hel
fire
for
euer
.
And
yet
,
when
it
so
pleaseth
the
marchant
royall
of
Pardons
,
hee
doth
more
then
Iesus
Christ
himselfe
.
For
he
absolueth
à
culpa
&
pana
,
that
is
quitteth
both
the
sin
and
punishment
thereof
,
and
commaundeth
the
Angels
to
drawe
what
soules
it
pleaseth
him
out
of
Purgatorie
.
And
is
there
any
thing
hee
can
doe
more
contrarie
vnto
the
effect
of
that
oblation
which
Iesus
Christ
himselfe
hath
made
of
himselfe
vpon
the
crosse
?
Yea
the
spirit
of
lying
,
by
the
iust
iudgement
of
God
hath
passed
yet
farther
vpon
those
which
haue
loued
and
doe
still
loue
darcknesse
better
then
light
,
Ioh.
3.19
.
according
vnto
the
Prophecie
of
Esay
,
Esai
.
29.10
.
and
that
of
the
Apostle
,
2.
Thess.
2.11
.
and
2.
Tim.
3.13
.
For
he
hath
so
controuled
and
countermaunded
the
oblation
once
made
for
all
by
Iesus
Christ
himselfe
,
that
he
hath
borne
men
in
hand
and
perswaded
them
,
that
they
must
euery
daie
really
and
actually
reiterate
the
same
:
and
whereas
the
holy
supper
of
the
Lorde
was
properly
and
peculiarly
ordained
and
established
,
that
we
should
be
made
partakers
more
and
more
of
that
mysticall
vnion
of
Iesus
Christ
together
with
all
his
merites
vnto
eternall
saluation
,
1.
Cor.
10.16
.
and
secondly
to
celebrate
in
solemne
wise
the
memory
of
his
holy
and
onely
sacrifice
once
for
all
made
with
solemne
thankesgiuing
,
they
haue
conuerted
the
same
into
a
daily
sacrifice
actual
and
real
of
the
verie
and
true
body
of
Iesus
Christ
vnto
God
his
father
,
by
an
High-priest
annointed
and
shauen
to
this
end
and
purpose
,
and
that
with
a
greater
efficacy
then
the
first
,
which
Iesus
Christ
that
perfect
and
only
Priest
&
sacrificer
of
himselfe
,
made
vpon
the
crosse
:
seeing
that
according
vnto
their
owne
saying
,
this
of
his
reserueth
stil
the
satisfactorie
paine
,
but
this
which
is
made
by
their
priests
maketh
an
entire
satisfaction
,
yea
saie
they
both
for
the
quick
&
the
dead
.
And
this
is
it
which
they
cal
their
Masse
,
the
which
is
so
rooted
in
the
hearts
of
the
abused
and
abusers
,
that
there
was
neuer
a
more
execrable
blasphemy
in
the
woorlde
,
nor
more
directlie
contrarie
vnto
the
priesthood
and
sacrifice
of
the
Lord
,
nor
more
stubburnely
and
cruelly
maintained
and
defended
.
7
There
followeth
the
second
point
of
our
Redemption
,
namely
that
which
is
called
sanctification
,
because
that
by
it
being
drawen
out
of
our
natural
pollution
we
begin
to
be
cleansed
and
framed
vnto
iustice
and
vprightnesse
.
It
is
also
called
Regeneration
or
Newe-birth
,
Ioh.
3.3
.
because
that
by
it
wee
become
newe
men
as
touching
the
qualities
of
the
scule
,
our
vnderstanding
being
enlightned
to
know
and
embrace
the
truth
of
God
,
Ephe.
1.18
.
and
4.24
.
and
Coloss.
3.10
.
As
therefore
man
made
not
himselfe
,
but
the
only
power
and
bounty
of
god
created
the
world
,
Psal.
100.3
.
so
must
wee
confesse
that
this
verie
grace
and
power
alone
maketh
vs
new
creatures
in
respect
of
the
qualities
which
are
within
vs
,
in
him
who
is
made
vnto
vs
also
Sanctification
,
1.
Cor.
1.30
.
For
the
effecting
wherof
,
first
al
the
pollution
and
filthinesse
of
the
nature
of
man
in
the
first
Adam
,
was
abolished
in
the
flesh
of
this
High-priest
our
second
Adam
,
conceiued
in
the
womb
of
the
virgine
by
the
holy
Ghost
:
to
the
end
that
wee
beeing
vnited
by
faith
with
him
we
should
bee
found
in
him
with
that
vprightnesse
which
the
Lawe
requireth
of
man
,
Rom.
