CHRIST'S Suit to his Church.  
A SERMON Preached at Paules-Crosse the third of October 1613.  
By THOMAS MYRIELL, Minister of God's word at BARNET.  Revel. 3.20. Behold I stand at the door and knock, if any man hear my voice and open the door, I will come in unto him, and will sup with him, and he with me. August. in joh. Tract. 13. Christus sitientibus sons est, caeco lux est; aperiantur oculi ut videant lucem; aperiantur fauces cordis, ut bibant fontem. 
LONDON: Printed for Nathaniel Butter, and are to be sold at the sign of the pide-Bull near Saint Austin's gate. 1613.   

TO THE Right Honourable, SIR John Swinnarton, KNIGHT, Lord Mayor of the honourable City of LONDON.  
MY LORD: It is a divine speech of a well-spoken DIVINE, 
a Chrysost. in Math. hom. 1.  That it might have been wished that men had not needed the help of Learning from others, but to have had so pure a life in all things, that in stead of Letters God's grace might have served us; and as Paper with Ink, so our hearts with the Spirit, might have been imprinted with the knowledge of our duty. But seeing the happiest man that is, is not happy enough this way, our second riches is, to get learning as Vlysseshis' Moly, at the hand of God, but with great travail and much labour. Both which, how little the best Scholars have spared to get so rich a prize, may appear, by that which some report of themselves 
b Me autem, quid pudeat qui tot annos ita vivo, ut ab illis (Studijs) nullo me unquam tempore, aut commodum aut ocium meum abstraxerit, aut voluptas avocarit, aut denique somnus retardarit? Cic. pro Archia Poet.  that they were so wedded to their studies, as from the same no profit could entice them; no pleasure allure them, no, nor sleep hinder them. 
c Haec studia adolescentiam alunt, senectuten oblectant, secundas res ornant, adversis perfugium acsolatium praebent, delectant domi, non impediunt foris, pernoctant nobiscum, peregrinantur, rusticantur. Cic. ibid.  Accounting Learning, to youth, a nourishment; to age, a recreation; in prosperity an ornament; in adversity a refuge; a delight at home; no trouble abroad; but a sweet companion at all times, in all places, to all persons. And by that which others report of 
d Valer. Maxim. lib. 8.  Pythagoras his going to Memphis; of Plato 
e Diog. Laert. in vita Platon.  his voyage to, and his journey over Egypt, and Italy; of 
f Philostrat. uti Hieron. ad Paul.  Apollonius his travails to the Persians; Scythians, Massagets, and other people of India, that he might speak with the Brachmen: and of many other whom St. Jerome names; as also by the famous 
g Aul. Gell. Noct. Attict. lib. 6. ca 10.  Euclides of Megaris, who, (as Taurus had wont to tell his scholars) when the Athenians had made it treason for any Megarian Citizen to set his foot in Athens, yet adventured in his long gown to go by night from his own house to Athens, being twenty miles at least, to hear and to learn of the most noble Socrates, the wisest man living at that time. And lastly, by the painful travails of many other, which might be named, whose souls at their return home (as 
h Nazi. Oratin laud. Caesarij.  Nazianzen tells of his brother Caesarius) came like loaden ships, fraught with all manner precious jewels of wholesome learning.  
But because every man cannot go to CORINTH, as the Proverb saith, God hath not given every man a body patiented of labour, nor a mind capable of conceit for the purchase of learning, it follows, that where it is, men should not only admire it, as a singular gift of God; but respect it, countenance it, and reward it, as the most precious jewel among men: so by thankfulness to God honour the giver, and by kindness to the possessors of it, show their love to the gift.  
Wherein, how much your Lordship excels; (I mean, in loving learning in men, and encouraging men in learning) most men cannot but take notice, and best men cannot but take comfort. And may it please you through God's grace thus to go on; it is the ready way to make your greatness good, and your goodness great.  
Amongst others whom it hath pleased your Lordship to take notice of, myself am one, on whom the splendour of your kind favour hath shined. Not that there is any such desert in me, (I am too privy, alas, to my own wants) or that I am worthy to be named the same day with learned men, (my soul knows it, and protests it:) but because your large goodness is pleased to reach down so low, and the bright rays of your kind aspect stretch so far, being therein indeed, like the royal beams of the Sun in the Firmament, that shines as bright in the poor man cottage as in the King's palace.  
All which thankful acknowledgement of your love, I trust your Lordship takes as spoken without flattery. For, beside that he hath no need of false praises, that abounds with true; so I confess my disposition is as contrary to that vice, as that vice is to virtue itself. Only my desire is, not to deserve to be accounted unthankful, to so worthy a Maecenas, but to give evident and open testimony of my thankful heart, for so many favours, for the time past; lest I should justly ever after be held unworthy of any favour, for the time to come.  
And because it pleased your Lordship so much to commend and approve of this simple SERMON, I am bold to present it to your person, and to publish it under your Name, hoping, that (as the King did by the poor-man's roots, so) your Lordship will take this simple present in good worth, and judge by it how well I mean toward you in thankfulness; as the world may conceive by this, how much you have done to me in kindness. In which hope resting, I crave leave for writing, and take leave of writing: praying God to bless you still in this life; and to crown you with blessedness itself in the life to come. Barnet, 9 Octob. 1613.  
Your Lordships in love and duty Thomas Myriell.   

CHRIST'S SVITE TO HIS CHURCH.  CANT. 5.2. Open unto me, my Sister, my Love, my Dove, my undefiled. 
THose three things which 
a Lyran. in praef ad Prou. Solom.  Empedocles affirmed to be the chief commendation of Philosophy 
b Mobilis affluentiae contemptus futurae faelicitatis appetitus, et mentis illustratio. Lyr. ibid.  the contempt of this transitory world, the desire of future happiness, and the illumination of the mind; may more justly be said to commend the holy Scriptures, and word of GOD, which is the true Philosophy or sophy rather, 
c 2 Tim. 3.16.17.  able to make a man blessedly wise for ever. For this, first, enlightening the mind with the brightness of the knowledge of God, directly teacheth us to contemn the world present, and earnestly exhorts us to desire happiness to come. The which, as it excellently intends in general; so, it most divinely performs by Solomon (the great Philosopher, 
d 1 King. 4.33.  that spoke of Beasts, Fowls, Fishes, and creeping things, as also of trees, from the Cedar in Libanus, to the Hyssop on the wall) in these three books of his, (truly therefore called 
c Lyr. & alij.  sapiential) I mean, the books of the Proverbs, of the Preacher, and of the Canticles. In the first, he labours to enlighten the mind, and therefore he begins with Proverbs, To know wisdom, and instruction, to understand the words of knowledge. 
Prou. 1.2.  Pro. 1.2. In the second he exhorts to contemn the world present, and therefore he saith, Vanity of vanities, and all is vanity. 
Eccle. 1.1.  Eccle. 1.1. In the third he moves the soul to desire future happiness, and for that cause to cry out to CHRIST, Let him kiss me with the kisses of his mouth, 
Cant. 1.1.  Cant. 1.1. Whereupon the framing of these three books is much after the building of the Temple. There Solomon made, first, the outer Court for the people, than the body of the Temple for the Priests, and lastly the holy of holies for the high Priest. Here he sets down first, Proverbs, for the mostignorant: To give unto the simple sharpnèsse of wit, and to the Child knowledge and discretion. 
Prover. 1.3.  Prover. 1.3. The Ecclesiastes, or the PREACHER, as it were for the Priest, the man of learning to be busied in; and lastly, this Song of Songs, into which, as the holy of holies, no man must presume to enter, but he which is of a most sanctified Spirit, fit in some sort, as an high Priest, to come into the presence of God himself.  
For here Solomon, upon occasion of his marriage with the King of Egypt's daughter, most divinely describes the happy conjunction of Christ and his Church, with which he seems to be so ravished, that the description of his own marriage serves him but as a shell to lap up the sweet kernel of the other in, as the Poet fitly,  

f Monc. in Sol. hist. delib. Vti habet joh. Pin. dereb. Solom. lib. 5. cap. 2.  Nil Solomonis in hoc nudum nisi nomen & umbra  
Carmine, nil Phariae nisi nomen et umbra puellae.  
In this whole Song, is but the bare name and shadow of Solomon and the King of Egypt's Daughter, the body and substance is of Christ and the Church:  

g Id. ibid.  Vox hominem sonat ipsa, meros sonat omnis amores  
Affectusque hominum, contexius, Atalmus in illis,  
Nucleus, et coeleste latet sub cortice germane.  
The speech indeed is of man and woman, and the bare letter sounds human love and affection; but this is but the shell, the sweet kernel is within in the sense, where you shall find more sung of then the love of man to woman, even the love of God himself too man.  
Hence therefore all profane eyes and ears; and come not near. Profane eyes, view not the sport of the letter, 
h Bern. sup. cant. serm. 61.  Nihil enim serium babet literae series, saith Bernard, the series of the letter is nothing serious. Profane ears hear not the love-phrases of the speakers, but, 
i Origen in Cant. hom. 2.  ut spiritualis audi spiritualiter amatoria verbae cantari, saith Origen, as a spiritual man conceive of these amorous words, and when thou hearest these lovers: 
k Bern. sup. cant. serm. 61.  Non virum et foeminam, sed verbum et animam sentias. Think not on a man and a woman, but of GOD and the soul of man and woman both. To conclude, view not so much the outside of the phrase, as the inside of the sense. The letter is but the chaff, the corn is in the understanding; and 
l Gregor. proaem. in Cant.  fumentorum est paleis, hominum frumentis vesci, saith Gregory: They are but beasts that feed on chaff, and men which eat the corn. The letter is but the bone, the marrow is the meaning, therefore 
m Petrus Bless. ser. 3.  Frange os literae et innenies medullam intelligentiae. Break with me the bone of the letter, and you shall find the marrow of sense and understanding. Which as you must do in the rest, so in these words that I have read: Open unto me, 
Division.  my Sister, my Love, my Dove, my Undefiled.  
Where you see, one, commending, and commanding, praising, and praying. Commending and praising, when he saith, my Sister, my Love, my Dove, my Undefiled. Commanding, or praying (whether you will) when he saith Open unto me.  
The question yet is, who it is that speaks, and to whom? This is to be remembered, that the speakers in this book are in all but three, 
n jun. et. Tremel. in annot. et alij.  the Bridegroom which is Christ, figured as is said, by Solomon the King of Israel. The Bride, which is the Church, figured by the King of Egypt's daughter, and lastly, the friends of them both, now and then casting in a word, as third persons between the Bridegroom and his Bride. Now the words read, are spoken by the Bridegroom to his Bride, but recounted over again by the Bride herself; partly in joy, as commending the Bridegroom for the sweet words he bestowed on her; 
o Lamentatio Ecclesiae, seipsam incusantis, de officio non salis praestito. jun. in annot. ad loc. Thomp. ad loc. & alij.  partly in sorrow, as condemning herself for not listening to the request which he made unto her.  
The words which he gives unto her, are words befitting a Bridegroom, words full of love. My Sister, my Love, my Dove, my Undefiled. He calls her first, his Sister, which shows how near she is to him in affinity: Secondly, his Love, which declares how dear she is to him in affection. 
p Bern. sup. Cant. serm. 8.  Soror, quia ab uno patre, Sponsa, quia in uno spiritu, saith Bernard; His Sister, as coming from the same father; his Love, as living by the same spirit. Thirdly, his Dove, which shows that she is spightlesse. Fourthly, his undefiled, which declares that she is spotless. 
q Isidor. Hisp. comment. ad loc.  Columba, quia spiritus sui done illustrata, saith Isidore, Immaculata, quia sola aspectu sui digna. His Dove, as only graced with his spirit on earth; his undefiled, as only glorified with his presence in heaven.  
Again, the request he makes unto her is reasonable. [Open unto me.] Open, what more easy in the attempt? unto me, what more worthy in the intent? Open unto me: for I have both done good to thee, and suffered evil for thee: done good to thee, whilst I have married thee, and made thee a Queen: Suffered evil for thee, 
r Nullum malum aut incommodum defugi, quin susceperim propter te. jun. annot. ad loc.  by waiting abroad so long till My head is wet with the dew, and my locks with the drops of the night. justly therefore may she complain, that she was either so drowsy, as not to be moved at so kind entreaty, or so hardhearted, as not to yield to so just a demand. To begin with the first.  

My Sister.  
THE Church in Scripture is usually compared to a woman, and their analogy is apparent many ways.  
