Sermons on Three Chapters of Song of Songs, Sermon 16
SERMONS ON THE SECOND CHAPTER OF THE CANTICLE OF CANTICLES. THE SIXTEENTH SERMON. Our help be in the name of God &c. It is written as followeth in the ſecond Chapter of the Canticle of Canticles, verſ. 1. and 2.
1 I am the roſe of Saron, and the lilly of the valleis.
2 As the Lilly among the thornes, ſuch is my louelove among the daughters.
1 The most happie estate and condition of the ſpouſe conſiſteth herein, that ſhe knoweth what the excellencie of her Bridegrome is, who mutuallie declareth vntounto her, the good that hee will doe and hath done her.
2 In what ſort it is lawfull to be a witnes to ones ſelfe in his own praiſe, & that our ſaluation beginneth from that which God hath reuealed vsus to know him by.
3 The firſt teſtimonie which God hath giuen vsus of himſelfe by natural things.
4 The ſecond manifeſtatiō of gods good wil towards men by the preaching of the goſpel promiſed and figured vntounto the fathers, and finally reallie exhibited.
5 Wherefore the Bridegroome made choiſe of the ſimilitude of flowers.
6 The allegory of the whiteneſſe of the Lilly, and the coulor of the roſe is moſt fitting and agreeable to repreſent vntounto vsus the qualities of this Bridegroome.
7 Wherefore the ſpouſe is compared vntounto a Lillie aſwel as the Bridegroome.
8 The church here below is alwaies enuironed and intermingled with thornes.
9 That they deceiue themſelues and others who think to agree light and darknes togither. And how wee muſt behaue our ſelues among theſe thornes.
THE wiſe man hauing ſhewed vsus by his owne experience in the book going before this, that there is nothing of this world in this woorld, whereon we ought to reſt our ſelues, therein to ſeek a contentmēt & aſſured felicitie, but that wee muſt mount a degree higher namely vntounto the creator of the world which is one onelyonly God, hath propoſed vsus the practiſe hereof in the chapter going before of this Canticle in her who is called the fianced or ſpouſe of the Bridegroom, I mean the church ſpiritually linked & knit with our Lord Ieſus Chriſt her head, in whom ſhe ſeeketh and findeth whatſoeuer ſhe can deſire, though ſhe yet in effect enioieth but a ſmal portion of thoſe benefites and bleſſings which are obtained her by this bond, the ful conſummatiō wherfore ſhee expecteth and looketh after with a marueilous ardent longing and affection. And hitherto is it that this alſo tendeth which we are now to expound, as alſo all the reſt of this Canticle or Song, in which vnderunder the figure of a marriage feaſt and banquet, and of mutual kind entertainement of the Bridegroome and the ſpouſe each towards other, vſing in their diſcourſinges diuerſe ſingular ſimilitudes, is repreſented vntounto vsus both the perfect excellency of this Bridegroome, as alſo the moſt happie eſtate and condition of this ſpouſe, to forme and breed in vsus a deſire of preferring Ieſus chriſt & his kingdō before al things, being throughly incorporated into this church, which is the company of the faithful figured out & repreſēted by this Queen. The Bridegroom therfore ſpeaking here firſt of himſelfe, compareth himſelfe vntounto two moſt goodly and moſt odoriferous and ſweet ſmelling flowers aboue al other, which are the Roſe & the Lilly, applying afterward vntounto his ſpouſe the ſame ſimilitude of the Roſe. Which the ſpouſe hearing compareth him firſt vntounto A goodly apple-tree ful of moſt pleaſaunt and exceeding ſweete fruit.