8.4
.
I
meane
by
meerely
free
Imputation
.
Secondly
this
same
Iesus
Christ
,
drawing
vs
vnto
himselfe
by
his
holy
spirite
formeth
in
vs
both
to
will
and
to
doe
,
Philip.
2.13
.
being
made
and
created
anew
in
him
vnto
good
works
which
he
hath
prepared
to
the
end
that
we
should
walk
in
them
,
Ephes.
2.10
.
It
is
then
this
only
Priest
apprehended
by
faith
,
in
whom
wee
find
such
and
so
perfect
a
cleansing
of
this
original
staine
,
the
same
being
imputed
vnto
vs
,
that
the
mortifying
of
this
same
corruption
in
vs
,
and
the
spiritual
vertue
&
power
fighting
in
vs
are
at
a
combate
within
vs
against
the
relicks
of
our
pollution
whilest
we
wait
for
our
ful
incorruption
&
glorie
in
bodie
and
in
soule
vntil
the
latter
comming
of
the
lord
,
Rom.
1.24
.
Gal.
5.17
.
1.
Cor.
15.28
.
when
he
shal
crown
of
his
grace
&
mercy
his
works
in
vs
,
1.
Cor.
15.58
.
2.
Tim.
4.8
.
This
is
then
the
summe
of
the
Article
of
our
Sanctification
whereof
we
haue
the
seale
in
holy
Baptisme
,
in
which
the
water
representeth
vnto
vs
the
blood
which
was
shed
for
the
remission
of
al
our
sins
,
together
with
the
vertue
of
the
holy
ghost
abolishing
&
burying
the
old
man
corrupted
,
and
forming
in
vs
that
new
man
,
to
increase
in
vs
from
day
to
day
,
Rom.
3.4
.
Gal.
3.27
.
Coloss.
2.12
.
1.
Cor.
3.21
.
Cleane
contrary
vnto
all
this
,
our
aduersaries
teach
vs
,
first
of
all
the
merits
of
preparation
,
&
saie
grace
must
preuent
the
remnant
of
our
nature
not
altogether
slaued
vnto
sin
:
but
only
feebled
,
and
yet
still
in
some
sort
free
,
so
that
there
is
a
concurrence
of
this
nature
&
of
grace
,
and
thence
they
drawe
an
heape
of
those
goodly
merites
whereof
they
haue
a
store-house
full
,
to
sell
to
euery
one
that
will
buy
.
Farther
they
say
that
originall
sinne
is
really
abolished
by
the
water
of
outwarde
Baptisme
,
and
by
the
vertue
of
the
wordes
pronounced
together
with
their
Chrisme
and
other
ceremonies
:
Asmuch
say
they
of
all
actuall
sinnes
going
before
Baptisme
▪
in
those
which
are
baptised
at
yeares
of
discretion
,
whether
hee
which
is
baptised
beleeue
or
vnderstand
what
baptisme
meaneth
,
or
not
:
prouided
onely
they
be
not
in
mortall
sinne
,
as
they
call
it
.
And
thus
you
see
how
these
braue
doctors
faile
most
absurdly
&
blockishly
in
this
so
necessarie
an
article
,
first
in
beeing
ignorant
how
great
and
deadly
our
originall
maladie
and
sicknesse
is
:
secondly
sophisticating
&
corrupting
the
sole
and
only
remedy
against
it
,
both
in
blending
with
it
that
which
is
naturally
in
man
,
and
in
attributing
vnto
the
water
,
to
the
sound
of
wordes
,
and
finally
to
their
own
inuentions
that
which
cannot
be
giuen
vnto
the
Angels
themselues
,
but
we
must
substitute
and
place
them
in
the
seate
and
roome
of
this
only
high-priest
.
8
There
remaineth
the
point
of
Intercession
,
which
is
asmuch
to
say
,
as
Interuention
,
or
a
comming
betweene
,
to
put
himselfe
between
God
his
father
&
them
who
cal
vpon
him
in
spirit
and
in
trueth
,
which
these
goodly
doctors
doe
so
expound
,
as
if
Iesus
Christ
were
vpon
his
knees
,
before
his
father
,
receiuing
our
requests
and
supplications
according
vnto
the
manner
&
fashion
of
the
princes
of
this
world
,
who
haue
their
Referendaries
or
masters
of
Request
,
contrarying
herein
themselues
,
who
in
their
Letany
say
not
vnto
Iesus
Christ
,
Pray
for
vs
,
as
they
craue
of
their
saintes
departed
this
mortality
,
but
haue
mercy
vpon
vs
.