First, in the manner of their birth. The first woman 
s Gen. 2.22.  Eve was built out of Adam's side whilst he lay asleep. This woman, the Church, had her 
t Ecclesia enim coniux domini, facta est de latere, quomodo eva illa facta est de latere. August. in Psal. 126.  birth and building too out of Christ's side, which is the second Adam, in his sleep of death upon the Cross. The Soldier with a Spear pierced Christ's side, and 
v john 19.34.  immediately there came out blood and water, joh. 19.34. 
u Chrysost. in johan. hom. 84.  Non casu, & simpliciter hi fontes scaturierunt, saith Chrysost. Sed quoniam ex ambobus Ecclesia constituta est: This came not to pass by a simple chance, but because by these fountains the Church lives, drinking water in Baptism, and blood in the Lord's Supper. So that as 
x Numb. 20.11  Moses struck the Rock, and presently there flowed out water that cheered the Israelites in the desert, Num. 20.11. even so Longinus struck the rock Christ jesus, and immediately there flowed out the two Sacramental streams that 
y Psal. 46.6.  make glad the City of God, and preserves life in it for evermore.  
Secondly, in the account of their husbands. Adam joyed in his Eve, rested in her love, and prized her more than the whole world that GOD had given him before. So hath Christ done by his Church; he hath joyed in her more than in all things beside, yea, more than in himself. She is that 
z Gen. 24.67.  Rebeccah, which he like Isaac hath brought into his own Tabernacle, and sets his mind on her so much, as for her love he hath forgotten the death of his Mother, the Synagogue, and sports himself alone with her, Gen. 24.67. She that 
a Gen. 24.20.  Rachel so much prized above blear-eyed 
b Leah populus vester est & Synagoga, Rachel vero nostra Ecclesia. just. Mart. colloq. cum Tryph.  Leah her Sister, for whom, like jacob, he hath served not seven years, but almost five times seven, and they seemed short unto him because he loved her, Gen. 29.20. She, that 
c Esther 2.17.  Esther, to whom Christ, our Assuerus, hath held out the Sceptre of peace, and hath made of a Captive a Queen, in the room of rebellious Vashti, the stiffnecked Synagogue. Esth. 2.17.  
Thirdly, in the end of their creations. The woman at first was made to be an help to man, her Lord, and such an help, as should be 
d Septnag. Gen. 2.18.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, evermore at his elbow, ministering and serving, to expel sorrow from him, and to bring content to him: so is the Church made to 
e Psal. 45.11.  serve her Lord, Christ; Psal. 45.11. He is thy Lord God, and worship thou him: For, as before the woman's creation, though all creatures served Adam, and were ready attendants on him, yet none was found worthy to join with him in friendship (a thing naturally desired of man, who is 
f Arist. eth. lib. 8. cap. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a creature desirous of Friendship) or if in friendship, yet by no means in wedlock, which he notwithstanding, (being 
g Arist. ib. lib. 8. cap. 12.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, more naturally inclined to love a wife in a house, than a friend in a city) desires above all other things. Even so, although Infidels and reprobates, like beasts as they are, cannot but serve Christ in the setting forth of his justice: yet no service is worthy of his love, nor pleasing to his mind, but only the service of his Church, with whom he dwells, by his grace, on earth, and who is to dwell with him in his glory, in heaven.  
Fourthly, in the several estates and conditions that are incident to a woman. For, there is no state happening to a woman in nature, but the same is suiting to the Church in resemblance. Thus the Church is an handmaid, a mistress, a mother, a daughter, a wife, a widow, a virgin, a Spouse, and to conclude, a sister.  
She is an handmaid, waiting and attending on God's Service. Therefore those words, 
Psal. 123.2.  Psal. 123.2. Behold, as the eyes of Servants look to the hands of their Masters, and the eyes of an handmaid unto the hands of her Mistress, etc. 
h August. in Psal. 122.  Augustine saith, are spoken of the Church, which is Servus, quia populus, ancilla quia Ecclesia: Gods Servant, because his people, God's Handmaid because his Church: And we which are of his family, must love him and his Church, but after a different manner, 
i Aug. in Ps. 88  Illum sicut Dominum, hanc sicut Ancillam, him as our Lord, her, as his handmaid.  
And yet she is also a Mistress. A Mistress to rule and guide her folk, yea and to correct them too, if they do offend. Therefore the same 
k Aug. epis. 48. Nun contumacem ancillam Sara potius affligebat? etc.  S Saint Augustine compares her to Sarah, who when her handmaid contemned her, thrust her out of doors, 
l Gen. 21.14.  Genes. 21.14. So the CHURCH foras mittit puts out of doors, by Ecclesiastical discipline, such as be rebellious and contumatious against her. True it is, some men cannot endure to hear of this, that the Church should be their mistress. Hence it is, that they neglect her commands, and contemn her censures. And by their example it is come to pass that every wicked liver thinks of excommunication as brutum fulmen, or a bullet of Cork, and forgets the power of binding & losing that is committed to the Church. So that ecclesiastical discipline, which 
m Disciplina custos spei, retinaculum fidei, dux itineris salutaris, foams ac nutrimentum bonae indolis, etc. Cyp. de disc. & hab. Virg.  Cyprian calls, the preserver of hope, the retainer of faith, the guide to salvation, the cherisher of good towardliness, the mistress of virtue etc. is almost fallen to the ground, and hath lost his due reputation amongst wicked men. The Church they think should not constrain, but entreat, not compel, but counsel.  
But this donatistical opinion is confuted: first, by reason, because, 
n Aug. ad Vinc. Epist. 48.  Non omnis qui parcit est amicus, nec omnis qui verberat inimicus, saith Aug●stine, Not every one that spareth is a friend, nor every one that punisheth, an enemy. There is as well a punishing mercy, as a sparing cruelty. For when mildness will do no good, we must use severity. 
o Hier. ad. Helio.  Debet amor laesus irasci, saith Jerome, love too much provoked must grow angry, 
p Hieron. ibid.  Qui rogantem contempserat, audiat obiurgantem: He which contemned one praying, let him hear him chiding. Secondly, by example, and that even of God himself, 
q 1 Sam. 2.6.  who casts down that he may lift up, killeth that he may make alive, turns down to hell that he may exalt to heaven. As also of all good men; for 
r Aug. ad Vinc. epist. 48.  Semper, et mali persecuti sunt bonos, et boni malos, saith Augustine. It hath ever been seen, that evil men have persecuted the good, and the good have persecuted evil men. 
s Id. ibid.  Illi nocendo per iniustitiam, high consulendo per disciplinam. The one by injustice hurting, the other by discipline amending. Thus the Apostles being delivered 
t Mat. 10.17. Aug. ut supra.  potestati humanae, to the power of men, delivered their deliverers 
v 1 Cor. 5.5.  potestati Satanae, to the power of Satan.  
The Church is a Mother. 
u Gal. 4.26.  Gal. 4.26. jerusalem which is above is free, which is the mother of us all. She it is that brings forth in faith, and brings up in love. 
x Cypryan. de unitat. Eccles. § 5.  Illius foetu nascimur, illius lact nutrimur, spiritu cius animamur, saith Cyprian. By her travail are we borne, nourished by her milk, and quickened by her spirit. Hence that resolute speech of so many 
y August. Hierom. Cyprian, etc.  Fathers: he can never have God for his father in heaven, that doth not acknowledge the Church his mother on earth. Her care is great for her sons, which if they prove rebellious, either in opinion, as Heretics, or in manners, as reprobates, she complains with God, 
Isa. 1.2.  Isa. 1.2. I have nourished up children, but they have rebelled against me. Or with the Synagogue, 2 Esdr. 2.3. I brought you up with joy and gladness, 
2 Esdr. 2.3.  but with sorrow and heaviness have I fit you.  
She is also a daughter. Zion was called so: 
z Zach. 9.9.  Tell ye the daughters of Zion. And the Church of the Gentiles, 
a Psal. 45.11.  Hearken O daughter, and consider. For if each faithful soul be God's daughter, as being borne of him, from above; then much more the Church, which is, 
b Bern. super Cant. Serm. 61.  Multarum unitas, vel potius unanimitas animarum; the unity or rather unanimity of many souls together. And she is a daughter to God, 
c Chrysost. in Psalm. 44.  Quia ipse ipsam regeneravit, & ipse quoque eam despondit, saith Chrysostome, because he hath begotten her after his own image, and because he hath betrothed her to his own son.  
Again, the Church is a Wife; and that by a perfect matrimony between Christ and her. For whether you take matrimony from 
d Tho. Aquin. p. 3. q. 44. a. 2.  Matris munium, a Mother's Office; or from 
e Id. ibid.  Matrem muniens, a Mother's defence; or from 
f Id. ibid.  Matrens monens, from admonishing a Mother; or lastly, from 
g Id. ibid. supra.  materia and monos; unity of matter: it agreeth to Christ & the Church excellently well. She having an office under Christ to instruct her children well, & an admonition from Christ, to demean herself well; & a defence in Christ against the gates of hell; and an interest in Christ to the joys of Heaven. Under him by deputation to govern his servants, with him by imputation to partake of his inheritance.  
She is also a Widow: a Widow saith Gregory, 
h Greg. Moral. lib. 16. cap. 22.  Quae occisi viri sui, interim visione privata est. Whose Husband Christ being dead, she marries no more to the delights of the World, but mourneth for want of his vision in Heaven. Therefore she doth, saith 
i August. in 50. Homil. Hom. 18.  Augustine, like the Widow of Sareptah, eats her meal with resolution to die, that being once dead she may live for ever. To this end she is gathering two sticks, 
k August. ibid.  Quia duo ligna Crucem faciunt, because two sticks make a Cross, which is her only stay, whereon to rest herself in this vale of misery. All her meat is the meal of Christ's flesh, and the oil of his blood, which being blessed unto her by the Prophets of God, feeds her, and her sons, and the Prophets to.  
This Church is also a Virgin: For though, saith 
l August. de verbis Dom ser. 32. Tota Ecclesia quae constat ex pueris, & virginibus, & maritatis faeminis, & uxoratis viris, uno nomine virgo est appellata.  Augustine, She consists of divers conditions, of men, women, children and maids, yet is she commonly called by the one name of a Virgin. And the resemblance stands many ways: First, In regard of purity, 
m August. in Psal. 147.  Virginitas carnis, corpus intactum, virginitas mentis fides incorrupta. The virginity of the body is purity of flesh, the virginity of the Church, is integrity of Faith. Secondly, In respect of innocency: for virginity is a harmless estate; it is 
n Cyprian. de bono pudicit.  Perseverans infantia, saith Cyprian; A perpetual infancy. And the Church is a company of new-born 
o 1 Pet. 2.2.  Babes, feeding upon the sincere Milk of the word, 1 Pet. 2.2. Thirdly, In respect of beauty; we all know that beauty is in virgins, as in her proper subject. Therefore virginity is compared to a flower: 
p Cyp. de discip. & habit. virg.  Flos est ille Ecclesiastici germinis, decus atque ornamentum gratiae spiritualis. Chaste virginity is the flower of all Ecclesiastical branches, and the comely ornament of spiritual grace. So is the Church herself, even by Christ's own verdict, Cant. 4.7. 
q Cant. 4.7.  Thou art all fair my love, thou art all fair, and there is no spot in thee. Fourthly, In respect of chastity. Therefore 
r Digna viginitas quae apibus comparetur. Ambr. de virg. lib. 1.  Ambrose compared a virgin to a Bee, which creature is in the 
s Pierius lib. 26.  hierogliphic of chastity. So the Church is a chaste virgin, presented by the Ministers unto Christ without spot or wrinkle; yet in the midst of her chastity she is far from barrenness: 
t Cyp. de bono pudic.  Non habet faecunditatem, sed non habet orbitatem, saith Cyprian; She hath no fruitfulness, and yet is void of barrenness. She hath no children of the flesh, but she hath the offspring of the Spirit. 
v Ambr. de virgin. lib. 1.  Partus virginis faetus labiorum, saith Ambrose, The virgin's Issue is the calves of the lips. Therefore Anselme compares the 
u Ansel. Comment. in 2 Cor. 11.  Virgin Church our mother, to the Virgin Mary Christ's mother. For as she though a Virgin, brought forth the fairest Child that ever was, so the Church a Virgin, daily brings forth to God the most acceptable issue that can be.  
This Virgin the Church is also Sponsa, that is, a Virgin affianced. A Spouse promised and set apart to the marriage of Christ. Reu. 21.2. The new jerusalem comes down from heaven (for her birth is from above) like a Bride trimmed for her husband. 
Reu. 21.2.  Trimmed I say, but at the bridegrooms cost, who hath adorned her with graces, 
x Isa. 61.10.  tanquam monilibus, as with precious jewels, Isa. 61.10. She it is that is so arrayed with all manner of flowers, that she is stayed up with flowers, amongst which yet there is not a fairer flower than is herself. It is well observed by 
y Bernard. super Cant. ser. 47.  Bernard, that Solomon in this Book, makes mention of three sorts of flowers.  

1 Flos campi: The flower of the field, and that is Christ, 
z Bernard. ibid.  nec sulcatus vomere, nec defossus sarculo, etc. whose flesh was not eared with the share of any human information, nor mind tilled with the cultor of any master's instruction, and yet yields forth the smell of all most fragrant virtues.  
2 Flos horti: The flower of the garden, and that is the Church, which is digged by the knowledge of the Law, planted by the work of the ministery, watered by the preaching of the Gospel, and fenced by the wall of the Sacraments.  