2 Now for the firſt we maie not thinke it ſtraunge that the Bridegroome commendeth himſelfe, contrary vntounto the leſſon which Salomon himſelfe hath giuen and ſet downe, Prou. 72.2. As indeede wee ſee how the Apoſtle beeing conſtrained to ſpeake more magnificently of himſelfe to eſtabliſh his authority Apoſtolical, is fain to vſe a preface in that behalfe, & complaineth that he is forced to do, as fooliſh men are wont to do, who preach their owne praiſes. But it is another thing in God then in men. For men are naturally ambitious and can hardlie praiſe & commend themſelues, but they are ſtraightway tickled with ſome opinion of themſelues, attributing the whole or at leaſt ſome part of the whole vntounto themſelues, as if it waxed in their owne garden, whereas they hauehave nothing but of free gift, 1. Cor. 4.7. beſides that they know not how to keepe therin either rule or meaſure. And this is the cauſe why ſuch as are wiſe are ſo far from praiſing and commending of themſelues, that they cannot heare themſelues praiſed in their owne preſence, but they muſt bluſh: and if it be ſo that they muſt needs ſpeake of thoſe graces which rhey hauehave receiued of God, they doe it alwaies in ſuch ſort that they euer attribute the whole vntounto the giuer, as Saint Paul is wont to doe in moſt expreſſe termes, 1. Cor. 15.10. keeping therein a good meaſure, 1. Cor. 4.4. As likewiſe if they muſt commend another they faile not to adde, that the praiſe thereof pertaineth vntounto God, a witneſſe whereof may be the ordinarie beginning the ſame Apoſtle vſeth in his Epiſtles, Rom. 1.8. 1. Cor. 1.4. Eph. 1.3. Phil. 1.3. Col. 1.3. 1. Theſ. 1.2. and 2. Theſ. 1.3. But when the lord commendeth himſelfe, beſides that hee cannot ſaie ſo much of himſelfe but that there is ſtill a great deale more remaining, which maketh his teſtimony of himſelfe moſt certaine & ſure, Ioh. 8.14. he cā not alſo doe it vponupon ambition. For all honour and glorie is due to him alone, and nothing can bee added vntounto or taken from him. Neither doth he this but to moue vsus thereby and to draw vsus out of the world.
3 But this he doth in two ſorts opening his holy mouth to teach vsus. Firſt to make vsus to vnderſtand the language of his viſible and ſenſible creatures, which ought to be vnderſtoode of euerie one, & is notwithſtanding vnknowē vntounto the moſt part of men. For when he calleth himſelfe Almighty and eternall Creator, moſt patient, and yet notwithſtanding moſt iuſt and righteous, he doth as a maſter painter, who ſhould paint certaine figures in a table, not to ſtay his ſcholers in the outwarde view and contemplation of that which the painting doth outwardly figure & repreſent, but to make them thereby to know things greater and inuiſible by thoſe viſible repreſentations & Images. For example, the picture whereof the world made afterwardes a deteſtable Idol, called Saint Chriſtopher, was neuer the picture or pourtrait of any man of that name: but was firſt inuented to repreſent the condition and ſtate of eueryevery chriſtian called Chriſtophorus, that is to ſay, bearing in effect the name of Ieſus Chriſt, namely the burden of his Croſſe, and paſſing as a mighty gyant through the gulfe of this woorlde, with the reſt and proppe of faith, ſeruing him as it were for a ſtaffe, beeing guided alwaies by the meanes of the light of the worde vntounto the hauen. And thence it came to paſſe that becauſe the Chriſtians could neuer abide any Image or portraite to bee brought into the aſſembly and congregation of Chriſtians, theſe Saint Chriſtophers are yet remaining in the church porches: as alſo the figure of that, for which they hauehave made their Saint George. But the diuell found afterwardes the meane to bring into the Church both theſe pictures, and a million of ſwarmes of other Idoles, euen to put God and his trueth out of doores. To returne vntounto my matter, the frame of this worlde (as, beſides that which the blinde Paynims themſelues hauehave in this behalfe obſerued, the whole Scripture teacheth vsus, Pſal. 19. and 145. and elſewhere almoſt throughout, & namely the Apoſtle, Rom. 1. and Acts. 17. in that excellent Sermon of his which he made at Athens) is a plain and excellent preaching, of the eternall wiſedome, power, and bountie of God. But when god ſpeaking either vntounto his ſeruants, or by his ſeruants, declareth vsus the ſame, hee is then as it were a verbal expoſitor of that which many (were it not for this) would neuer obſerue in the contemplation of the heauens, or of the earth, or of other the creatures of God. And hereunto we muſt referre a great number of places of the holy Scripture, which are as it were a gloſſe and commentarie of that which the good and goodly creatures of God doe teſtifie vntounto vsus without ſpeakeing.