And
that
vpon
great
right
.
For
Iesus
christ
hauing
in
the
execution
of
his
priesthoode
here
belowe
,
prayed
so
earnestly
and
feruently
for
vs
,
and
for
the
whole
Church
vnto
the
end
of
the
world
,
as
wee
see
him
to
haue
done
,
especially
,
Ioh.
17.
and
hauing
beene
without
doubt
heard
for
euer
(
mediating
the
oblation
once
made
afterward
by
him
for
the
full
abolishing
of
that
which
put
a
diuision
between
God
and
vs
)
hath
no
neede
any
more
to
make
new
praiers
for
vs
,
seeing
he
hath
now
all
power
of
the
father
to
gouerne
vs
&
to
grant
vs
all
things
we
require
:
but
it
is
said
that
he
maketh
stil
Intercession
for
vs
,
because
the
vertue
and
force
of
his
oblation
is
alwaies
present
before
God
,
as
also
because
all
the
praiers
of
the
Church
which
is
yet
here
belowe
are
made
in
his
name
,
in
whom
alone
also
they
bee
receiued
and
sanctified
by
his
mediation
and
Interuention
betweene
the
father
and
vs
.
Nowe
in
lieu
of
this
Doctrine
testified
and
verified
throughout
the
Scripture
,
hauing
made
notwithstanding
a
Referendary
and
master
of
Requestes
,
turning
themselues
suddainly
cleane
backward
,
and
considering
of
his
maiesty
&
glory
,
they
teach
that
it
were
marueilous
presumption
to
goe
directly
vnto
so
great
a
Lord
of
Lordes
,
and
King
of
Kinges
:
and
therefore
say
they
,
wee
must
first
speake
vnto
others
to
haue
accesse
vnto
him
,
as
a
man
that
will
haue
accesse
vnto
a
King
,
will
speake
first
with
the
Vshers
of
his
presence
,
or
with
the
groome
of
his
chamber
,
or
other
his
fauorits
.
And
who
are
they
?
Here
nowe
euery
man
according
vnto
his
priuate
deuotion
hath
power
to
chuse
himselfe
a
particular
patrone
,
beside
the
generall
,
amongest
which
they
attribute
the
soueraigne
place
vnto
the
blessed
virgin
,
&
that
by
her
motherly
autority
to
commaund
.
And
here
euerie
ones
merits
are
proposed
and
their
particular
commissions
of
healing
this
or
that
disease
.
And
whereupon
I
pray
you
are
all
these
Intercessions
grounded
?
Not
vpon
any
word
of
God
,
not
vpon
any
example
of
the
Prophets
,
or
Apostles
,
or
any
other
of
their
time
:
not
vpon
reason
,
seeing
this
cannot
be
done
but
we
must
attribute
vnto
these
Intercessors
,
that
which
is
entirely
proper
and
belonging
vnto
the
diuinitie
and
Godhead
alone
,
without
which
Iesus
Christ
himselfe
should
be
il
&
in
vaine
called
vpon
as
we
haue
before
shewed
:
al
this
notwithstanding
,
this
hath
by
little
and
little
slipped
into
the
Church
by
the
efficacy
of
that
spirit
of
error
which
they
vsed
who
resisted
Ieremy
,
keeping
themselues
to
their
queene
of
heauen
,
Ier.
44.17
.
as
they
of
whom
wee
now
speake
holde
themselues
to
theirs
.
And
what
I
praie
you
hath
brought
in
this
cursed
ouerthrowe
of
the
true
inuocation
of
God
in
Christendome
but
the
distrustfulnes
of
the
fauour
and
good
will
of
our
Mediator
towardes
vs
?
And
yet
what
shall
wee
find
either
in
heauen
or
in
earth
which
hath
giuen
vs
or
coulde
euer
giue
vs
such
assured
testimonies
of
his
loue
and
dilection
?
For
wee
cannot
so
much
as
praie
as
we
ought
,
without
he
doe
first
preuent
vs
by
his
holy
spirit
,
Rom.
8.25
.
so
far
is
it
that
there
can
be
anie
more
prompt
and
readie
then
he
to
help
vs
.