3 Flos thalami: The flower of the bedchamber, and that is 
a Conscientia bonis refarta operibus. Ber. super. Cant. ser. 15.  the soul, filled with good works, which are the flowers that the Bride decks herself with, and decks herself with them every day. For she is every day a Bride, and every day puts on fresh flowers of good works. 
b Bern. ibid.  Otherwise Cito jacet & marcet flos boni operis (saith Bernard) atque in brevi omnis ex eo exterminatur & nitor & vigour: soon dies and withers the flower of a good work, and fails both in savour and favour, if it be not eftsoons renewed afresh. But of all flowers, this Bride the Church is most of all adorned with Lilies and Roses, Confessors and Martyrs, the one whereof hath the white flower of an innocent life, the other the red flower of a bloody death. 
c Cypr. add martyrs. epist. 9  O beatam Ecclesiam nostram, saith Saint Cyprian; O blessed Church that we have: Floribus eius nec Lillia nec Rosae desunt; her flowers want neither Lilies nor Roses. All men strive now to wreath themselves garlands, either 
d Aut de opere candidas, aut de passione purpureas. Cyp. ut sup.  white by action, or purple by passion. And sure the Church was then in her flowers indeed, the sweet smell whereof hath reached to our days, and shall continue to the end of the world.   
Lastly, the Church is Christ's Sister: not a Sister by similitude or imitation only, but 
e Isid. Hisp. orig. lib. 9 cap. 6.  germana, that is, ex eadem genitrice manaens (saith Isidore) borne as it were both in a belly. For, there is a greater consanguinity between Christ and man, then between the Angels and Christ: for, the 
f job. 1.6.  Angels indeed are God's progeny, and so Christ is their brother by the Father's side: but to man he is allied nearer; for man is of God's lineage, 
g Act. 17.17.  Ipsius genus sumus, Acts 17.17. We are his generation: and Christ again is of man's lineage, 
h Rom. 1.3.  Borne of the Seed of David according to the flesh, Rom. 1.3. So that, as God made our soul of him, so hath he made his body of us. And the affinity is continued both ways: for, as GOD gave his daughter, that is, his image to man, so hath he taken man's siister, that is, his nature, in marriage to his Son. justly therefore doth he call the Church, and in the Church each faithful soul, his Sister, as tied to him in a most firm bond of alliance and consanguinity.  
And by this further you may see two other points. First, the chasteness of his love unto her. He calls her his Sister, saith 
i Hieron. adverse. jovinian. lib. 1.  Jerome, ut tolleretur suspicio foedi amoris, to take away the suspicion of unchaste love. For the name of Sister implies a detestation of fleshly impurity, which made him to say, 
k Plautus.  Tam a me pudica est, quam mea si soror sis: She is as chaste for me, as if she were my Sister. Secondly, the greatness of his love unto her, as being tied together in a double band; of Consanguinity, which makes them one blood; and Matrimony, which makes them one flesh. This Abraham is a brother and husband to his Sarah. How can she doubt to receive anything from God, whom she hath so surely and nearly tied to her. 
l Bern. super Cant. ser. 20.  Puto me iam spernere non poterit, os ex ossibus meis, & caro de carne mea: Now verily, I think he can never despise me, which is flesh of my flesh, and bone of my bone. For, if he neglect me as a brother, yet will he love me as a husband. And thus much of the first.   

My love.  
AS of all Societies none is so near as that of man and wife; so, neither amongst any is love so fervent as between them. Therefore Christ being by spiritual marriage made one with his Church, and loving her more tenderly than the kindest husband the kindest wife, calls her, as some translate it, Proximam; his nearest: but as the 
m Paguin. Vatablus. Montan. Tremellius. etc.  most and the best, Amicam, his dearest: as if he were by love gone out of himself, and turned wholly into her: according to that of 
n Anima verius est uhi amat, quam ubi animat.  Augustine, The Soul is rather where it loveth then where it liveth. And so indeed it is with God, saith Bernard, 
o Bern. sup. cant. serm. 59  Quia amorem non tam habet quam hoc ipse est, because he cannot be said so much to have love, as to be even love itself. Hence it is, that he hath put off his robes of Majesty, and clothed himself with our flesh, and so is become the same with his Church on earth, that his Church might become the same with him in heaven. Never lover so changed like him, and therefore never love so unchangeable as his.  
Here then have we just occasion ministered, to consider of the greatness of his love to the Church, who calls the Church his love. A theme, I confess, admirably discussed by incomparable Divines; after whom yet, give me leave to throw my mite, and to say something of that, of which we can never say enough.  
It is commonly seen, that love is manifested four ways: First, by word of mouth, and this is the least and smallest measure of showing love. Every dissembler will love verbo tenus, in tongue and in word, though not in deed and verity. There is therefore a second degree, and that is by bestowing benefits. And this is some point of love indeed. For, 
p Greg. in evang. hom. 30.  Probatio dilectionis exhibitio est operis, (saith Gregory) The commendation of true love, is the performance of some good turn. But because gifts are sometimes bestowed as much for self-love, as for love of a friend (when a man by giving somewhat, hopes to receive much more) therefore there is a third degree greater than the other, and that is by personal service, when a man is not only content to part with his goods, but to impart his labours, and suffer pain himself, that his Love may enjoy pleasure. And though this be as much as can be desired, yet there is one degree further, and that is by suffering death for the party beloved. And here love and all hath his end so that he which hath this can desire no more.  
Now all these ways hath God loved his Church: for, first, how amiably doth he use her in words for her own good? words of sweet Epithets, 
q Can. 5.2.  My Sister, my Love, my Dove, my Undefiled. Of kind entreaty; 
r 2 Cor. 5.20.  We pray you in God's stead, even as if God did beseech you through us, that ye be reconciled unto God. Of wholesome admonition; 
s Ezek. 18.31.  Cast away from you all your ungodliness, why will ye die O ye house of Israel, seeing I have no pleasure in the death of a sinner? Of sound advise; 
t Revel. 3.18.  I counsel thee to buy of me, gold tried by the fire, that thou mayst be made rich. And lastly, of alluring provocation; 
v Mat. 11.29.  Come unto me all ye that are heavy laden, and I will refresh you.  
For the second: How hath he spent his gifts upon us? In the Creation he gave us ourselves, and all things necessary for ourselves. He divided his substance to man, his youngest son; and when he like a prodigal had spent all, how did he receive him again? 
u Sense. de ira, lib. 2. cap. 27.  Nimis nos suspicimus, saith Seneca, si digni nobis videmur, etc. we are too much in love with ourselves, if ever we imagine that we are worthy that the heavens should move for us, Sun and Moon shine to us, rain and dew fall on us, earth and sea feed and comfort us. How much more than unworthy are we, that after all this, God should bestow his son on us; his only son on us his fugitive servants? In the creation he gave us the best things that he had, when as yet we had nothing of our own; but in the restoration he makes an exchange with us, 
x In primis de suis meliora contulit in secundis de nostris inferiora suscepit. Aug. de Tempor. ser. 9  he takes the worst things that we have, and he gives us the best things that he hath. He takes our nature, and gives us his grace: he takes our flesh, and gives us his spirit: he takes our misery, and gives us his mercy: he takes our poverty, and gives us his riches: he takes our shame, and gives us his glory: finally, he takes our cross, and gives us his crown: our death, and gives us his life. For in giving us his Son, he gives us all things that can be desired. And never before did God give a gift like himself, infinite: then he did. Now verily a most worthy gift, as he is of most worth that is the giver.  
Thirdly, he hath not been pleased alone to bestow benefits on us, but in his own person hath come and served for us, yea hath served us. 
y Math. 20.28.  The son of man came not to be ministered unto but to minister, Math. 20.28. Even he which is Lord of all, made himself servant unto all. 
z Bernard sup. cant ser. 64.  Quae est ista quaeso vis, tam violenta ad victoriam, tam victa ad violentiam? saith Bernard: What force is that, which moved him who of himself is so violent in all victory, for man yet, to be so vanquished with all violence. 
a Id. ibid.  Amor est. It is nothing else but the force of love. This made him to 
b Phil. 2.7.  take on him the form of a servant. Philip. 2.7. Yea, 
c Bernard ter. quart. Heb. poenos.  non solum servi ut subesset, sed quasi mali servi ut vapularet, saith Bernard not the form of a servant only to be in subjection, but of a bad servant to bear correction. And which is more yet, to be made a companion of beasts, borne in a Stable; and which is most of all, to be made as it were provender for beasts, laid in a manger. 
d Bernard sup. cant. serm.  Cibus hominis mutavit se in pabulum pecoris, homine mutato in pecus. When man was become a beast, Christ would become as it were provender to feed him.  
But all this Christ thought not enough for us, unless he died for us. So great a degree of love, as there could be no greater, which makes his love so much more sweet, as the losing of life itself is accounted bitter. For it is a truth, even which comes from the author of untruth; 
e job 2.4.  Skin for skin, and all that a man hath will he give for his life. Skin for skin, that is, the skin or life of a man's children or cattle for his own skin, 
f Lyran. annot. in job 2.  as Lyra expounds it. Or skin for skin, that is, the more hard skin for the more tender skin; as when a man catcheth a blow on his hand to save his eye, as 
g Strab. in gloss. ordin.  Strabus interprets it. For there is nothing that a man had not rather endure then loss of life. Every creature, as 
h August. de civit. dei. lib. 11. cap. 27.  Augustine observes, hath such a love to have a being, that it had rather be, though in misery, than not be at all. Wonderful therefore and unspeakable is the love of Christ jesus to his Church, who so willingly, and so joyfully suffered even the most shameful and bitter death for her sake. Men may coldly and slightly think of it, but principalities and powers stand amazed at it.  
That you may yet take a further view of it, compare his love with the love of other persons, and you shall see how far he goes before them all. Love is most fervent among four sorts of couples. 1. Between friend and friend, which are as one heart in two bodies. 2. Between the parent and the child, which are as two bodies from one stock. 3. Between the husband and the wife, which are as two persons in one flesh. 4. Between the body and the soul, which are as two substances in one person. Now the love of Christ to his Church exceeds the love of all these each to other.  
First, it exceeds the love that is between friend and friend. For what man is there which loves another so as he could be contented to die for him? yes, 
i Rom. 5.7.  peradventure, saith Paul, for a good man one would die. It may be Damon would have done it for Pythias, Pylades for Orestes. And this is as much as ever any man did, or can do: For, 
k joh. 15.15.  greater love than this hath no man, that one should give his life for his friend. But christ, saith Paul, setteth forth his love unto us, that 
l Rom. 5.8.  cum inimici essemus, when we were his enemies he was content to die for us. Rom. 5.8. He loved us 
m Bern. sup. cant. serm. 20.  non existentes, imo & resistentes, saith Bernard, when we were nothing, and when we were worse than nothing; when we were his very foes, and mortal enemies. If it be said they are all Christ's friends for whom he died, we must answer with a father, he died indeed 
n Bern. in Psal. Qui habitat?  Pio iam amicis, nondum quidem amantibus, sed tamen iam amatis, for his friends indeed, as being hearty loved of CHRIST, though like unkind friends they loved him not again. 
o Tho. Aqui. in johannem, uti Barrad. to. 4 lib. 4. cap. 15.  Non amici quasi amantes, saith Thomas, tantum amici ut amati. Not his friends as loving him any thing, only his friends as loved by him alone.  
Again it exceeds the love that is between the parent and the child. For what father in the world having but one only son, would be content to put him to death, he not deserving it, to pleasure others? 
p Esa. 49.14.  Can a woman forget her child, & not think upon the fruit of her womb? You will say, Abraham would have done it for love to God. Indeed he is singular in this case, and such an example, as the world never afforded the like. 
q Origen in Genes. hom. 8.  Origen sets it our thus. 
r Genes. 22.2.  Take, saith God thine only son Isaac, whom thou lovest, etc. Gense. 22.2. Esto domine, saith he, quia de filio commemor as paetrem. Be it so Lord that thou puttest the father in mind of his son. 
s Fulmen non minus terribile Abrahamo, quam si iubetur cor sibi cruere, imo se cum universo mundo in infernum praecipitare. Pareus in Gen. 22.  This is one torture, to think, that the father must now become his child's butcher. 
t Origen ut supra.  Sed addis charissimum, etc. Thou addest thy dearest, or only son, and not content with that, but sayest also 
u Id. ibid.  quem diligis, whom thou lovest. It is likely that Abraham having been so long without a son, was well affected towards him now he had him, but was this a fit time to put him in mind of his love? 
v Id. ibid.  Sint et in hoc parenti triplicata supplicia. Let us observe here three tortures to the father's mind, as so many daggers at his heart. But what need was there after all this, to name Isaac? did not the father know that this his son, his dear son, whom he loved, was called Isaac? yes, and he remembered the promise to, 
x Gen. 17.21.  in Isaac shall thy seed be called. Gen. 17.21. yet God forbears not to name him, that so 
y Origen in Genes. ho. 8.  Commemoratio nominis, might be desperatio promissionis: the remembrance of his name, might be desperation of the promise, by which he should not lose his child only, but his own soul also, and not that alone, but the souls of all men in the world beside: such a trial never lay on any man before, nor never shall again; and yet Abraham would have done it.  
