Canticles or Balades of Solomon, The

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¶THE CANTICLES or Balades of Salomon, phraselyke declared in Englysh Metres, by William_Baldwin.

¶Halleluiah.

Syng to the lord sum plesaunt song

Of matter fresh and newe:

Unto his Churche it doth belong

His prayses to renewe.

Psalme. cxviii.

M.D.XLIX.

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¶To the reader.

THat thou mayste vnderstande this booke the better (Christen reader) thou shalte vnderstande that it is (as it wer) a dialoge betwene Christ and his churche, or as Origen calleth it, the spousal song of Christ and his spouse: wherin there be fower singers. Christe the brydegrome accompanied with his frendes, good bishops and teachers: And the catholike churche his spouse accompanied with damoysels, yong christen soules. Betwene these is all spoken that is contayned in these balades. The whole matter as Anselme taketh it, is a prophecie, describyng the estate of the churche, and with what affeccion she desyred Christ in all tymes, bothe vnder the lawe of nature, of Moyses, and of the gospell. No doubt but it is an hie and misticall matter, and more darkely hyd than other partes of the scripture, by meanes of the wanton wordes: which also cause many to deny it to be Gods wurde. Whose errour to redresse is the chief cause why I haue medled with the matter. And because the rediest way was to make a paraphrase, I haue attempted it: and that in meter, because they bee balades. And althoughe I bee not so playne in al thinges as I mought haue ben by meanes of my metres, yet I trust that suche as wyll reade them diligently, shall haue great lyght in vnderstanding the texte. But this I tell the good reader, thou must reade them well, (for it is not once readyng nor twise that can make thee vnderstand them) and in reading note the sentence more than the rime, with the argumentes whiche go before and after the songes. And reade them orderly, so shall the proces of the matter helpe the muche. The exposicion of euery Hebrue wurd, I haue put last: which wil help the muche bothe to vnderstande the song and the texte. And to the entent thou lose not thy labour in readyng, I entend with the leaue of God shortly to set furth a boke of notes, and suche an exposicion of the Metaphorical wurdes, as shal serue the for a commentary. In the meane-whyle, the Lorde kepe the, and augment thy knowlege. Amen.

Loue and lyue.

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¶TO THE MOST GODLY KING EDwarde the sixte, by the grace of God King of Englande, Fraunce, and Ireland, defender of the fayth. etcetera. William_Baldwin prayeth God to graunt all thinges that are necessary. ¶Loue and Liue.

SENECA that good Philosopher among many his piththy morall preceptes, hath sum of geuinge giftes, that all thinges of all men mighte aptly be applyed. Amonge whiche whan he hath declared to whome, and howe all gyftes are to be geuen, and with what affeccion receyued, he willeth that mete thinges be not vnmetely geuen, as armoure to women, nettes to s[t]udentes studentes] sludentes 1549, nor bokes to plowmen, but that all giftes be helpfull, or at leastwise aunswerable to his trade of lyfe and estate, that they be geuen vnto. Whose counsayle (moste honorable and vertuous Prince) whan I had well wayed, and allowed, I thought none so mete as your grace to whome I might aptly dedicate this presente volume, considering your earnest zeale to knowlege of truth, and diligent endeuor to auaunce the same, with other your many towardly vertues and giftes of grace: in praise of whiche, yf Lamuell had not ben forbidden to geue Princes wyne (and suerly no wyne is so stronge, or taketh awaye mans reason or sences so soone as pryde, and vayn-glory conceyued of earblowing) I would here haue taryed. But sith your maiestie k[n]oweth them already, partly by other mens true declaracion, but chiefly by your owne feling, (For euery [m]an best knoweth hym-selfe) I haue here let slip my iust occasion: beseching the euerliuyng God, who hath the hartes of rulers in his hand so to gyde yours, that ye may alwayes continue the same, that ye are thought and praysed for already