Now
no
praier
proceeding
from
distrust
,
or
from
our
only
imagination
,
bee
it
forged
anew
or
retained
by
an
euil
custome
,
can
bee
acceptable
vnto
God
,
Iam.
1.6
.
and
Ioh.
4.22
.
and
therefore
aboue
all
thinges
is
this
holie
assuraunce
vpon
the
onely
truth
,
loue
and
power
of
the
only
mediator
recommended
vnto
vs
,
Heb.
10.19
.
1.
Ioh.
2.1
.
bereauing
vs
by
consequent
of
all
presumption
of
ourselues
.
Why
but
,
say
they
,
we
pray
one
for
an
other
,
and
do
also
craue
the
praiers
one
of
an
other
without
any
derogation
at
al
vnto
the
autoritie
or
office
of
Iesus
Christ
who
is
our
sole
mediator
:
true
,
wee
vse
the
mutuall
praiers
of
one
an
other
as
being
enuironed
al
of
vs
with
the
like
necessities
,
to
the
mutual
participation
of
which
,
charitie
doth
bind
vs
,
&
which
we
may
and
ought
to
cause
to
bee
vnderstoode
of
one
an
other
,
according
to
the
worde
of
God
and
the
examples
of
the
holy
Prophets
and
Apostles
.
And
what
is
this
to
the
inuocation
and
praying
vnto
of
Saintes
,
the
spirites
of
whom
are
in
heauen
in
their
rest
not
able
to
bee
conceiued
of
vs
,
&
their
bodies
are
in
the
dust
waiting
together
with
vs
for
the
latter
day
?
Therfore
when
such
as
are
yet
liuing
demaund
&
craue
the
mutual
praiers
of
their
brethren
,
this
is
not
to
make
them
Intercessors
,
or
to
adioine
them
for
companions
vnto
Iesus
Christ
,
or
as
subordinate
mediatours
between
Iesus
Christ
and
vs
,
to
ranke
them
and
cause
them
to
marche
in
procession
as
they
doe
in
their
Letanies
.
But
this
is
to
ioine
our selues
and
them
together
,
to
addresse
and
direct
our selues
to
one
and
the
selfe
same
God
and
father
in
the
name
of
this
sole
and
onely
mediator
aswell
of
Intercession
as
also
of
Redemption
,
which
are
two
pointes
altogether
vnseparable
,
as
saint
Iohn
witnesseth
calling
Iesus
Christ
our
Aduocate
in
the
same
sense
that
he
called
him
our
propitiation
meaning
to
exclude
all
other
Aduocates
and
all
other
propitiators
towardes
God
.
1.
Iohn
.
2.1.2
.
beeing
none
besides
him
in
whom
our
prayers
,
or
other
workes
whatsoeuer
are
acceptable
.
Hereupon
they
replie
againe
that
so
they
also
adde
,
Per
Christum
Dominum
nostrum
,
that
is
to
say
,
through
Iesus
Christ
our
Lord
.
Yea
but
this
is
after
they
haue
ioined
with
him
subordinate
companions
,
both
in
the
merites
of
these
and
those
,
as
also
in
pardons
and
whatsoeuer
else
commeth
into
their
thought
(
which
is
nothing
else
but
to
derogate
asmuch
from
the
mediation
of
Redemption
)
and
besides
in
the
Intercession
of
others
towardes
him
:
yea
with
their
motherly
authority
,
falsly
attributed
vnto
her
,
who
neuer
thought
vpon
any
such
vsurpation
.
In
a
worde
therefore
this
is
nothing
else
but
to
doe
as
they
did
who
in
Pilates
house
called
Iesus
Christ
by
the
name
of
Prophet
and
king
:
but
it
was
when
they
buffeted
and
scourged
him
,
Ioh.
19.1.2
.
9
Thus
you
see
my
bretheren
,
what
the
Iesus
Christ
of
this
false
Church
is
,
from
which
the
mercy
of
God
hath
withdrawen
vs
,
to
know
and
to
serue
the
true
&
onely
Iesus
Christ
,
true
God
and
true
man
,
hauing
a
name
aboue
euery
creature
high
,
middle
or
low
,
in
his
celestiall
and
eternall
Empire
,
who
hath
declared
vnto
vs
all
the
counsell
of
God
touching
our
saluation
by
the
contents
of
the
writinges
of
his
faithfull
Prophets
&
Apostles
,
being
the
only
eternal
priest
&
by
vertue
of
this
Priesthood
our
sole
&
onely
mediator
aswell
of
Redemption
as
also
of
Intercession
betweene
the
father
and
vs
vnto
eternal
life
,
in
the
which
faith
the
Lord
giue
vs
grace
to
liue
and
die
to
enioy
one
day
on
high
eternally
with
him
the
glorie
which
he
hath
purchased
by
the
price
of
himselfe
.