But if you mark it, there is no comparison between the love of Abraham to God, and the love of GOD to man. For what equality between Isaac a young lad, and Christ the eternal son of God? Again Isaac must have died once, for he ought God a death, 
z Omnia quae de Christo legeris non necessitate, sed sponte facta reperies. Origen in Gen. hom. 8.  Christ had no such necessity, being debtor to no man. Isaac sitting, bore a little wood on his neck; Christ walking carried an heavy cross on his shoulders, and bare that which bore him, fainting under it, and dying upon it. Isaac had a Ram sacrificed for him, held by the horns in a bush; Christ was the Ram himself, held by the horns, 
a Quid est enim haerere cornibus, nisi crucifigi? Aug. in Psal. 30.  whilst he was nailed to the Cross, and his head in the bush, whilst the bushes were on his head, whilst he was crowned with thorns. Lastly, Isaac should have suffered in a mountain, where none should have seen him; it stood 
b Gen. 22.4.  three days journey off. Christ suffered afterward in the 
c Hieronimus presbyter scripsit ab antiquis et senioribus judae is, se certissime cognovisse, quod ibi immolatus sit Isaac, ubi postea Christus crucifixus sit. Aug. de temper. ser. 71.  same mountain, as some think, or not far from it, as is most certain, and was held in his sufferings three days and three nights together.  
Thirdly, the love of God to his Church exceeds the love that is between the husband and the wife. For 
d Quis enim potest sic ducere, ut moriatur pro ea quam vult ducere? Si enim mori pro ea quam vult ducere, volucrit, non erit qui ducat. Securus autem ille pro sponsa mortuus est. quam resurgens erat ducturus. Aug. in Ps. 122.  what man being to marry, would choose a deformed, black, and adulterous wife? Or having chosen such a one in marriage, would love her so much as to die for her? Yet Christ hath done so for his Church his Church so adulterous, so deformed. Therefore he is said, when she was 
e Ezek. 16.16.  polluted in her blood▪ to 
f Ib. vers. 9  wash her with water, and anoint her with oil. When she was naked and bare, to 
g Ezek. 16.13.  deck her with broided work of gold, silver, and fine linen. When she was 
h Ezek. 16.8.  cast out, to take her up, and to enter into a covenant with her, and make her his own. Ezek. 16.8. Therefore, this his marriage with his Church, saith 
i Per nuptias Moysi nuptiae verbi ostendebantur, et per Aethyopissam coniugem Ecclesiam. Irenae. lib. 4. cap 37.  Irenaeus, was like the marriage of Moses with the Ethiopian blackmore. The one bride was as defective in grace, as the other deformed in nature. But Christ did more for his spouse, than ever Moses could do for his Bride, as Bernard notes, 
k Bernard dom. 1. post, Octa. Epiph. serm. 2.  Moses Aethyopissam quandam duxit uxorem sed eius non potuit mutare colorem, etc. Moses' married a certain black Ethyopian, but was not able to change her skin from black to white; But Christ took to him a Spouse that was far more ignoble and filthy, and by washing her with his own blood, hath made her a chaste Virgin to himself, without spot or wrinkle.  
Lastly, it exceeds the love that is between the body and the soul; betwixt which yet, there is so great love, that the one grieves to part with the other: yea, even in the most sanctified men, there is a kind of reluctation against death, the soul shrinks at the body's dissolution. For that which Jerome tells of holy 
l Hierm. in vita Hilarion,  Hilarion, saying to his soul thus, Egredere, quid times? egredere anima mea quid dubitas? Go out my soul, go out, what fearest thou? what doubtest thou? that declares a kind of unwillingness which nature hath to come to dissolution; and that death is, 
m Bern. super Cant. ser. 26.  as Bernard calls it, Horrendum divortium; a most woeful separation, not only of the dead from the living, but of the dead from himself. Yet Christ most willingly suffered this most grievous partition and separation of his body and soul asunder, that he might join us to God, that were separate from him, and ourselves to.  
Finally, what shall I say? so much was Christ transported beyond himself, or (to speak more properly) so much brought short of himself by love, that he 
n Exinanivit seipsum. Phil. 2.7.  emptied himself of all respect, and made himself as nothing at all. Even he which at first made all things of nothing, did afterwards make nothing of himself. Nazianzen calls love 
o Nazian orat. 28. in Maxim.  dulcem tyrannum, a sweet tyrant. And 
p Bern. super Cant. ser. 64.  Bernard saith, Triumphant de Deo amor, Love triumphed over the vanquished. O strange triumph! Quis triumphantis currus? What chariot had this Conqueror thus to triumph in? Sanè Crux, no other chariot but the Cross. Here Love displayed his Banner, and hung up his Scutcheon, a bleeding heart for our misery, unfolded arms for our embracing, a bended head to incline to us, gored hands, head, feet, and side, to heal us. So that if you ask what hard-heart bound Christ with fetters, scourged him with whips, crowned him with thorns, pierced him with spear, and fastened him with nails, himself will answer: love.  

q Borbon apud Ludovic. Granat. post. ill. To. 2.  Huc me sydereo descendere fecit olympo,  
Hic me crudeli unluere fixit Amor.  
Hither hath the tyrant Love brought me down to live a contemptible & a poor life: here hath the tyrant Love fastened me to die an ignominious and a shameful death. 
r D. Walls. ser. life and death of Christ.  O the love itself of none, but of such a one as is Love itself!  
Wilt thou now be partaker of this great love of GOD? Love him and thou hast it. For this is the rule of love, 
s Isidor. Pelus. lib. 2. epist. 148.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He which desires much love, must himself show much love. 
t Nazian. Apolo. 1.  Neque enim quicquam ad amorem ita firmum est, ut benevolentia mutuo repensa, saith Nazianzen; There is not any thing so strong to draw affection of others, as when a man sends forth good affections in himself. Love is the Loadstone of love. And therefore how can we choose, unless we be more hard than iron, but we must return GOD some love, that hath bestowed so much on us first? Jerome saith 
v Hieron. ad Celunt.  Nihil imperiosius charitate, Nothing is more imperious and commanding then love; it will force a man in whom it is, to make some testimony of his good heart to God. 
u 2 Cor. 5.14.  Charitas Dei urget nos, saith Paul, The very love of GOD constraineth us, 2 Cor. 5.14.  
O how should we abound in that virtue which Paul calls, 
x Rom. 13.8.  The fulfilling of the Law, Rom. 13.8. james, 
y james 2.17.  The life of Faith, jam. 2.17. Chrysostome and Jerome, 
z Chrysost. in Mat. hom. Hieron adverse. johan. Hierosoly. ad Theop.  The mother of all virtues. Fulgentius, 
a Necest alia quae sit vera sapientia, etc. Fulgent de praedest. lib 1.  The whole wisdom of the reasonable creature. And Augustine, 
b August ad Caelestin. epist. 62.  A common debt, that can never be cleared, but that a man must be paying of it still. 
c Ibid.  Semper debeo Charitatem (saith he) quae sola etiam reddita, semper detinet debitorem. I am ever in debt with charity (and therefore we are commanded to 
d Rom. 13.8.  owe it) which though I pay never so oft▪ yet I am commanded to owe it still. But here is the comfort of it, the more a man pays it to others, the more he keeps it to himself. For, as Tully could tell us 
e Cic. pro Cn. Plane. uti habet A. Gell. lib. 1. cap. 3.  Dissimilis est pecuniae debitio & gratiae: There is no likeness between paying money and paying love. For, a man cannot pay money unless he have it; and when he hath paid it, he hath it not: but a man cannot have love unless he pay it, and the more he pays it the more he hath it. Therefore, let us not be such misers and hucksters of our love, as the men of the world be of their money, but let it flow forth amain from us unto God.  
And as part of our love, let us spend some time in considering what CHRIST hath suffered for us. Mark how the Church speaks to each faithful soul, Cant. 3.11. 
f Cant. 3.11  Come forth ye daughters of Zion, behold your King Solomon, with the Crown wherewith his mother crowned him in the day of his marriage, in the day of the gladness of his heart. That is, O ye faithful souls, daughters of your Mother the Church, Come forth, 
g Bern. in Epipha. ser. 2.  Egredimini de sensu carnis ad intellectum mentis: Come forth out of the sense of the flesh, to the understanding of the mind: Come I say, a little out of yourselves, and by holy meditation, Behold your King Solomon, your true 
h Eph. 2.14.  peacemaker, and your King to, Christ jesus: who, 
i Licet enim regnum eius non sit de hoc mundo, tamen rex est in hoc mundo. Bern. ut supra.  though his kingdom be not of this world, yet is a King even in this world, With the Crown wherewith his mother crowned him, that is, with the crown of thorns upon his head, wherewith his mother the Synagogue, 
k Bern. paru. ser. ser. 6.  Quae ei se non matrem exhibuit, sed novercam, which proved not herself to him a kind mother, but a cruel stepdame: Crowned him, that is, 
l Tertul. de coron. milit.  faedavit, & lancinavit, saith Tertullian, gashed him, and gored him, In the day of his marriage, that is, in the day of his passion upon the Cross, when he was married to his Church built out of his side, as Adam to his Eve created of his rib. In the day of the gladness of his heart, that is, in the very season of his suffering, which was as joyful to him, as a genial and nupriall day to a Bridegroom. Come forth I say, see him, consider of him, meditate on him, 
m Bernard. in festo omn. Sanct. ser. 5.  Pudeat sub spinato capite membrum fieri delicatum; and let it shame you under an head so crowned with thorns, to be as members of wanton and delicate niceness.  
The same thing which the Church desires of her members, himself desires of his Church, 
n Cant. 8.6.  Set me as a seal on thine heart, and as a signet on thine arm, Cant. 8.6. words by some attributed to the Church, but by the 
o Ambrose. Gregory. Aponius. Cassiodor. Beda. Bernard. Vide etiam Tuccium. Sotto maio. Ghisterium, & alios ad loc.  Fathers applied to CHRIST, wherein he desires her continually to remember him. As if he had said: My dearest, though I am now going from thee for a time, yet forget me not, but as a loving wife, frames the Image of her dear husband in her heart; and as a 
p Tucci. Lucens. annot. Cincin. pag. 378.  longing woman imprints the form of the thing which she longs for on the child in her womb; so set me as a seal on thy soul, think on me, delight in me, And as that famous 
q Id. ib.  Artemisia so much affected her dead husband Mausolus, that she took the dead ashes of his urn, and mingled them with her drink, and so entombed his dead cark is within her living body; so do thou my Spouse, have me ever within thee, eat me and drink me in the Sacrament, let me be in thine heart, and on thine arm, in thy intention, in thy operation, within thee, without thee, every where, and at all times, let me be loved and thought on, on earth, as I am careful of thee in heaven. Let us then, o let us fulfil his desire now, that he may accomplish all our desires hereafter. And so much of this.   

My Dove.  
THAT the Dove signifies the Church, beside the judgement of wise Esdras saying, 
r 2 Esdr. 5.26.  Of all the fowls that are created thou hast named thee one Dove, 2 Esdr. 5.26. and besides the testimony of Christ himself, calling her his Dove, 
s Cant. 2.10. & Cant. 2.14. & Cant. 5.2. & Cant. 6.8.  four times at least in this book: the due resemblance which that creature hath with Christ's Spouse, doth most sufficiently declare. Due resemblance two manner of ways, in her several members of body, and her natural practice of life.  
For her members: in at least six of them she sweetly resembles the Church. Begin we with her Bill, which is all the weapon that she hath; 
t Bern. super Cant. serm. 59  Rostro non loedit, saith Bernard, she hurts no body with it. With other Birds the Bill is guilty of two horrible crimes, capine and cruelty: for with the Kite, 
v Alciat. embls. 128.  rostrun is rastrun, her beak a rake to scratch all store of provision together: whereupon she is made the 
u Pierius lib. 17.  hieroglyphic of a ravenous Extortioner. With Crows and Ravens, the beak is a bodkin, to pick out the eyes of young Lambs and other harmless Creatures. But with the Dove it is quite contrary; her weapon harms not, 
x Cypr. de unita. Eccles.  Non morsibus saewm (saith Cyprian) it bites not to hurt: but which is more, it is the member of true concord, and the instrument of chaste love: for, Doves woo by the Bill; whence comes the phrase in Seneca, 
y Senes. epist. 114.  columbari labris, to give mutual kisses each to other. Thus fares it with the Church; hurt she doth none, even in her greatest strength. 
z Isay 11.9.  None hurts nor destroys in all mine holy Mountain, saith God, Isay 11.9. Hurts not, but which is more, with her weapons do good, 
a Isay. 2.4.  Turns Swords into mattocks, and Spears into Sythes, making weapons of cruelty to be instruments of Charity.  