Sum perchaunce yet wyll thinke that a booke of suche an Argument, namely of the holy Scripture, and that suche a parte of scripture as (yf comparyson may be made in the holy gostes wrytinges) passeth all the reste of the same kynde, and therefore called Cantica canticorum, The Balades of Balades, that is to saye the principall balades of holy scripture according to Origens opinion (in Erasmus iudgement the beste-skylled of all the doctours in vnderstanding the holy scriptures) is muche vnmete for any seculer person, and wyl

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say that I haue not folowed Seneca his counsel, in geuyng that to a temporal Prince, whiche wer more mete for a spiritual Prelate. If any thus thinke arrogantlye, disdaynyng that lay-men should meddle with the scriptures, to suche I answer: Arrogant obstinacie deserueth no answer. But yf any so thinke for lacke of better knowlege, I wyl satisfy them with Erasmus his argumentes, whiche they shall fynde in his preface to the Emperour, before his Paraphrase of saint Matthew: whervnto I adde this, that as it is vnmete for a Prince to be ignoraunt in that whiche he defendeth, so is it most vnmete for a Supreme head to be vnskylled in that, wherin it is his office to see his subiectes instructed. For your maiestie are not only king ouer vs your English people, but also the Supreme head of our whole Church and congregacion. And to whome could a matter betwene Christ and his church be more iustly geuen, than to hym, whiche on the one syde is a deputie, and on the other the chyef and principall?

Sum thus satisfied in the aptly applying of my gyft, may chaunce to doubt in a greater matter, that is: whether one man may haue at once two contrary offices, a spirituall and a temporall: and that of so great and wayghty charge, that one alone would cumber two diligent officers. I wyl not tary in th'examining euery part of this doubt, but for a ful answer to the whole, this I saye: I reade of no men, so muche praysed of men, or better rewarded of God for executing any one office alone, as I doe of men that haue at once had both.

Of whome to let passe Mercurius_Trismegystus (so called because he had both the office of kyng and priest, and the spirite of prophecie to boote) whose glory darkneth all the Egypcian rulers that we read of: the scriptures make mencion of diuers. Fyrste of Melchisedech Kyng of Salem, of an vnknowen genealogie, who was priest of the highest god before God had ordeyned any of those offices. But whether he wer fyrst kyng, and beyng in that state, made prieste, it is not certayne, yet by the placyng of the wurdes it should seme it was so: Once we are sure that yf kingdomes went by succession than as they do nowe, he was borne a kyng, and so a prince before he wer prelate: except the priesthode went also by succession, ioyned with the kyngdome, as I thynke it did. But because he was before the law, we wyll cum nerer. And then to let go Moses the brynger of Gods law and religion, a

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ryght paterne of a Christen kyng, Samuel was at once chief priest and Iudge in Israel. Though it wer before they had a kyng, yet had the Iudge that than whiche after becam the kynges office. And how muche it was agaynst Gods plesure to haue that sundered, which was before but one, besyde his answer to Samuel, the succes of wycked kynges and wurse priestes which ioyed theyr seueral offices, can testify: which cam bothe at last to vtter destruccion, the people beyng lefte captiue vnder the bluddy sweard of the tiran Antiochus, tyl it pleased God to delyuer them, by bryngyng that agayne to one, whiche they by theyr folishnes had deuided in twayne. For they neuer enioyed any peace, tyl they had geuen to Simon and to his posteritie for-euer, for ouercummyng theyr enemies, and restoryng theyr religion, and for many other benefites, the honor both of hygh priest and kyng ouer them. After the death of whome (the vertues of his lyfe are declared in the bookes of Machabees) his sonne Iohn (as witnesseth Iosephus) otherwise called Hyrcanus, succeded in his fathers place. A man of suche wit in war, suche prudence in peace, and holines in religion, that besides the great prayses of Iosephus, and his fathers honors, he deserued the name of Trismegystus: for God gaue hym the spirit of prophecie, and forknowlage of diuers matters.