10
It
remaineth
now
we
consider
of
what
maner
of
Crowne
this
spouse
here
speaketh
,
and
who
this
Mother
is
who
hath
crowned
him
therewith
.
Nowe
then
by
the
Crowne
,
that
Maiestie
and
power
more
then
Royal
is
meant
,
with
which
our
head
is
crowned
,
as
it
is
said
Psal.
8.6
.
and
is
expounded
Heb.
2.9
.
and
Math.
28.18
.
But
who
may
this
mother
be
,
who
hath
crowned
him
therewith
,
seeing
it
is
of
the
father
onely
that
he
craueth
it
,
both
in
respect
that
his
diuine
maiestie
was
as
it
were
abased
in
the
infirmitie
of
the
fleshe
for
a
time
,
Ioh.
17.5
.
as
in
respect
of
the
superioritie
ouer
all
the
world
promised
vnto
him
in
regard
of
his
humanitie
,
Psal.
2.8
.
&
Psal.
110.1
.
expounded
by
the
Apostle
,
1.
Cor.
15.24
.
Ephes.
4.11
.
and
Philipp
.
2.9
.
This
place
therefore
hath
diuerse
interpretations
.
To
let
passe
therefore
the
interpretation
of
certaine
contemplatiue
,
or
rather
of
dreaming
and
doting
Doctors
,
who
haue
appropriated
not
onely
this
place
,
but
almost
all
that
is
said
of
the
Church
in
this
Canticle
vnto
the
person
of
the
virgin
Mary
,
who
was
truly
blessed
among
all
faithfull
women
,
but
not
therfore
as
these
folish
superstitious
haue
imagined
,
as
if
Iesus
christ
did
hold
of
his
mother
the
crown
of
his
Empire
:
whereas
it
is
his
meer
gracious
bounty
which
made
her
his
mother
,
inasmuch
as
he
took
our
flesh
in
her
virginall
wombe
,
&
who
hath
crowned
her
with
such
measure
of
glory
as
pleased
him
.
Others
haue
vnderstood
by
this
word
of
mother
the
humanity
of
Iesus
Christ
,
which
contrariwise
is
crowned
in
him
&
by
him
,
who
hath
honored
it
so
farre
with
his
personall
vnion
.
It
seemeth
vnto
mee
that
by
this
worde
of
Mother
a
man
may
more
rightly
vnderstand
in
this
place
the
Citie
of
Ierusasalem
,
as
being
the
capitall
City
of
the
kingdome
,
and
so
consequentlie
the
mother
of
al
such
as
are
borne
there
,
and
namely
in
respect
of
Salomon
who
was
there
borne
,
and
was
there
crowned
,
and
so
also
in
regard
of
him
of
whom
he
was
the
figure
.
For
albeit
Iesus
Christ
was
not
borne
in
Hierusalem
according
vnto
the
fleshe
,
notwithstanding
he
there
tooke
his
crowne
,
Psal.
2.6
.
and
that
by
the
testimony
of
Pilate
who
knew
not
what
he
did
,
Ioh.
19.19.22
.
as
it
was
also
said
by
Esa.
2.3
.
and
Mich.
4.2
.
that
he
should
come
foorth
of
Hierusalem
,
that
is
to
say
that
hee
should
there
be
borne
,
in
respect
of
the
quality
of
his
celestiall
kingdome
,
which
consisteth
in
the
setting
vp
and
gouernment
of
his
Church
,
as
it
came
to
passe
by
expresse
commaundement
,
Act.
1.4.12
.
This
exposition
,
besides
the
foundation
which
it
hath
,
serueth
vnto
great
edification
,
this
coronation
and
this
Crowne
beeing
diuersely
considered
:
in
asmuch
as
Hierusalem
a
figure
of
the
Church
in
her
estate
here
below
is
sometimes
restricted
vnto
the
elect
,
and
sometimes
also
comprehendeth
all
those
who
say
they
are
of
this
company
,
of
which
notwithstanding
some
of
them
are
not
knowen
,
as
S.