Pass we forth from her Bill to her voice, because her voice passeth forth from her Bill. It is different from the voice of all Birds. For all other Birds are said Canere, to sing, she 
b Nec gemere atreacessabit turtur ab ulmo. Virg. Et cosius turtur atque columba gemunt. ovid.  gemere, to mourn: therefore the voice of mourning is called the voice of Doves, 
c Nah. 2.7.  Nahum 2.7. Huzzah shall be led away captive, and her maids shall lead her as with the voice of Doves. Such is the voice of the Church, even a voice of mourning and sad lamenting. Hence Christ, 
d Cant. 2.12.  Vox Turturis audita est in terra nostra, Can. 2.12. The voice of the Turtle is heard in our Land; which is, when 
e Rom. 8.23.  we, which have the first fruits of the Spirit, do mourn in ourselves, waiting for the Adoption, even the redemption of our body, Rom. 8.23. Thus 
f Isa. 38.14.  Hezekiah of himself; I did mourn as a Dove, Isa. 38.14. Thus 
g Isa. 59.11.  Isay of himself and others, We all mourn like doves, Isa. 59.11.  
And as God commanded in the Law, to offer 
h Luc. 2.24.  Par turturum, a pair of Turtles, 
i Ibid.  & duos pullos columbinos, two young Pigeons: so in the Gospel, the righteous do 
k Bonau. in Luc. 2.14.  geminare gemitum, mourn doubly. First, for their own sins. Psal. 6.6. 
l Psal. 6.6.  I faint in my mourning, every night wash I my bed and water my couch with my tears. And this must be done, because it is not enough, saith 
m Anselm. lib. de simil. cap. 102.  Anselme,  se cognoscat quis peccatorem, nisi inde habeat & dolorem; for a man to know himself a sinner, unless also he show himself to be a sorrower. But if he grieve for his sin, than his sin shall never grieve him. 
n Chrys. in Mat. hom. 6.  Sicut evim post vehementes imbres, etc. (saith Chrysostome) Even as after most vehement storms the Sun shines most fair; Ita etiam lachrymarum plunias serenitas mentis sequitur; Even so after bitter tears there follows a pleasant calm, and an heavenly Sunshine in the conscience.  
Secondly, for the sins of other men, Psal. 119.136. 
o Psal. 119.136  Mine eyes gush out with water, because men keep not thy Law. To which purpose sweetly 
p August. ad Sebast. epist. 145.  Augustine, Pia est ista tristitia, & si dici potest, beata miseria, vitijs aliorum tribulari, non implicari, moerere, non harere, etc. That is a godly sorrow, and if I may so say, a blessed misery, for a man to be partaker of sorrow for another man's sin, not to partake of the sin itself; to join in mourning for it, not in committing of it. And this is not one of the least persecutions which a good man finds in this world; Because, 
q Aug. ut supra.  Coram pio, vivens impie, etsi non obligat consentientem, cruciat sentientem: Whilst the wicked man lives ill before the good man's face, though the good man's hand toucheth not the sin, yet the sin toucheth the good man's heart; and another's committing of it goes near to him that is far from committing of it himself. Therefore 
r Cypr. ad lapsos §. 3.  Cyprian writes thus to them that fell in time of persecution; Doleo fratres, doleo, nec mihi ad leniendos dolores integritas propria, & sanitas privata blanditur: O my brethren, weep I must with you, and for you: for to stay my grief is neither able the sincerity of my soul, nor soundness of my body. And 
s Bernard. de consid lib.  Bernard to Eugenius; si doles condoleo, si non doles doleo: If thou be sorry I am sorry with thee, if thou be not sorry I am sorry for thee.  
See we now her Eyes: and these are both attentive against evil, and intentive toward good. Attentive against evil; 
t Orig. in Leuit. hom. 3. Idem & Greg. in Cant. 5.  Ferunt Columbas cum ad aquas venerint, etc. saith Origen, The report is that the Dove coming to the water, espies there the shadow of her enemy the Hawk, and so, Oculorum perspicacia, by the quick sight of her eye avoids the danger. So, the Church coming to the Scripture, which is, the 
v Cant. 4.15.  Fountain of the gardens, the Well of living waters, and the Springs of Lebanon, Cant. 4.15. finds there the trains of her arch-enemy the Devil, and accordingly escapes them. Happy man that is ever sitting on the banks of these waters, ever having his eyes fixed in this clear fountain, which may serve him as a glass to see his faults and his falls, both the sin of his soul, and the punishment of his sin, and so eschew the peril. The Laver that was set up by Moses in the Tabernacle, was made of the people's Glasses, 
u Exod. 38.8.  Exod. 38.8. so as that which at first showed them their blemishes, did afterwards afford them water to wash them off. Such a Laver is the Scripture, that when it hath once made the blemish appear, yields also matter to purge us from it. Here then let us continually fix our eyes, that it may be said of each Christian, as the Church saith of Christ. Cant. 5.12. 
x Cant. 5.12.  His eyes are like the Doves upon the rivers of waters.  
Again, the doves eyes are intentive to her good. For ordinarily they are cast upward, and fixed toward heaven: there being this difference between the Dove and the Swine, he cloaseth his eyes with the upper lid, and so is blind toward heaven; she with the neither lid, and so is blind toward earth. And when she drinks at the brook, she casts up a look to heaven in token of thankfulness for the same. Such eyes hath the Church. 
y Cant. 1.14.  Oculi tui columbarum, saith Christ, thine eyes are like the Doves. Cant. 1.14. Like the Doves, 
z Bernard sup. cant. serm. 45.  id est, spirituales▪ saith Bernard, spiritual eyes. Not deceived with the fair shows of temporal vanities, but delighted with the glorious beauty of celestial verities, saith 
a Theod. ad loc.  Theodoret. These eyes 
b Bern. in sent.  Bernard saith are two, Rerum labentium consideratio, etc. Coelestis patriae digna aestimatio. One, a due consideration of the fickleness of our earthly tabernacle; The other, a worthy valuation of the permanency of our heavenly country. With this latter eye, she hath wounded Christ's heart. Can. 4.9. 
c Cant. 4.9.  Thou hast wounded mine heart with one of thine eyes, and a chain of thy neck.  
Let us then, O let us give ourselves to meditation, and often study of heavenly things. For, so much as we see by divine meditation, so much we see indeed. 
d Periand. in Ausonio.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Periander. Meditation is all in all 
e August. in speculo peccatoris.  Meditatio, mentis ditatio, saith Augustine, Meditation is the enriching of the mind. 
f Bernard de consider. lib. 1.  Haec mentem purificat, regit affectus, dirigit actus, etc. This, saith Bernard, purifies the mind, rules the affections, governs the actions, frames the manners, orders the life. And he which spends not some part of his life this quiet way, casteth his whole 
g Tam pio, tamque utili considerationis otio, nullam in vita dare operam nonne vitam perdere est? Bern. utsup.  life quite away. No marvel then, if there be so many poor souls in the world, seeing they regard not to enrich themselves with contemplation. No marvel, if so many lose their lives in business, and toils of things earthly▪ seeing they regard not to spend their lives in meditation, and study of things heavenly.  
Next follows her Neck: commendable two ways: For strength, for beauty. For strength, for if there be any force in her bill, either for defence, or offence, it comes from her neck. For beauty, because, that, of all parts of her body casts out the most radiant hue, according to Nero his verse in Seneca.  
h Senec. nat. quest. lib. 1. Columbae dictae eo quod eorum colla ad singulas conversiones colorem mutent. Isid. orig. lib. 12. cap. 7.  Colla Cytheriacae splendent agita●a columbae. 
The neck of Venus' doves shines bright when it moves. Thus the Church's neck is most strong, most comely. Whereupon he saith ⁱ Thy neck is like a tower of ivory. Cant. 7.4. 
k Lyra ad loc. Cant. 7.4.  Firmum, or, rectum ad modum turris, album ad modum eboris, saith Lyra. Strong, or strait after the manner of a tower, white or beauteous after the manner of ivory.  
Now the neck of the Church, through which the voice passeth out, and the meat passeth in, and by whom the body and head are coupled together, are the 
l Per collum Spousae praedicatores Sanctae Ecclesiae designantur. Greg. in Cant. 1. Aponius. in Cant. 7. Serab. in gloss. ordinar. ad Cant. 7. etalijs.  Ministers and Preachers of God's word. They are the voice both of head and body. Of the head Christ, when they preach his word to the Church Of the body the Church, when they put up her prayers to Christ. They are the throat, 
n Cassiod. in Cant. 4.  quia acceptos verbi dei cibos nutriendo corpori transmittunt, saith Cassiodore, because they receive the meat of instruction first of all themselves, and then convey it into the bowels of others. These are beautiful, because they adorn others with wholesome doctrine; and strong, 
o Strab. ad loc.  quia exemplo, vitae, alios muniunt, because they confirm and strengthen others by good example.  
The very same thing is signified by her Wings: which are not ordinary, but rare, like the wings of a Phoenix. This Dove, saith David, 
p Psal. 68.13.  is covered with silver wings, and her feathers like gold. Psal. 68.13. Where by the way, note, that in Palestina, 
q Sebast. Barrad concord. Eu. to. 2. lib. 1. cap. 15.  as I read, were fair large white doves, whose feathers toward their back looked yellowish, and so as white, had the colour of silver, and as yellowish, the colour of gold. For which goodliness, in part, they of Assyria worshipped the dove, as the Poet insinuates:  
r Tibull. eleg. 7. lib. 1.  Alba Palaestino sancto columba Syro. 
Now, 
s Strab. in gloss. ord. Psal. 67.  alae columbae, doctores ecclesiae saith one. The doves silvered feathers, are the Church's silver headed fathers. For as the wings of a dove bear up the whole bulk of her body, from the earth into the air; so the Pastors and Teachers of the Church bear up the whole body thereof, from earthly conceits to heavenly meditations: truly there fore called 
t Psal. 68.13.  Pennae argentatae, Pens and that of silver. Pens, 
v Psal. 45.2.  because they declare the mind of the holy Ghost. Psal. 45.2. My tongue is the pen of a ready writer. Silver pens, 
u August. in Psal. 67.  Quia divinis eloquijs eruditi, saith Augustine, because they shine with the brightness of God's word, which is 
x Psal 12.7.  as silver tried seven times in the fire. Psal. 12.6. With the help of these wings the dove of Christ's Church flies the net of the fowler, and mounts up to her nest in heaven. Therefore when the Dragon, the Devil, would have devoured the woman, the Church, 
y Reu. 12.14.  wings were given her, Pastors bestowed on her, to carry her into a place of rest and security. Reu. 12.14.  
Wherefore, let these silver wings of the dove, be like the golden wings of the Seraphins: 
z 2 Chro. 3.11.  as these were continually extended out in the top of the Temple: so let the other be always stretched out in the midst of the Church. And as the seraphins wings were so ordered that one touched another, so let the pastors of the Church be so animated that one second another. To conclude, let each wing of the Church be as the 
a Ezek. 1.34.  wings of Ezekiels' beasts, which sent out from them the voice of speech, like the voice of the Almighty. Ezek. 1.24. Let them preach diligently. For a dumb Minister is as a clipped wing, which lets the body fall, when he should make it fly. Such were the false Prophets among the jews▪ jerem. 2.34. 
b jerem. 2.34.  In thy wings is found the blood of the souls of the poor innocents. And such is every lazy Pastor, who being God's messenger, yet saith nothing for him, but lives as it were possessed with a dumb Devil. Of every such, a man may say, as Blesensis said of Richard of Canterbury the Pope's Legate, 
c Blesens. ad Richar. Cant. Epi. 5.  He is ligatus, potius quam legatus. Not an eloquent ambassador, but a tongue-tied mumbler.  
Lastly, the Dove hath no gall. Such is the common judgement of all men: upon the truth of it I will not stand, but take it as I find it; yet all ancient writers, saith Pierius, 
d Pierius hieroglyp. lib. 22.  are of opinion that she hath none; or if any, in uropygio esse tradunt, they think it to be in the lower part of her chine: but Divines, I am sure are wholly this way, that she wants it. 
e Hieron. in Psal. 54.  Sine fell, & a malitia fellis alienum, saith Jerome: without gall, or any bitterness of malice. 
f Cyprian. de unitat. Eccles. Item Chrysost. in Mat. hom. 12. et in Genes. hom. 26. et Bed. comen. in Mar. 1.  Non fell amarum, non morsibus saenum, saith Cyprian, Not bitter in gall nor violent in biting.  
Which made the Grecians, 
g Pierius hierog. lib. 22.  when they went about to express the image of meekness, to name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the quiet & still dove, and to say of a most patiented man, 
h Columbae mansuetior.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the same sense. And this, some think was the reason, why David being much disquieted in mind about the falsehood of some of his friends in saul's court, cried out, 
i Psal. 55.6.  O that I had wings like a Dove, for than would I fly away, and be at rest. 
k Nazianz. orat. in Sanct. baptis. et Nicet. Scholi. ibidem.  Not wishing for eagle's wings which are more lofty, nor for Hawks wings which are more lively, because, these indeed would carry a man away, but not bring him to rest, quietness being purchased, not so much by departing from our enemy that is about us, as by fleeing from the enmity that is within us.  