4 Secondly becauſe this whole manifeſtation of Gods ſo great and magnificent maieſty, could not but aſtoniſh vsus, nay condemne vsus, & make vsus altogether inexcuſeable, Rom. 1.20. Therefore hath God reuealed and manifeſted from heauen an other more notable & excellent myſterie, I meane the goſpel, announcing and preaching vntounto vsus the free reconciliation of God with vsus, together with al the vertue of the ſpirite of God, to enlighten and to chaunge our hearts: wherein God againe vſeth the meanes of viſible thinges, but yet after a maner and faſhion ſomewhat diuerſe and different from the former. For as concerning the firſt point which we hauehave touched, the lord maketh himſelfe as it were the expounder of the book of nature. But in this ſecond point hee vſeth his creatures to a more excellent end, and ſuch as paſſeth and goeth beyond the end of their creation, that is to wit, to aide and helpe vsus to conceiue this high and ſupernaturall ſecret of our ſaluation and of the author thereof the ſonne of god, and of that which dependeth thereon, in aſmuch as he taketh and draweth from theſe corporal & viſible things, ſimilitudes, ayding & helping greatly for the conceiuing of thinges ſpiritual. This appeareth by infinit ſimilitudes & parables or compariſons found in the holie Scriptures, and eſpecially in the hiſtory of the goſpel, which if we hauehave well rooted and planted in our memorie, there is nothing can preſent & offer it ſelfe vntounto our eies which induceth vsus not to think on God to dedicate our whole life vntounto him.
5 In this place therefore according vntounto this cuſtomable manner of doing, the Bridegroome which is Ieſus Chriſt, propoſeth vntounto our vnderſtanding his beutie & excellencie, comparing himſelfe vntounto two flowers the Roſe and the Lilly, yea to a Roſe of the faireſt which were in all the countrie, being moſt likely that ſuch were they of the champion of Sa…on, wherof mention is made, Eſai. 33.9 & 1. Chron. 27.29. and Act. 9.35. as if we being in Fraunce ſhould ſaie, a Roſe of Prouince. Neither is it without cauſe that this compariſon was choſen in this place by the holie Ghoſt. For if we conſider well and narrowly of all ſortes of flowers, we ſhal finde that among al the creatures we ſee here below with our eies, there is none more admirable, or which ſeemeth rather ſent from heauen, then to come out of the earth, then a flower, how ſmal ſo euer hee be, whether wee regard the pure and ſubtil matter it is compoſed of, or whether wee conſider the workemanſhip more then admirable which appeareth in them: or whether we reſpect the colours wherewith they are checked and diapred: or whether wee ſtand on the ſweete ſauour and ſmell which proceedeth from them, or finally whether wee looke vntounto the fruites and ſeedes which ſpring from them according vntounto their infinit diuerſe kindes. So that there needeth but the leaſt flower that is to conuict all the Atheiſts & mockers of the woorlde of the infinit power & wiſedome of God. And therefore it is not without cauſe that the Lord Luk. 12.27. ſaith, that al the glorie & glittering of Salomō is not comparable to one blewed Lillie of the field. True it is that flowers are of little continuance, for the which cauſe the Scripture doth often times repreſent and compare our poore and fraile condition vntounto a flower, which is ſoone faded and withered, as, Eſaie. 40.7. and Iob. 14.2. and 1. Pet. 1.24. but wee muſt apply ſimilitudes no farther then vntounto the ende they are referred.