Paul
before
his
couersion
was
among
the
Pharisees
,
others
are
like
darnell
among
the
good
corne
vntill
such
time
as
God
threshe
it
out
.
This
is
then
the
cause
wherefore
the
true
spouse
desiring
,
according
as
this
spirituall
marriage
implieth
it
,
that
al
the
worlde
if
it
might
be
were
ioined
with
her
in
one
body
vnder
this
head
and
Bridegroome
,
inuiteth
the
other
Daughters
of
Hierusalem
,
to
come
in
good
earnest
and
not
for
fashion
sake
or
outward
appearaunce
and
profession
onely
,
to
contemplate
the
true
king
of
peace
in
this
royal
maiesty
of
his
,
wherewith
their
common
mother
,
to
wit
Hierusalem
,
had
crowned
him
,
I
meane
so
farre
as
that
earthly
Salomon
was
the
figure
of
this
true
king
and
Bridegrome
,
&
not
that
the
maiesty
of
this
Salomon
proceedeth
from
his
spouse
,
but
from
the
eternal
father
,
as
also
by
a
correspondence
the
coronation
of
the
terrestriall
Salomon
celebrated
by
those
of
Ierusalem
,
proceeded
not
of
them
of
the
City
but
from
the
ordinance
and
commandement
of
Dauid
,
which
the
city
accepted
of
.
But
it
may
be
together
with
this
,
that
the
holy
ghost
speaking
by
the
mouth
of
the
spouse
to
the
disloyal
of
Ierusalem
in
particular
,
would
in
this
place
vpbraid
them
the
same
with
which
S.
Peter
did
,
Act.
2.23.24
.
&
3.13.14
.
&
Saint
Stephen
,
Act.
7.52
.
conformably
vnto
that
which
was
foretolde
,
Zach.
12.10
.
and
Mat.
26.64
.
as
if
shee
said
.
Beholde
indeede
the
true
king
of
peace
accepted
and
crowned
with
all
maiestie
of
Ierusalem
.
Come
and
see
him
you
who
desire
your
owne
welfare
and
saluation
:
as
for
you
the
contemners
and
persecuters
of
him
,
looke
vpon
him
hardly
vnto
your
confusion
.
You
haue
bought
him
of
a
traitor
,
and
condemned
him
by
false
suborned
witnesses
.
It
was
through
your
cryinges
that
Pilate
scourged
him
,
that
hee
crowned
him
with
thornes
,
that
he
crucified
him
.
You
haue
denied
him
to
bee
your
king
,
and
haue
sought
to
put
forth
the
title
of
his
royalty
,
yea
you
mocked
him
on
his
crosse
,
you
shut
vp
and
sealed
his
sepulcher
to
hinder
his
victorie
,
and
yet
lo
he
is
a
king
maugre
your
despite
,
hauing
vanquished
all
his
enemies
vpon
the
Crosse
,
euen
vnto
Satan
,
sinne
and
death
.
Behold
how
he
sitteth
aboue
euerie
creature
at
the
right
hand
of
the
father
,
and
thence
it
is
he
shal
come
to
condemne
all
his
enemies
,
and
to
absolue
those
who
are
his
for
euer
.
There
it
is
you
shal
see
him
vnto
your
condemnation
.
Yea
the
sufferinges
which
you
caused
him
to
endure
were
the
waie
by
which
hee
is
entred
into
his
glorie
,
Luc.
24.46
.
Behold
I
saie
in
what
sort
this
spouse
might
by
a
Prophetical
spirit
reproch
the
Daughters
of
Ierusalem
.
But
besides
al
this
to
expresse
yet
more
clearely
this
name
of
Mother
,
I
saie
,
that
this
which
is
heere
saide
of
this
coronation
of
Salomon
by
his
Mother
may
be
also
referred
vnto
that
which
is
in
his
history
,
namelie
vnto
that
,
that
the
crowning
of
him
came
to
passe
by
his
Mother
,
in
asmuch
as
she
by
the
suggestion
of
Nathan
put
Dauid
in
minde
in
good
time
of
his
promise
which
hee
had
made
of
leauing
the
crowne
vnto
Salomon
and
not
vnto
Adonias
.
Which
being
referred
vnto
the
true
Salomon
,
we
must
attribute
the
crowning
of
him
vnto
the
heauenly
father
which
is
some-what
referred
vnto
the
Mother
in
respect
of
him
which
was
the
figure
of
him
:
seeing
in
similitudes
it
is
not
necessarie
that
all
the
partes
thereof
agree
throughout
.