These examples besyde the euident profe in our late souerain Lorde Kyng Henry the eyght, satisfy this dout sufficiently: For firste they proue that God woulde so haue it, because he ioyneth with them his spirit of prophecie: And whether one man may wel execute them both, the prayses of these menne metely well declare.

Wherfore now seing I haue proued my gift aptly applied, I haue no more to do, but fyrst to desyer the euerliuing God that as he hath geuen your grace these two offices, so it may plese him (as he did to other that had the like) to geue ye also the thirde: I meane the gyft of prophecie, truly to vnderstand the holy scriptures, that ye may be able through the illuminyng of his holy spirit, to iudge and examin al spirites, and then to besech your maiesty to take in wurth this simple gift. We haue an english prouerbe whiche teachyng to take gyfts thankfully, and to fynde no fault with them, sayth: Loke not a geuen horse in the mouth. I wyl not tary vpon the prouerbe, but I would it should not be regarded here: for this gyfte is

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an horse of an-other nature than those that the prouerbe serueth for. This is suche an horse as must be ryd, and beyng well red and rid, I doubt not but wyll bryng a man to Christe, yf the reader (I should say rider) wil endure to [s]it sit] iit 1549 him: wherfore I beseche your maiestie to beholde him, open his mouthe hardily, yea rip his belly to, and loke what is within hym, tyll ye be perfect in euery parte of hys body. It is but a shorte horse, and yet contrary to the prouerb, he will be long in corying: spare hym [n]ot therefore, but tyre hym yf ye can, read hym day and [n]yght, and spurre hym to the quicke. And yf your grace perceyue, that he interfere, halte, or stumble, (For it is a good horse that neuer stumbleth) cast hym not awaye therfore, but geue hym to sum cunnyng leache, to cure hym, and breake of from him those euell properties. So doing I doubt not but your grace shalbe delyted and pleased with my gift, and I be made ioyous for that you vse it according to my desier. For here shal your maiestie hear Christ and his churche singyng the one in prayse of the other: and that suche swete and mistical balades, as I doubt not but will delite any christen-harted eare. Would god that suche songes myght once driue out of office the baudy balades of lecherous loue that commonly are indited and song of idle courtyers in princes and [n]oble-mens houses. They are not fine ynough sum will answer: wel than woulde I wish that suche fine felowes would becum course ynough for suche course matters. The coursest frise best pleaseth the finest of them in winter. And I doubt not but theyr colde soules shoulde be kept warme with these course songes, if in the winter of theyr frosen faythe, and clumsed charitie, they woulde vouchesafe tunably to syng them. I speake not this of these balades alone, but of all other of lyke matter: as psalmes, and himnes: In whiche the apostle woulde haue them that reioyce, to be exercised. To whiche your Maiesty hath alredy geuen a notable ensample, in causyng the psalmes brought in-to fine englysh meter, by youre godly-disposed seruaunt Thomas_Sternholde, to be song openly before your grace in the hearyng of all your subiectes. Whiche good example, I beseche GOD all your subiectes may haue grace to folow: that you may be praysed as the pater[n]e of vertue, a[n]d in the folowing therof God may be glorified. Who preserue your Maiestie in health, welth, vertue and honor, nowe and euer. Amen.

At London the first of Iune. 1549.

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The Ballet of Ballettes of Salomon : called in Latin, Canticum Canticorum .

¶The firste Chapter.