6 I ſaie therefore that this ſimilitude taken from theſe two moſt faire and exceeding ſweet flowers aboue al other, is maruailous fit and proper to repreſent this Bridegroome vntounto vsus, as it were in a glaſſe of the moſt faire and beutifulſt. There is nothing more white and neate then the whiteneſſe of a Lilly, otherwiſe called the Lilly of the valleies, becauſe it groweth eſpecially in ſuch places. And who is hee that commeth neere vntounto the puritie and righteouſnes of him in whom there was neuer found anie ſpot neither without, nor within, who is the holy of holies, the only righteouſnes and innocency of whom was able to appeaſe the wrath of God? Aſmuch may bee ſaide of the white Roſe. But if we liſt rather to compare this Bridegroome vntounto the damask or ſcarlet Roſe, hee ſhal be yet better repreſented vntounto vsus, not according vntounto that diuine nature, inuiſible and incomprehenſible, diſtinctly conſidered and by it ſelfe; but in as much as he is the ſonne manifeſted (that is to ſaie made viſible & true man) in our bodily nature. For among al the coulours of the woorld, as the dy of the ſcarlet Roſe is the moſt excellent that maie be found, ſo ther is none which doth more liuely and naturally repreſent the coulour of mans fleſh quicke and temperately coloured. What is then this ſcarlet or damaske fleſh color Roſe? It is the great ſecret of our religion, namely the true ſonne of God, manifeſted in fleſh, iuſtified in spirite, ſeene of Angels, preached vntounto the Gentiles, beleeued on in the world, and receiued vp into glorie, 1. Tim. 3.16. this is that elder brother, Rom. 8.29. the faireſt of al mē Pſal. 45.3. this is our ſoueraigne high prieſt, holy, without spot of ſinne, ſeparated from ſinners, exalted aboue the heauens, Heb. 7.26. crowned with glorie and honour, Heb. 2.9. who hath a name aboue al names, Phil. 2.9. But how is he aſcended vntounto his degree? By the ſuffering of his death, euen the death of the croſſe, Phil. 2.8. Beholde then a gaine a Roſe not onelie in part died, but all red with that blood by the which our ſinnes are waſhed. Such was hee when Pilate hauing ſcourged him brought him forth vntounto the people & ſaid, behold the man. Such was hee when hee was al bathed with his owne bloode on the croſſe beaten for our ſinnes, wounded for our iniquities, torne and disfigured for our tranſgreſſions, Eſaie. 53.5. And what was then the beuty of this Roſe? Trulie obſcured, nay put out for a litle time and defaced, Heb. 2.9. ſo farre as that this Bridegrome became to be more vile then a worme of the earth, Pſal. 22.6. But ſeeing obedience is alwaies more faire and pleaſant vntounto God then ſacrifice, 1. Sam. 15.22. and there was neuer obedience like vntounto that of the croſſe, Phil. 2.8. it followeth that this Roſe was euen then before God in his perfecteſt gloſſe and beuty, albeit it was ſo died with bloode, not which ſtaineth and blotteth, but which doth awaie the ſtaines and blots of the woorlde. Which thing maie ſeeme to hauehave been figured and repreſented (clean contrarie to the meaning of Pilate and Herod) both by the purple robe wherewith Pilate clad him being altogither bloody, Ioh. 19.5. which is correſpondent & anſwering to this ſcarlet Roſe: as by the white robe which Herod put vponupon him to mock him withal, Luk. 23.7. which is and may be referred vntounto the ſimilitude of the Lilly. Naie which more is, at this daie, yea and before the act of this reall and indeede bloodie oblation, and in the act it ſelfe, and ſince vntounto the end and conſummation of the woorld, yea vntounto all eternity, if this Roſe had not appeared before God the father, and did not ſtill appeare, and ſhoulde hereafter, to be ſeene and ſmelt of him; there had neuer been, nor ſhould not now hauehave beene, or at anie time hereafter anie ſpouſe of this Bridegroome, that is to ſaie, neither Church nor eternal and euerlaſting happines and felicity. For in whom is it (that is to ſaie, in reſpect of whom is it) the father hath choſen his Church from euerlaſting? In Ieſus Chriſt who was to bee that which hee was made, and to doe that which hee hath done for his elect in his determinated and appointed time, Epheſ. 2.4. and Gal. 4.4. in whom was he appeaſed from the beginning? In the Lamb, who in reſpect of the effect, was ſlaine ſince the wound & ſore was made, Apoc. 3.12. to whom had the Lawe reſpect? To this Bridegroome who ſhould accompliſh it and hath accompliſhed and fulfilled it in his time, Gal. 3.23. and who is the bodie and ſubſtaunce of the figures and ſhadowes of the law ceremonial? Col. 2.17. In a word, although the act of this bloody ſacrifice, and of this onelyonly oblation once for al made, Heb. 10, 14. be paſſed alreadie, and that Ieſus chriſt liueth and raigneth as a victorious Lord ouer death, Rom. 6.9. hauing led his enemies captiue in triumph, Epheſ. 6.8. yet notwithſtanding before the father, vntounto whom there is no difference of time paſt, preſent, or to come, the woundes of this Bridegroome, wherewith this Roſe is bathed, do as I maie ſo ſaie, alwaies bleede freſh and ſhal bleede for euer, holding ſtill & appeaſing the wrath & anger of God the father. And what doe we euerie day, whether it be in hearing and receiuing this word and giuing him thankes, or whether it be ſpecially in the celebration of the holy ſupper, but renew and refreſh the memorie of his death and paſſion, not to offer him vp againe in ſacrifice (for this were to denie his reall oblation once for all made, and for euer) but as it were to preſent him, beeing yet, as I may ſo ſaie, eueryevery daie ſacrificed, and as it were ſtil bloody, in aſmuch as we ſet his death & paſſiō between god & vsus, as the only foundatiō both of our faith as alſo of our hope. And therfore let vsus know that without wee preſent vntounto the father this Roſe throughout red, & this Lilly altogether white & pure, neither we nor our prayers can be acceptable vntounto him: of the which flowers, if the coulor, which is a witneſſe of the obedience and ſatisfaction and innocencie of this Bridegroome, be pleaſing and acceptable vntounto god, the odour of them figured by the perfumes of the Law, as we hauehave in our ſermons going before at large declared, is much more ſweete & pleaſant vntounto him. And this is it which we hauehave to conſider in this Bridegrome to be thereby ſtirred vp and moued to ioyne our ſelues eueryevery day nearer and nearer with him.