11
It
remaineth
yet
we
expound
what
this
daie
of
the
espousailes
is
,
and
of
the
great
ioie
of
this
king
.
Whereupon
we
must
cal
to
remembraunce
that
which
I
haue
alreadie
more
then
once
reiterated
vpon
this
Canticle
,
namelie
that
in
this
spirituall
marriage
,
which
is
heere
mentioned
,
there
are
so
manie
degrees
to
be
considered
as
there
be
approchings
of
the
Messias
neare
his
Church
by
the
manifestation
of
his
will
.
Vntil
the
time
of
the
Lawe
therefore
there
was
the
treatie
as
it
were
of
these
fiansailes
,
and
the
time
after
the
Law
(
which
was
as
it
were
the
chalking
forth
of
this
Bridegroome
)
shal
be
accounted
as
it
were
the
solemnizing
of
the
fiansailes
,
especially
in
the
building
of
the
Temple
,
&
in
that
so
magnificent
establishing
of
the
Leuitical
priesthoode
.
Afterward
at
the
comming
of
the
Lorde
in
flesh
this
marriage
was
really
contracted
by
wordes
of
the
present
,
according
vnto
that
which
the
Apostle
expressely
teacheth
vs
,
Ephes.
5.25.29
.
the
contract
of
the
new
couenant
beeing
ratified
and
confirmed
by
the
newe
seale
of
the
holie
Supper
,
as
appeareth
by
the
tenour
of
the
institution
of
it
,
and
by
the
scope
and
end
whereunto
it
tendeth
,
namelie
,
to
the
communion
of
bodie
and
goods
with
this
Bridegrome
1.
Cor.
1.30
.
and
10.16
.
in
such
sort
notwithstanding
,
that
the
ful
and
perfectly
real
consummation
of
this
marriage
,
appertaining
vnto
the
enioying
of
eternal
life
,
1.
Cor.
15.28.54
.
is
differred
vnto
the
daie
of
his
glorious
appearaunce
,
1.
Thess.
4.16.17
.
and
elsewhere
in
manie
places
.
As
this
is
also
the
ende
and
hope
of
this
spouse
waiting
for
now
with
no
lesse
deuotion
this
second
comming
,
whereof
she
hath
the
pledges
,
then
she
did
sometimes
vpon
other
pledges
expect
his
first
.
Vnto
what
time
therefore
shal
we
referre
these
espousailes
and
this
ioy
and
gladnesse
?
Salomon
the
sonne
of
Dauid
beeing
set
before
vs
in
this
place
as
a
figure
of
the
true
Salomon
,
and
his
coronation
in
Ierusalem
here
below
beeing
represented
vnto
vs
as
no
vaine
figure
of
the
real
taking
of
possession
of
the
true
Salomon
in
the
heauenly
Ierusalem
:
it
seemeth
that
it
is
not
to
bee
doubted
,
but
that
according
vnto
the
ordinarie
stile
of
the
Prophets
,
the
time
of
the
solemnising
of
the
fiansailes
,
vnder
the
which
this
Canticle
was
written
,
is
properly
mentioned
in
this
place
:
but
yet
so
,
that
it
is
ioyned
with
that
which
is
figured
,
that
is
,
with
the
solemnising
of
the
espousailes
,
as
if
it
were
one
and
the
same
time
.
And
indeede
this
hath
bin
alwaies
the
right
maner
of
speaking
of
the
figures
&
shadowes
of
the
Lawe
ceremoniall
,
that
the
people
was
alwaies
ledde
vnto
the
substance
&
bodie
of
them
,
which
is
our
Lorde
Iesus
Christ
,
Col.
2.17
.
&
throughout
the
whole
Ep.
to
the
Hebrues
,
in
such
sort
,
that
for
want
of
obseruing
of
this
methode
those
abuses
haue
bin
engendred
which
are
reproued
,
Psal.
50.
&
so
oft
by
al
the
Prophets
,
&
finally
the
pharisaisme
reprehended
by
our
Lord
Iesus
Christ
,
&
afterwards
by
the
Apostls
.
And
yet
at
this
day
the
selfesame
fault
is
still
committed
by
them
,
in
the
Sacramentes
ordained
by
Iesus
Christ
,
&
in
others
forged
by
men
.