O That he wolde kysse me with the kysses of his mouthe: for thy loue is more pleasaunt then wyne, and that because of the good and pleasaunt sauour of thy most precious balmes. Thy name is a swete-smelling ointment when it is shed forthe, therfore do the maydens loue the: draw thou me vnto the: we wyll runne after the. The kyng hath brought me into hys priuy chambres. We wyll be glad and reioyce in the, we thinke more of thy loue then of wyne. They that be ryghteous loue thee. I am black (O ye daughters of Ierusalem) like as the tentes of the Cedarenes, and as the hangings of Salomon: but yet am I fayre and well-fauoured withall. Maruel not at me that I am so black: for-why the sun hath shyned vpon me. My mothers chyldren had euel wil at me, they made me the keper of the vyneyardes: but mine owne vineyarde haue I not kept. Tell me of him whom my soule loueth where thou feedest the shepe, where thou makest them rest at the noone-daye: for-why shall I be lyke him, that goeth wrong aboute the flockes of thy companyons?

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If thou know not thy-self (O thou fayrest among wemen) then goe thy waye furth after the footesteppes of the shepe, and feede thy goates besyde the shepheardes tentes. Unto the hoast of Pharaos charets haue I compared thee, O my loue. Thy chekes and thy neck is beautiful as the turtyls, and hanged with spanges and goodly Iuels: a nekband of golde wyll we make thee, with syluer buttons.

Whan the kyng sitteth at the table, he shal smell my Nardus: a bundle of Myrre is my loue vnto me: he wyll lye betwixte my breastes. A cluster of Camphore in the vineyardes of Engaddi, is my loue vnto me. O howe fayer art thou (my Loue) Oh how fayer art thou? thou hast doues iyes. O how fayer art thou (my beloued) how welfauored art thou? Oure bed is decte with floures, the sylinges of our house are of Cedre-tree, and our crosse-ioynters crosse-ioynters ='roof-beams'? This sense is not recorded in OED s.v. jointer n2. of Cypres.

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THE CANTIcles or Balades of Salomon.

O That he would kysse me with the kysses of hys mouthe: For thy teates are better than wyne, smelling swete with moste fragraunte oyntementes. Thy name is a poured-furth oyntmente: Therfore the Damosels haue loued thee. Draw me vnto thee.

The Argument of the first song.

THe Church Christes Spouse, deliuered from the corrupt kisses of fleshly pleasures and delytes, and rid from the vain wurkes of men in which she long-time trusted, hauing tasted of the pure fountayn of gods aboundant loue and mercy, is so inflamed through fayth to loue Christe and his merites, that humbling herselfe she despiseth her forme[r] former] formed 1549 forein righ[t]eousnes righteousnes] righceousnes 1549: and rauished with earnest affeccion (like a very feruent louer) [d]esyreth desyreth] besyreth 1549 the loue of her beloued: singing to hym in the audience of her maydens, the congregacion of young beleuers, as foloweth.

¶The Churche vnto Christ.

O That my loue whome onely I desyre,

Which hath me brought from vayne to perfit blisse

To perfect fayth, from wurkes of worldly myer:

Would with his mouth witsafe his Spouse to kisse.

The *Kisse o Christe, which I of thee require Bene. xxix. ii. Kin. xiiii ii. Cor. xiii. Luke . vii. and .xxii.

Thy grace, thy peace, thy loue (my Loue) it is:

Whiche while I lacke, thy fathers wrath and yre,

Condemne[t]h me for my first fathers misse. Condemneth] Condemnesh 1549

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The lawe (alas) the dutie of our hyer,

Skarce kept in ought, doeth styll agaynste me hisse:

Wherfore o Christe who quenched hast his fyer,

Through loue and grace, delyuer me from this.

Whiche styl to craue the more I me encline

Bycause thy

Teates, thy consolacion swete Esai. lxvi.

Muche better be than any kynde of wine:

Furth from the whiche the oyntmentes for me mete

Of truthe, of hope, of pacience diuine,

With al good gyftes of the holy goste doe flete.

My spouse the flesh hath dugges, but very drye

Of fooed or fruyte, saue what is very yll:

From them therfore to thee my Christe I flye,

Besechyng thee with thyne my lust to fyll.

And thou my God suffisaunce hast alwaye

For al mankynde, for euery soles relyef:

For all among that God annoynted aye, Psal. xliiii.