7 Let vsus heare now what he ſaith of his ſpouſe, to the ende to make vsus the more deſirous to enioy her companie. Like as the Lilly, ſaith he, among the thornes, ſo is my louelove among the daughters. We hauehave alreadie ſpoken of this moſt excellent name and indeede precious of LoueLove or Welbe-loued, vnderunder which is compriſed al maner of bleſſing, and the fountaine and ſpring from whence it floweth, which is the meerelie free louelove of God towards them, who are by nature his enemies, Ioh. 3.16. and Rom. 6.10. and therefore without farther ſtanding hereon, wee will onelie conſider the cauſes wherefore the ſpouſe is heere compared vntounto a Lilly, and wherefore theſe words among the thorns are added. The faithful, (the aſſemblie and company of whom in one myſtical bodie of Ieſus Chriſt is called the Church) are compared ſometimes to goodly trees bearing fruit at al times, Pſ. 1. ſometimes vntounto palm trees & Cedars of Libanus, Pſ. 92.13. ſometimes vntounto a fruitful vine, Pſal. 80.9. in this place ſhe is cōpared by her Bridegrome vntounto a Lilly, as himſelf was alſo called a lilly in the verſe going next before, to ſhewe vsus the agreeableneſſe and conuenience betweene theſe two. Beholde therefore two Lilly plantes, both of them moſt faire and moſt ſweete. But the firſt is a Lilly of himſelfe and in himſelfe, yea ſo perfect a one, as hath no fault or blemiſh in it. But this ſecond beeing of it ſelfe a dead plant and infected, is made a Lillie, by drawing of the nature and iuyce of the true Lillie whereunto it is incorporated: cleane contrary vntounto that which falleth out in graffes of mens planting, in which the graffe remaining ſtill in his owne nature, the wild ſtock on which he was grafted, is altered and chaunged. Such are the faithful called goodly fruitful trees, but it is by vertue of the water, which is alwaies at the foote of their roote, Pſal. 1.3. who are called Palmes and Cedars, but it is becauſe they are planted in the houſe of the Lord, Pſal. 9.13. who are a fruitful vine, but transported and brought out of Aegypt, and planted and husbanded by the hand of God, Pſal. 80 9. whoſe field and husbandrie it is called, 1. Cor. 3.9. Neither maie wee maruaile that the name of Lilly is giuen and communicated vntounto the Church, ſeeing ſhee is ſometimes called by the name of Chriſt her husband, 1. Cor. 12.12. in aſmuch as ſhee is made one with him. And indeed why ſhould ſhe not be called a Lilly, aſwel as her husband, ſeeing ſhee is holy and righteous with the proper holineſſe & righteouſneſſe of him? 1. Cor. 1.30. and conſequently of a moſt ſweete ſauour in him? 2. Cor. 2.15. Such then is the true Church, through the onelie grace of god, in him who (beeing made true man in al and through al, ſinne onelie excepted) maketh her conformable vntounto himſelfe, & by conſequent euerie of the faithful, chaunging the fleſh into ſpirite, that they maie bee al made one ſpirit in him, 1. Cor. 6.17. this is I ſaie this true Lilly, and therefore it followeth that wee muſt hold her for a falſe and baſtard plant, which ſauoreth not but of her wild and ſtinking nature: or happilie thinketh to muske and perfume her ſelfe with that which ſhe falſly calleth her merites, or the merites of Saintes, Phil. 3.9. much leſſe are they this Church who by their wicked and deteſtable life, are abominable before God and men, 1. Cor. 6.10. vntounto whom the Goſpel is turned into the ſauour of death, 2. Cor. 2.16.