Such a Dove is the Church. As the one hath not the bitterness of gall, no more hath the other the gall of bitterness. 
l Cyprian de unitat. Eccl.  In domo dei, in Ecclesia Christi, unanimes habitant, saith Cyprian, concords et simplices perseverant. In God's house, which is Christ's Church, men are of one mind, holding out in simplicity and concord. Their guide is the spirit of God, 
m Wisd. 8.16.  whose company hath no bitterness, nor fellowship tediousness. §ap. 8.16. As for the viperous brood of malignant miscreants, that breath out nothing but treacherous conclusions, and subverting stratagems, they are of the synagogue of Satan, and of the faction of Antichrist. 
n Deut. 32.32.  Their vine is of the vine of Sodom, and of the vines of Gomorrhah, their grapes are grapes of gall; their clusters be bitter. Their wine is of the poison of Dragons, and the cruel gall of Asps, Deut. 32.32, Such savour not of Simon Peter, but of Simon Magus, of whom it is said, that he was fallen, 
o Act. 8.23.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 8.23. Into the gall of bitterness, and bond of iniquity.  
Wherefore let us follow Christ's Dove in simplicity, not Satan's Serpent in subtlety. In our Baptism GOD sends his Dove, that is, his spirit to us; as the Dove came down at the baptism of CHRIST. Now then, saith 
p Chryso. in Mat. hom. 12.  Chrisostome, Quam veviam sperare poterimus, si ad serpentem currimus post Columbam? What pardon can we hope for, if leaving the innocency of Doves, we run to borrow poison of the serpent? And thus you see, how the Dove resembles the Church in the several parts of her body. See it now in the practice of her life.  
The practice of her life is suitable to the properties of her nature; and her properties of nature resemble the Church divers ways. First, in respect of matrimonial fidelity. Wherein of all Doves the Turtle is most excellent. 
q Bern. super Cant. serm. 59  Compare uno contenta est, saith Bernard, quo amisso, alterum iam non admittit. She contents herself with one mate, who being lost, she rests continually a widow. And for more credence herein, 
r Bern. ut sup.  you may see her, sanctae viduitatis opus strenue, & infatigabiliter exequentem, every where executing and performing the office of holy widowhood stoutly and resolutely: Every where alone, every where mourning, at no time sitting on green boughs, but on the withered tops of trees, or on the house, 
s Id. ibid.  Virentia ut virulenta fugit. Such pleasant mansions she hates as poison. Such a faithful dove is the Church, who being in this life a professor of holy widowhood sets her heart wholly on Christ her dead husband, mourns after him, aspires to him, and taketh delight in nothing beside.  
Secondly, in respect of her manner of building. For the dove commonly makes her nest in a strong and sure place, and therefore chooseth the holes of a rock, or some hollow receptacle of a Church or house. Thus builds christ's Spouse. Cant. 214. 
t Cant. 2.14.  Columba mea in foraminibus petrae, My dove that art in the holes of the rock, etc. Now the general opinion of the Fathers, is, that 
v Vide Michael. Ghislerium ad locum. Cant. 2.14.  vulnera Christi are foramina petrae, the wounds of Christ the holes of the rock. In them the Church builds her defence, they are meritorious, with them she feathers her nest, they are plenteous. She neither builds with the sticks of man's free-will, nor daubs with the dirt of man's good deserts, nor covers with the moss of his imagined Supererogations: but goes into the rock as she finds it open, and there receives rest and security against all fears. 
u Bernard sup. Cant-serm. 61.  Quid non boni in petra? (saith Bernard) what good can I not hope for in the rock? In petra exaltatus, in petra securus, in petra firmiter sto: In the rock I am exalted and lifted towards heaven, in the rock secured and freed from earth, in the rock I stand firmly; securus ab host, fortis a casu; without fright of foe, or fear of falling.  
Thirdly, in respect of fecundity or fruitfulness: 
x Arist. hist. anim. lib. 5. cap. 13.  Aristotle saith, that the Dove breeds ten times, or eleven times in the year: yea, which is strange, by 
y Plin. nat. hist. lib. 10. cap. 58.  Pliny's account, she breeds thirteen or fourteen times in the year. For in Summer time, within two months she brings forth three pair, in so much as in the same nest, you may see divers sorts of young ones, alios provolantes, alios erumpentes, some ready to fly, some but breaking the shell. Hence, as some think, she is call, 
z Scalig. Pierius & alij.  Columba, quia colit lumbos saepe parturiendo: for her often breeding. Such a careful breeder is the Church, who brings forth children in abundance, 
a Greg. Moral. lib. 19.24.  Et crescentes filios (saith Gregory) quasi plumescentes pullos, charitatis gremio fonet, etc. and keeps her new borne babes in Christ, like young Pigeons in the bosom of Charity, as it were in a safe nest till by Faith they be able to fly up to God in heaven. Thus was it prophesied to this Bride; 
b Psal. 45.17.  Psal. 45.17. In stead of thy Fathers thou shalt have children, whom thou mayst make Princes in all lands. And therefore the Prophet in admiration saith; 
c Isa. 49.18.  Lift up thine eyes round about, and behold all these gather themselves together, and come to thee. As I live saith the Lord, thou shalt put them all upon thee as a garment, and gird thyself with them as a Bride. Behold, I will lift up mine hands to the Gentiles, and set up my Standard to the people, and they shall bring thy Sons in their arms, and thy daughters shall be carried upon their shoulders, Isa. 49.18. etc. And thus much for the third Epithet, My Dove: Come we to the fourth.   

My Undefiled.  
THE word signifies 
d Immaculata.  without spot, and by consequence pitre. This purity of the Church is twofold: Of imputation, of action: that, purity before God; this, before men. All her purity is imputed, whereof some she hath to justify, and some to sanctify. 
e Psal. 45.13.  The King's Daughter is all glorious within, her soul is precious through imputed righteousness; and yet, her clothing is of wrought gold: her life is conspicuous with outward holiness.  
All her pureness before God is given unto her of God. He it is that hath made her, 
f Ephes. 5.27.  a chaste virgin, not having spot or wrinkle, or any such thing, Ephes. 5.27. And this he hath done, by hiding her evil with the garment of his goodness. For, as in himself he covered the divine virtue with the vail of our flesh; so in us he covers the human infirmity with the grace of his spirit. Whereupon she sings. 
g Isa. 61.10.  He hath clothed me with the garment of salvation, and covered me with the robe of righteousness. Isa. 61.10. If any man say, Christ's garment is his own, 
h Bern. super. Cant. ser. 61.  Bernard tells us, Non est breve pallium, quod non possit operire duos, It is not so short a cloak, but it may cover him and the Church to.  
And after Christ hath clothed her with his righteousness, she defiles herself no more with any old pollutions, but shines forth in the midst of the darkness of impiety, with the heavenly works of true Christianity. 
i Cant. 2.2.  Like the Lily among the Thorns, so is my Love among the Daughters, Cant. 2.2. And hence it is, that CHRIST himself acknowledgeth of her, 
k Cant. 4.7.  Thou art all fair, my Love, thou art all fair, and there is no spot in thee, Cant. 4.7.  
But here take heed of an opinion of too much perfection, and too much purity: the one hatched by the Friars of Rome, the other by the Brethren of Amsterdam. For, they arrogate to the Church the greatest height of perfection; these reject from the Church the least blemish of infirmity. The first, an error of presumptuous pride; the second a conceit of preposterous zeal.  
That they of Rome hold, that 
l Aquin. 22. quae. 184. a. 2.  perfection may be attained in this life, it is evident by their writings: and that not only, 
m Bellar. de monac. lib. 2. cap. 2. Item Aquin. p. 22. quae. 184.2.6.  Monks be in a state of perfection adipiscendae, to be attained unto; Bishops and Prelates in a state of perfection, adeptae, attained already; and by consequence, that their Church cannot err: but that also all other men, which are regenerate, are perfect, we have their 
n Concil. Trid. Sess. 5. §. 5.  Council averring the point, In renatis nihil odit Deus, God hates nothing in the regenerate. Now if God hate nothing in them, then have they no sin, and to have no sin is the greatest perfection that can be.  
Again, they of Amsterdam dream of too much purity of a Church, and therefore they separate themselves from the true spouse of Christ, because of some pretended blemishes, and frame to themselves a donatistical conventicle; choosing for the love of an imagined purity, to become obstinate and vainglorious Puritans. But alas what comes of it? whilst they would be the only Church, they become indeed no Church. 
o Petrus Bles●ns. epist. 12.  Quidam insipientiam simulando sapiunt: (saith one) quidam nimis sapiendo desipiunt: Some men by the show of folly are wise; and others again by showing their wisdom become fools. And what else do these men by all their endeavours, but bewray their own folly, whilst they make of a remedy to us, a disease to themselves? For our part, we know the difference between the Church militant, and the Church triumphant, 
p August. ad Glor. epist. 162.  Illa in terris non amittit nisi malos, haec in coelum non admittit nisi bonos: The one looseth none but bad men from her on earth, the other receives none but good men to her in heaven. The Church militant may have her imperfections, but must not therefore be forsaken. It is her own request, 
q Cant. 1.6.  Nolite considerare me quod fusca sim, Cant. 1.6. Esteem me not so much for my brownnesse, as for my soundness. And therefore for our part, we had rather be of the brown Church, then of Brownes' Church; rather defiled in something as we stand, then filled away to nothing as they be; their reformation being like children's pilling of an Onion, pilling always till all be peeled away.  
Leaving therefore both these, let us go the middle way, and that we may have an undefiled Congregation, let us strive to have an undefiled conversation. For our Church is not stained with the lies of her foes, but with the lives of her friends, 
r Bern. super Cant. ser. 33.  Omnes amici, inimici, and, necessarij, adversarij; They are her friends that most fight against her, and her mother's sons that are most 
s Cant. 1.5.  angry at her, Cant. 1.5. She may say with David 
t Psal. 51.2.  Peccatum meum contra me semper. It is my sin, my sin that hurts me. 
v Bern. Dom. adu. ser. 6.  Peccatum, morbus animae, & corruptio mentis. Sin it is, that is the souls sore, and the minds misery. And therefore God complains of his Church, 
v Isa. 1.6.  From the sole of the foot to the crown of the head, there is no soundness, but wounds of swelling, and sores of corruption. 
x Bern.  Nulla sanitas, quia nulla sanctitas, No wholenesse, because no holiness.  
Covetousness is like a thirsty dropsy. For even as men sick of an hydropical disease, 
y Chrysost. in Matth. hom. 64.  non solum non extingunt ardorem potu, verum etiam incendunt, saith Chrysostome, by drinking are so far from allaying their heat, that the more they drink, the more they may. Even so, such as are sick of Covetousness, the more they get, the more they thirst for, and never leave swallowing, till 
z Leo de iciun. dec. mens. Serm. 6.  Foenus pecuniae proves funus animae, as Leo speaks, the birth of money proves the death of man.  
Envy is a rankling stripe in the soul. And therefore it is called 
a Lyra in Isa. 1.  Livor, because the envious man doth continually beat himself black and blue with spite, as Cyprian truly, 
b Cypr. de zelo & livore.  Dum ab invidis livor nunquaem exponitur, die bus ac noctibus pectus obsessum sine intermissione laniatur. Whilst envious men continually pine at other men's happiness, they do day and night but gash and wound their own heart.  
Pride is a swelling tumour: for, as a noxious and noisome humour, being met together in the flesh, makes the body swell: so pride, seated in the soul, makes the heart to swell. Hence comes high thoughts in the mind, big looks in the face, great words in the mouth, as so many outward Symptoms of that inward disease. Hence exotic fashions in the apparel, fantastic gestures in the body, and disguise looks in the countenance, as so many ulcerous scabs of such a rankling sore. We men are ashamed of our own fashions, and women of their own faces, therefore the one seeks to be new shaped, and the other to be new died. But o, that men would choose Tertullians' stuff, 
c Tertul.  ‛ Vestite vos serico sanctitatis, byssino probitatis, purpura pudicitiae, Cloth you with the Satin of sanctity, the Silk of sincerity, and the Purple of purity. And women, Gorgonias complexion: of whom her brother Nazianzen reports, 
d Nazian. orat. in laud Gorg.  unus isli placebat rubor quem gignit pudor, unus candor quem parit abstinentia. The only red that pleased her was the maiden blush, the only white the paleness of fasting.  
Oppression is a devouring gangrene. For as that corrupts and putrefies so far, as that it leaves the member without any thing to keep life in it: so oppression devours and wastes so long that it leaves a man nothing to maintain his life withal.  