Briefly
Salomon
hath
in
this
place
declared
by
this
diuine
medly
of
himselfe
crowned
in
his
fiansailes
in
his
Ierusalem
,
with
the
espousailes
of
the
true
Salomon
in
his
celestial
Ierusalem
which
was
to
be
gathered
out
of
al
nations
of
the
world
,
that
he
had
not
forgotten
,
that
the
promise
made
concerning
him
to
Dauid
his
father
,
had
in
such
sort
lincked
him
with
the
other
sonne
of
Dauid
,
of
which
himselfe
was
only
the
figure
&
shadow
,
that
it
might
seem
at
first
sight
that
the
Lord
spake
of
one
onely
person
and
of
one
onely
eternall
kingdome
,
2.
Sam.
7.14
.
&
1.
Chron.
17.13
.
12
Nowe
that
it
is
not
without
great
cause
that
the
spouse
calleth
this
day
the
day
of
the
gladnes
of
the
heart
of
this
bridegrome
,
appeareth
by
the
more
than
maruelous
effects
.
For
if
this
bridegrome
had
not
taken
an
vnspeakeable
pleasure
,
to
make
his
very
enimies
his
spouse
,
how
would
he
haue
giuen
his
life
for
the
winning
of
her
,
Ioh.
15.13
.
and
Rom.
5.8
.
How
would
hee
haue
obiected
him selfe
vnto
the
horrible
wrath
of
God
for
vs
?
Gal.
3.13
.
How
going
vnto
death
woulde
hee
haue
prayed
so
feruently
for
vs
,
Ioh.
17.20
.
How
woulde
hee
haue
protested
,
that
he
desired
nothing
more
then
this
oblation
of
himselfe
to
carry
our
sinnes
vpon
the
tree
,
which
is
the
principall
article
of
the
contract
of
this
marriadge
?
Luke
12.50
.
How
would
he
haue
protested
of
that
singular
desire
he
had
to
celebrate
that
last
supper
with
his
disciples
,
Luk.
22.15
.
How
in
the
anguishes
of
death
which
were
more
horrible
a
great
deale
in
his
soule
then
in
his
body
,
as
that
frightfull
cry
of
his
which
obscured
the
sunne
,
shooke
the
earth
,
&
claue
the
stones
,
namely
that
,
My
God
,
my
God
why
hast
thou
forsaken
me
,
declareth
,
would
he
haue
praied
for
them
who
crucified
him
?
Lu.
23.30
.
on
whom
also
afterwardes
he
shewed
mercie
,
Act.
3.17
.
which
he
yet
continueth
to
doe
at
this
day
towardes
vs
so
vnworthy
of
so
great
and
incomprehensible
fauour
.
13
Go
too
then
(
my
brethren
)
vnto
whom
in
our
time
this
king
is
as
it
were
again
appeared
,
to
cause
vs
to
see
the
brightnes
of
his
crowne
buried
as
it
were
before
in
such
thicke
darknes
of
ignorance
and
superstition
,
which
were
couered
with
the
name
of
Christianitie
and
true
deuotion
,
let
vs
pray
him
,
with
al
our
hart
,
that
this
infinite
loue
&
charitie
of
his
which
sheweth
vs
from
on
high
the
flowers
of
his
crowne
,
to
cause
the
glory
of
that
kingdome
which
was
prepared
for
vs
before
the
foundation
of
the
world
,
Math.
25.34
.
to
be
poured
down
vpon
vs
:
Let
these
thinges
(
I
say
)
pearce
our
hartes
to
cause
vs
to
goe
forth
of
our selues
,
to
the
ende
that
wee
may
throughly
contemplate
this
king
there
where
he
causeth
himselfe
to
bee
seene
of
vs
,
let
vs
know
him
,
loue
him
,
followe
him
through
all
the
path-waies
it
shall
please
him
to
conduct
vs
,
vntill
wee
arriue
vnto
the
full
consummation
of
this
most
holy
coniunction
in
the
which
he
shal
bee
all
in
all
in
his
:
Amen
.
And
because
that
hauing
hitherto
done
the
cleane
contrary
,
we
haue
so
oft
and
so
greatly
offended
him
,
let
vs
craue
grace
&
mercy
at
his
hands
as
foloweth
.
Almighty
God
,
&c.
THE
END
OF
THE
SERMONS
VPON
THE
THIRD
CHAPTER
OF
THE
CANTICLE
OF
CANTICLES
.