8 But that which is after ſaide, namelie that this Lilly is among thorns, giueth vsus to vnderſtand, what the condition of the Church here below is, to wit a lamp ſhining amidſt the darkenes of this world, Phil. 2.15. or as a ſheepe among the wolues, Mat. 10.16. in a woord, as a floriſhing plant in the deſertes full of millions of croked bryars and thornes: beeing notwithſtanding of a moſt ſweet ſmel, amongſt al ſtinking and venemous plantes Neither are theſe thorns onelie round about this faire Lilly, but thruſt themſelues into her, and ſeeke to choke the Lilly and her flowers. Naie which more is theſe thornes ſhal not be rooted vp vntill the latter daie, as is declared by the parable of the tares, Matt. 13.24. yea beſides this, euerie one carrieth in his hart the remnant of theſe thornes, as incredulitie, which ſeeketh to chooke faith, diſtruſt ſighting againſt hope, in a woord, the fleſh reſiſting the ſpirit: in which combate we feele many great and greeuous pricks, Matt. 13.22. Gal. 5 17. Rom. 8.23. Such therefore is the condition of the Church and of euerie member thereof, as continuall experience witneſſeth, whereof it was neceſſarie we ſhould bee put in minde and warned, to the end wee ſhould not thinke that we can bee the Lilly which is liking and ſmelleth ſweete vntounto the men of this world: but contrariwiſe that we ſhould make our account betimes, that the more we be changed into true Lillies by the grace of God, the more wee ſhal diſpleaſe the hogs and dogs of this woorlde, to whom nothing is ſweete but that which is filthie and vncleane, the enmity of God and the world being perpetual.
9 Hereon ought amongſt all others thoſe ſages and politique wiſe eſpecially to thinke, who imagine they can finde a means to agree light and darknes together. No, no, a man cannot faithfully ſerue two contrarie maſters. If thou wilt bee this ſweete Lilly, thou muſt be aſſaulted with thornes, and neuer agreed and become one with them, except thou wilt bee burned togither with them. But what? The miſtes cannot hinder the ſunne from riſing to make a diſtinction betweene day and night. Darknes cannot let the moone and the ſtars to continue ſuch as they are, although ſometimes the vapours be ſo thicke & ſo groſſe, that they who are below are depriued of the ſight of their clearnes and brightnes, euen ſo muſt we bee children of the light in the middeſt of the darknes of this woorld, as the land of Goſen enioyed the light of the daie, when the greateſt part of Aegypt was couered with thick and palpable darknes, Exod. 10.13. Wee muſt bee children of the light to force the moſt wicked to acknowledge in vsus the father of light, Mat. 5.16. and to conuict the froward and wicked woorld, Phil. 2.15. Let the world therefore continue & remaine as long as it will a curſed ground, for which Chriſt praieth not, Ioh. 17.9. ful of bryers and thornes, whereof wee muſt take good heede that we be not pricked. But cōtrariwiſe though we are in the midſt of it, let vsus not ſtand to communicate with his vnfruitful works 1. Cor. 5.9. and Epheſ. 5.11. but let vsus bee and continue fruitfull trees ſtrong Palmes, fragrant Cedars, ſmelling ſweete and pleaſing the Lord, encreaſing and floriſhing from daie to daie vntounto the glorie of God. Let vsus praie our good God and father of his great grace and merciemercy to perfect in vsus his holie work hee hath begunne, to the end wee maie ſeeke for and finde in him our whole repoſe and contentment, without beeing deceiued and ſeduced by the vaine ſhew and appearance of this world, but that rather following the example of Moſes the faithfull ſeruant of God, the reproch it ſelfe of Chriſt be more precious vntounto vsus, then al the riches and treaſures of Aegypt, Heb. 11.24. that in the middeſt of this ſtinking and contagious world wee maie bring foorth fruites of a good and ſweete ſmel vntounto him who hath tranſplanted vsus out of the world in his holy houſe. And becauſe that hitherto contrarie vntounto our dutie wee hauehave beene and yet are, negligent, forgetfull and vnthankfull in this behalfe, let vsus craue at his hands mercy and forgiueneſſe as followeth.
Almighty God &c.