But howsoever all iniquity doth inquinare, all sin doth soil, yet of all, adultery is commonly, and properly to, called the sin 
f 2 Cor. 12.21. Col. 3.5. 2 Pet. 2.10.  of uncleanness, and is said, 
g Pro. 6.33.  turpitudinem congregare, to gather filth upon him that commits it. Hence it is, that 
h Lexicon Theo. D. Boys. Fr. Holyoke.  peccare is pellicare, all sin is named of adultery. For as adultery is the leaving of a man's own wife, and going to a 
i Pro. 2.16.  strange woman (whereupon 
k jac. de vorag.  adulter, quasi ad alter) so sin is a falling away from God, to whom our soul is joined in marriage, and a coupling with Satan, with whom we ought to have nothing to do. Now, if each sin be a kind of adultery, than adultery hath kindred with each sin: and kindred with sin, is like kindred with sinners; the nearer the worse, 
l Deut. 7.3.7. 2 King. 8.26.  as Scripture shows both in express words and evident examples.  
This sin is one of the principal which defiles the Church of God. For it is lamentable to see, how men stain and spot themselves with the lusts of the flesh, whilst as Bears for a bone, so they for the flesh, do even rend and tear one another in pieces. Hence so many loathsome diseases in the body; hence so many duels and combats in the field; hence so many frantic butcherings, and stabbings in the house. O that ever valour should come to be prostituted in so vain a cause! But we are like 
m Vide Junii adag. Sybar.  Sybarites, and have changed manhood into womanishnesse, that if Diogenes were passing his journey from them to us, he would say as once of his journey from the Lacedæmonians to the Athenians, 
n Diog. laer. de vit. philo.  Eo à viris ad foeminas. I am going from men to very women. So as a man may say to our Gallants, as 
o Eras. Apoph. lib. 6.  Alexis to Calimedon, Many have died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, many, for the love of a Commonwealth, but thou for the love of a common wench.  
For remedy hereof, remember Paul's words, 
p 1 Thes. 4.3.  1 Thes. 4.3. This is the will of God, even your sanctification, that every one of you should know how to possess his vessel in holiness and honour, and not in the lust of concupiscence. Where mark, how he bids you keep your bodies, viz. possess them. For harlots, and harlot-mongers do not possess their bodies themselves, but set them out to hire, and give possession of them to others.  
Again, mark what he calls the body; a vessel: even, 
q 2 Tim. 2.20.  Vas in honorem, a vessel of honour in God's house: but by lust a man makes it 
r jerem. 1.13.  ollam succensam, a seething pot in the devils Kitchen, that boils in the mind. Now, if thy body be in this case, 
s jerem. 6.7.  Frigidam fac malitiam, (there is such a phrase in jeremy) cool thy naughtiness, even as Cooks do their pots; and that, either by infusion of water, or by substraction of wood, or by removing it from the fire.  
First, I say, if the vessel of thy body boil over with lust, run to the waters; but not to the waters which the harlot speaks of, 
t Prou. 9.17.  Stolen waters are sweet, Prou. 9.17. but to the waters which Solomon directed to, 
v Prou. 5.15.  Drink the water of thine own Cistern, and let them be thine, and not the strangers with thee. I am not ignorant that lust is sometime compared to water, but that is not a cooling but a kindling water. 
u August. de civit. Dei. lib. 21. cap. 5.  Saint Augustine makes mention of a Well in Epirus, that, when firebrands were put into it, it would quench them: but (which is strange) when they were quenched, would set them on fire again. Such a water is an harlot which quencheth lust for a time, & sets the body on fire ever after. Have therefore a Well of thine own, for 
x Pro. 23.27.  an harlot is as a deep ditch, and a strange woman as a narrow pit.  
Secondly, if thy concupiscence be not allayed this way, take away the wood. For 
y Eccles. 28.10.  Secundun syluae ligna exardescit ignis, Eccles. 28.10. As is the wood of the fire so is the fire itself. Now the fuel of lust is gluttony and drunkenness. 
z August. de temp. Ser. 69.  Semper juncta est saturitati lascivia, saith Augustine. Saturity is the breeder of impurity, & foulness the child of fullness. See it in Noah, 
a Incert. author.  Noam, qui evasit aquam, evicit vinum. Noah that escaped the water, could not escape the Wine, for wine did make him sink, whom water made to swim. See it in Lot, 
b Origen. in Gen. hom. 8.  Ebrietas decipit quem Sodoma non decipit. Drunkenness deceived him whom Sodom deceived not. Vritur ille flammis mulierum, quem sulphurea flamma non essit, and he is scorched with the flames of lust, that could not be touched with the flames of vengeance. No marvel then, if uncleanness be so hardly avoided, when drunkenness and gluttony be so much affected.  
Thirdly, to quench lust utterly, remove thy body quite from the fire: avoid the company of unchaste women. For this by the wisest men hath been judged the wisest course. 
c Gen. 39.10.  joseph, when he would not have his Mistress desire his company, would not so much as offer to be seen in her company. Gen. 39.10. 
d Isid. Pelus. lib. 2. Epist. 62.  Lectione didici saith Isidore of Pelusium, I have learned by reading, of a certain King (it was Antiochus the third, as I have learned) who at Ephesus beholding the priest of Diana, (a woman of incomparable beauty) went presently out of the City, 
e Id. ib.  ne praeter voluntatem nefarij aliquid admittere cogeretur. Lest, more than he was willing to, he should be tempted to commit uncleanness with her. And he adds, that Cyrus the great Monarch of Persia, when he had heard of the great Beauty of Panthea, the wife of Abradalus King of Susa, he would not yield so much as to see her. 
f Isid. Pelus. ut sup.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  

g Eras. annot. in Hieron. Epist. ad Innocent.  Erasmus somewhat tartly, calls adultery Magnatum ludus, the sport of Nobles. For my part I had rather speak of Magnatum laudes, then Magnatum ludos, rather of their praise, then of their plays; only I wish that greatness would not be a patron to gracelessness, nor riches a cover for base actions. Excellent is that, which is reported of Dionysius the tyrant, 
Tacitus.  who reproving his son for deflowering a woman, asked him, if ever he had heard, that himself, his father, had done any such thing. No, saith the young man, and no marvel, for you had not a King to your father. True, saith he, neither wilt thou have a King to thy son, if thou ceasest not quickly to follow such courses as these.  
Therefore, great cause have we to bless God, who hath given unto us so gracious a King, who, as in other virtues he excels other Kings, so in chastity, he excels himself; No doubt, but his royal son, our Noble Prince Charles, as he was borne of the mirror of chastity, so also, (which yet let us not cease to pray for) he will continue a mirror thereof, to the glory of himself, and the admiration of the whole Christian world. And let this suffice for the first part of my Text. Now to the second.   

Open unto me.  
We have heard in this speech of Christ's to his Church, the sweet words he gave unto her; now are we to hear the request which he desires of her: which is to Open unto him. Wherein you must imagine Christ as a lover, standing, or sitting at the chamber door of his love, desiring to be let in; Together also with an insinuation of some dislike in his mind, that he is made to wait so long, before he can be received in to her.  
As if he had said, What my dear Spouse, dost thou sleep all night, and I thy lover, yea, they Saviour, here shiver in the cold? having my head wet with dew, and my locks with the drops of the night. Nay, my dearest, use me not so. Arise, Open unto me.  
Temporanoctis eunt, 
ovid.  execute post seran. 
l Rom. 15.12.  The night is past and the day is come, Up, let me in; put me on. Cast away the works of darkness, and cloth thee with the armour of light. 
m Bernard sup. Cant. serm. 61.  Hic literalis lusus. This, saith Bernard, is the sport of the letter. The sense we must further inquire for. Wherefore, I beseech you, yet a while to Open your cares in attention, whilst I lay Open unto you the meaning of this word Open.  
A word it is of liberty, and of liberal signification: yet all that in this place it imports may be reduced to two actions. Something, that she is to do to her children; Something that her children are to do to themselves.  
That which the Church is to do to her Children, is to Preach Christ unto them, 
n Isa. 1.1.  which is an opening of the prison door, and setting the prisoner at liberty, Isa. 61. 1. Thus Augustin understands the place, 
o August. in johan. tract. 57  Aperi mihi, id est, praedica me. Open unto me, that is, Open me; Preach and declare me. 
p Id. ibid.  Ad eos quip quiclauserunt contra me, quomo do intrabo sine aperiente? For unto such as have shut me out, how shall I enter without an opener? How shall they hear without a 
q Rom. 10.14.  Preacher? This thing Christ elsewhere desires of his Church, Cant. 2.10. 
r Cant. 2.10.  Arise my love, my fair one, and come thy way. Arise out of thy bed of contemplation, Come away, look about, and 
s joh. 4.35.  behold the regions white unto harvest, joh. 4.35. Make haste and be quick in preaching. A business indeed of important celerity; in respect whereof we must pass by men 
t Luc. 10.4.  unsaluted, Luc. 10 4. And leave even our father 
u Math. 8.12.  unburied. Mat. 8.22 And it may be, Christ therefore a little before his death washed his disciples 
v john. 13.15.  feet, that they might be nimble, and expedite in preaching, that others seeing them, might cry out in admiration 
x Rom. 10.15.  How beautiful are the feet of them that bring glad tidings of peace, and glad tidings of good things! Rom. 10.15. Undoubtedly a most worthy work of the Church, as can be. Lord jesus, let me ever preach and declare thy name among men, that thou mayst purge and clear my name before thy father in heaven.  
Seeing then this business of preaching is committed to the Church, it is her duty to choose men that can, and men that will, undertake so weighty a business as preaching is: Men that can. For every block is not apt for a Mercury, nor every honest man to be a teacher. It is 
y Nazi. Apol. pag. 6.  ars artium et scientiarum regere hominem, saith Nazianzen, an Art of all Arts and sciences to be a teacher and ruler of men. Therefore Paul saith, he must nor be a 
z 1 Tim. 3.6.  Neophyte, a young Scholar. 1 Tim. 3.6. 
a Cyprian exhortat. ad marty.  Neque enim idoneus potest esse miles, qui non exercitatus prius in campo fuerit, saith Cyprian. He can never be a fit Soldier in Christ's camp, that was never exercised in the field before. Which made Nazianzen so pitifully to complain, that some in his time did 
b Figulinam in dolio discere. Gilber. Cog. paraem. 2.7.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the proverb saith, that is, as he expounds it, learn knowledge of CHRIST by the destruction of souls, like unto bad Physicians, who learn skill by hurting their patients. For my part, saith he, I have ever preferred it as a point of wisdom, 
c Nazian. apol.  candidam potius aurem submittere, quam stolidam linguam movere. Rather to use an ingenuous ear in hearing, then to move a blockish tongue in speaking.  
Again, it is the Church's duty to choose men that will Preach. For as good be silent with ignorance, as with idleness. And it is no less impiety, not to be willing to Preach when we can, than not to be able to Preach when we should. 
d Exod. 28.34.  Moses' commanded Aaron the high Priest, to make him a coat, at the skirts whereof were to be pomegranates of blue silk, and bells of Gold, that his sound might be heard, when he went into the holy place, and when he went out, that he might not die. Exod. 28.34. Hereupon 
e Greg. Past. lib. 2. cap. 14. et Epist. lib. 1. ep. 24.  Gregory. Moysi praecipitur, etc. Moses is commanded, that the Priest going into the Tabernacle should be compassed with bells, that is, ut voces praedicationis habeat, that he should have the voice of preaching, and so not die. 
f Idem ut sup.  Sacerdos quip ingredients vel egrediens moritur, si de eo sonitus non audiatur. For the Priest going in and coming out dieth, if there be no sound of preaching, nor no sound preaching come from his mouth. Wherefore let us be continually following our business. Let us, saith Origen g imitate Moses and Aron. 
Orig. in Leuit. hom. 6.  What is said of them? That they departed not out of the Tabernacle day nor night. What did they there? Aut à Deo aliquid discere, aut populum àocere. Either learn something of God. or teach something to the people. And, Haec duo sunt pontificis opera, These two things are the whole business of a Churchman, either by reading the Scriptures to learn something to himself; or by expounding the Scripture to teach something to the people. And thus much of this.  
The other action I take it, is chief intended here, which each faithful soul, that is a member of the Church, is to do for itself, viz. to Open to Christ.  
A speech indeed metaphorical: And that you may the better conceive the Metaphor, we must call to mind, that man before his fall, being made after the Image of God, had God remaining and abiding in him, as another soul to his soul, quickening him with another life, which Paul calls 
h Ephes. 4.18.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eph. 4.18. the life of God. And so for that time, the state of man in paradise was like the happy condition that shall be to God's children in heaven, when 
i 1 Cor. 15.28.  GOD shall be all in all, 1 Cor. 15.28. But when by the subtlety of the Devil, it was man's unhappy case to fall from God, then did he banish and expel that sweet guest out of his soul, and was himself expelled and banished out of Paradise. And look how God in justice then, shut the gate of Paradise against man, that he should not any more come thither: so hath man by sin, ever since, shut the door of his heart against God, that he cannot lodge there. Hence it is, that God who doth never cease to seek and to save, doth beg and crave of us, as in this place, Open unto me, desiring that we again would entertain him, that by receiving him into our souls again on earth, we may come to be received by him into his celestial Paradise in heaven.  
Now the doors by which he is to enter in to us, are the doors of our senses, and the doors of our understanding. By the one we hear and see him; by the other we love and believe in him. And because there is nothing in the understanding which is not first in the sense, therefore (as I take it) we must first Open the door of our senses, hear him in the Word, see him in the Sacrament, and then, the doors of our understanding, apprehend him by Faith, and retain him by love.  
First then, Open unto him, that is, Open thine ears to hear him preached: a most necessary work for a Christian; for, 
k Rom. 10.17.  Faith come by hearing, and hearing by the Word of God, Rom. 10.17. Yea, even such as have seen Christ, and seen him crucified, yet have not believed in him by seeing, but by hearing. The Centurion that watched him at his death, 
l Mark. 15.36.  hearing him with a cry give up the Ghost, said, Truly this was the Son of God. 
m Bern. super. Cant. ser. 28.  Auditus invenit quod non visus: (saith Bernard) Oculum species fefellit, veritas auri se infudit: His hearing found out that which his seeing could not pry into: and Truth showed herself to his care, that could not be perceived with his eye. Therefore, God saith to his Church, 
Psal. 45.11.  n Audi filia & vide, Hear o Daughter and see, Psal. 45.11. 
o Bern. ubi sup.  Quid intendis oculum, aurem para; Why dost thou bend thine eye, rather prepare thine care, that thou mayst say with them in the Psalm, 
p Psal. 48.8.  Sieut audivimus sic vidimus, etc. As we have heard, so have we seen in the City of the Lord of Hosts, in the City of our God, Psal. 48 8.  
Then, Open unto him, that is, open thine eyes to see him crucified. Look on him in the Sacraments: in Baptism, washing and purging thee: in the Lord's Supper, feeding and nourishing thee. For, these are the signs which he desires to be showed by, and which will make us, with Moses, 
q Heb. 11.26.  to see him that is invisible. But rest not in the sign, that is but earth, aspire to that which is signified, which is in heaven.  
To conclude, as 
r Dan. 6.10.  Daniel set his windows open to jerusalem, so set thou thine eyes open to heaven, 
s Hieron. ad Eustoch.  unde lumen introeat (saith Jerome) unde vide as civitatem Domini: from whence thou mayst see the light of grace, and behold the City of God. It is said of God, that 
t Psal. 34.15.  his eyes are over the righteous, and his ears open to their prayers: Let thine eyes be toward God, as his are toward thee. Say with David, 
v Psal. 123.2.  Behold, as the eyes of servants look unto the hand of their Master, and as the eyes of a Maiden unto the hand of their Mistress, so wait our eyes upon thee O Lord.  
When thou hast thus heard him, thus seen him, let him pass from thy sense to thine understanding. There open thine heart to believe in him, and thy affections to love him. Thine heart to believe in him: for, 
x Rom. 10.10  With the heart man believeth unto righteousness, Rom. 10.10. And 
y Ephes. 3.17.  Christ doth dwell in the heart by Faith. Ephes. 3.17. janua nostrafides est (saith 
z Ambr. in Psal. 118. serm. 12.  Ambrose) quae totam domum sifuerit robusta communit. Faith is the door which letteth Christ into the soul, which if it be strong, all the house is the stronger. And strong it is, if any virtue be strong. 
a Bernard. sup. Cant. serm. 76.  Attingit inaccessa, deprehendit ignota, comprehendit immensa, apprehendit novissima: It toucheth things inaccessible, finds out things unconceivable, apprehends things invisible, comprehends things unmeasurable. Yea, it closeth within the sphere thereof, even eternity itself; for that most blessed and glorious Trinity, which we cannot conceive in our heart by knowledge, we do receive into our souls by faith. Per istam ianuam Christus ingreditur, 
b Amb. in Psal. 118. ser. 12.  saith Ambrose. By this gate Christ enters into the soul, and there rests as in his holy temple. Finally, faith is, 
c Lud. Viu. come. in Aug. de ciu. dei lib. 1. cap. 1.  huius vitae viaticum. Our whole provision for this life, without which a man can neither 
d Heb. 11.6.  please God, nor 
e Nam qui non placeat deo, non potest illi placere deus, Bern. in Cant. ser. 24.  God him.  
When thou hast thus got him by faith, hold him by Love: For else he will soon be gone from thee again. The two 
f Rib. de templ. lib. 1. cap. 21.  doors which lead into the Sanctum Sanctorum, had sides round, or folding, and were 
g 1 King. 6.24.  se invicem tenentia, holding or clasping each other: to teach us, that the two doors of Faith and love, by which Christ jesus goes into the soul, as into his holy Temple, must never be separate nor divided, but must see invicem tenere, clasp hands together: because, 
h Leo de collect. & eleemos. ser. 5.  Sicut in fide est operum ratio, sic in operibus fidei fortitudo, saith Leo: Even as in Faith is the order of our works, so in works is the life of Faith.  
And thus have we heard how we must open to him; that we may the better do it, let us see how he knocks for entrance, and why. For the first, understand that God knocks at the gate of our heart, for lodging there, divers ways. First, 
i 2 Cor. 5.20.  by the open voice of the ministery, 2 Cor. 5.20. We pray you even as if God did beseech you through us, that ye be reconciled unto God. Secondly, by wholesome inspiration, Reu. 3.20. 
k Reu. 3.20.  Behold, I stand at the door and knock, if any man will hear my voice, and open unto me, I will come in to him, and sup with him. Domine, (saith 
l Aug. confess. lib. 10. cap. 6.  Augustine) amo te, percussisticor meum, & amavi te: Lord, I love thee, thou hast knocked at my heart, and I have set my mind on thee. And 
m Acts 17.27.  doubtless he is not far from every one of us. Not far, no, 
n Senec. epist. 41  Prope est à te Deus, tecum est, intus est, saith divine Seneca. God is near thee, with thee, within thee. Ita dico, Lucili, sacer intra nos Spiritus sedet. Yea, it is, as I say, there is an holy spirit resting in us, or rather, not resting, but stirring & moaning us to holy actions. 
o Idi. bid.  Bonus vir sine deo nemo est, so impossible is it for any man to be good without God.  
Thirdly, by the Creatures: the world is a Book, Heaven and earth opened leaves, each creature a letter, to teach us to know and to love God: 
p Aug. confess. lib. 1. cap. 6.  Domine (saith Augustine) & coelum & terra, & omnia quae in eyes sunt, ecce undique mihi dicunt ut te amem, nec cessant dicere omnibus, ut sint inexcusabiles. Heaven and earth, and all things therein, lo, (o Lord) they all speak to me to love thee, and so they do to all other men, to make them without excuse. Lastly, by afflictions. And then God knocks us somewhat hard indeed. For, as job saith, 
q job 33.15.16  God speaks once or twice, & one seethe it not, in dreams and visions of the night: Then he openeth their ears, even by their corrections which he hath sealed. So that God Opens men's ears to hear his call, and then men Open their hearts to let him in.  
But why (Lord) why dost thou beg thus of us to let thee in? Art not thou able to make entrance thyself? Is our heart harder than that 
r Act. 12.10.  Iron gate of the City, which opened unto Peter of its own accord? And art not thou our Samson, able to break up, and break down the 
s judg. 16.3.  gates of our Azzah, and to carry them with thee into thy holy mountain? Lastly, hast not thou the Key of David, which 
t Revel. 3.7.  openest, and no man shutteth, which shutest and no man openeth? Why dost thou then beg so much to have us Open to thee, thou being so well able to Open to thyself?  
Yes my dear brethren, God desires of us to let him in, because his presence is not pleasing to himself, if it be not pleasing unto us. Therefore he would have us Open to him, receive him willingly, entertain him joyfully, that so he may joy to remain with us. For, it is his 
v Prou. 8.31.  delight to be with the sons of men, especially if they again delight to be with him. And hence it is, that we have so many sweet exhortations, 
u Eph. 4.30.  not to grieve his spirit, 
x 1 Thes. 5.19  not to quench the spirit: but to 
y Psal. 31.23.  love the Lord, and to 
z Psal. 37.4.  delight in him. And all for this end, that he might please himself in the kind entertainment that comes from us. For he tarries with no man against his will, nor remains in any place where he is not welcome.  
Therefore, he is not more ready to demand entertainment of us, than he is forward to give ability of the thing unto us. For, 
a john 15.5.  without him can we do nothing. As no man but Christ could 
b Reu. 5.5.  Open the clasped Book, that God's counsels might be delivered to us; so none but Christ can Open our closed heart, that God's counsels might be received of us. Even he which bids us Open to him, must Open for himself: Our heart, as he did the 
c Acts 16.14.  heart of Lydia, Acts 16.14. Our 
d Luke 24.31.  wits, as the two Disciples that went to Emmaus, Luke 24.31. Our eyes, as the 
e Mar. 10.47.  eyes of blind Bartimaus, Mark 10.47. Our ears, as the ears 
f Mar. 7.34.  of the deaf and dumb man, Mark 7.34. Domine (saith 
g Aug. confess. lib. 10. cap. 27.  Augustine, vocasti, & clamasti, & rupisti sur ditat●m meam: Lord, thou hast called, thou hast cried, and beat through my deafness. 
h Id. ibid.  Coruscasti & splenduisti, & fugasti cacitatem meam: Thou hast glittered, thou hast shined, and driven away my blindness. Then Lord, give what thou commandest, and command what thou wilt.  
Wherefore, to draw to a conclusion, and to shut up this word Open, remember what Christ saith unto you here, Open unto me. Remember what you must say to Christ hereafter, Open unto us: that which you shall desire of him then, that do, whilst he requests it of you now.  
Governors and Rulers, hear what is said of Hezekiah, 2 Chro. 29.3 
i 1 Chron. 29.3  He opened the doors of the house of the Lord (which 
k 2 Chr. 28.24  Ahaz had shut) in the first year of his reign, and the first month of the year. He began to settle his own kingdom with the setting up God's Kingdom, and so fulfilled the request of each faithful soul, that had cried out with David, 
l Psal. 118.19.  Open me the gates of righteousness, that I may go in, and praise the Lord.  
Ye Reverend Fathers, and Pastors of the Church, remember what is said of Christ, 
m Mat. 5.2.  He opened his mouth and taught, Mat. 5.2. which signifies, either that he spoke of 
n Apertio oris profunditatem significat sacramenti. Strab. in Gloss. ad loc.  high matters, according to that of Mat. 13.35. 
o Mat. 13.35.  I will open my mouth in Parables, I will declare hard sentences of old: or else, that he spoke boldly and confidently, accordng to that of Ezeck. 29.21. In that day I 
p Ezek. 29.21.  will give thee an open mouth in the midst of them. And this being remembered, will untie the strings of their tongues, whose mouths seem to be coped up like Ferrets, and can say nothing at all: or whose practice is 
q Origen. in Gen. hom. 10.  Linire parietem lapsantem, as Origen speaks, to daub a tottering wall, and colour over their sins, with silent overpassing, which they should rub out with sharp reproving.  
Ye worshipful Magistrates and judges. Hear what Bethsheba saith to her son. Prou. 31.8. 
r Prou. 31.8.  Open thy mouth for the dumb in the cause of all the children of destruction. Remember that ye be living laws, to teach men by your actions, as well as by your counsels. And one day we shall all appear before the judgement seat of Christ. 
s Bern. Epist.  Vbi plus valebunt pura corda quam astuta verba, & conscientia bona, quam marsupia plena. When a pure heart shall do more than a subtle tongue, and a good conscience prevail above a full purse.  
Ye rich men, Remember what God saith to his people, Deut. 15.8. 
t Deut. 15.8.  Thou shalt not shut thy hand from thy brother, but thou shalt Open thy hand unto him. And to conclude all, you that are tradesmen, as you Open you shops to men for gain, so Open your hearts to Christ for godliness, 
v Heb. 9.8.  Christ hath Opened to us a way into the holy of holies. Heb. 9.8. Shall Christ Open a way for us in heaven, and shall not we Open a way for him on earth? Yes: As 
u Gen. 8.9.  Noah Opened the window of his ark and took in the Dove, that came flying to him with an Olive leaf in her mouth: so let us Open the door of our heart, and receive God's Dove, his blessed spirit, that brings the Olive of peace with him.  
Finally, let me say to each man's heart, which is the gate of his soul, as David doth to the gates of the Temple. Psalm. 24.9. 
x Psal. 24.9.  Lift your heads O ye gates, and be ye lift up ye everlasting doors, and the King of Glory shall go in. Let the King of glory come into our souls now, that we may come into his kingdom of glory hereafter. To which King of glory, One eternal, and everliving God, and three persons, the father, son, and holy Ghost, be all glory, might, Majesty, power and dominion for ever and ever Amen.   
FINIS.