Thou wast, and art, and euer shalte be chyef.

Thy name my Dear, that art aye permanent,

Ryght sonne of God that ruleth ouer-all.

Moste wyse,

moste iust, most good, omnipotent, Esai ix. and xlvi. and .li. Deut. xxviii Psalm. viii. cx. and .cxii. Prou. xviii. Phile. ii. Luke .i.

Whiche wast at fyrst and dure for-euer shal,

This thy name is an oyntment poured furth,

Of power to saue al that theron doe cal.

Thou art our sauiour Christ, the kyng of wurth

That doest redeme vs from our fathers fal.

Thou, thou alone, with blud thy crosse besprent, Hebre. ii.

By mercie hast made free vs that wer thral.

This name of thyne my Loue, hath suche a sent

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Where preachers sheade it as it doeth behoue,

That Damsels young, folke young in fayth are bent

With earnest zeale thy mercy muche to loue.

For whose encreace o God I doe thee pray

To endue me with thy grace: and so to draw

From carnal lustes, that plucke me styl away

From loue of thee and kepyng of thy law:

That in thy truth so earnest be I may,

Of lyfe so good, in charitie not raw,

That taught of me, these Younglynges may assay

To wurke thy wyl, whiche earst in me they saw.

WE wyll runne after thee: (In the sauour of thy swete-smellyng oyntmentes.)

The texte.

¶The Argument.

CHriste hauyng heard the louely peticion of his Spouse the church, fulfilleth her request: geuyng her the swete kysse of peace of conscience, and the oyntmentes of gyftes spirituall that runne out of his fragraunt-smellyng brestes. With whiche whan he hath coupled her to hym, he maketh her so glorious in fayth to hym-ward, and charitie towardes all folke, that the Younglynges seyng her godly conuersacion shynyng euerywhere, are moued the more earnestly to stick vnto her. And therfore where-as afore they wer waueryng, for fear of troubles and persecucion readier to go backe than forward, they now plucke vp a good courage: and fully bent to folow, syng vnto Christe as foloweth.

¶The Younglynges to Christ. ii.

THe fear that kept vs long in dout

Through grosnes of the flesh,

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Now lord alone thou driuest out,

And doest our soules rifreshe.

¶Sith then that for thy spouses sake

Our weake heartes thou hast wonne:

Unto the trueth we vs betake,

And after thee we runne.

THe kyng hath broughte me into his priuie Chaumber.

The texte.

¶The Argument.

CHrist seeyng the readynes of the younglinges, both to folowe and runne after him, is as ready to receiue them: And therfore to th'intent that they faynt not by the way, he sendeth furth his spouse to comfort and encourage them. Who preaching to them the mercies of god, and benefites which she hath receyued of her beloued: syngeth very pleasauntly as foloweth.

The spouse to the younglinges.

Kyng Christe (ye yong) whose loue (ye saw) I sought,

Hath kissed me with his swete peace and grace.

He hath by fayth my troubled conscience brought

To peace and rest, his pleasaunt Chamber-place Esay . xxvi. and .xxxii.

For whan the law that no man can fulfil,

Had made me dead and could me not reuiue.

Because the fleshe ful sore against my wil

Mayntaynd with sinne, did stil agaynst me striue.

With price of bloud, he freely bought me free,

Geuing me lyfe by loue, and made me iust.

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His restful places, Loe ye yong, these be:

Whertil he bringes al those that in him trust.

IN the wil we reioyce and be glad: we wil thinke more of thy teates than vpon wine. They that be righteous, loue thee.

The texte.

¶The Argument.

THe younglynges delyted with the consolacion of the churches pleasant song, enter into the kinges chambers, from whence they rendre thankes and prayses to Christ for his be[n]efites, synging.

The younglinges to Christ.

We wil reioyce and ioy in thee,

O Lorde omnipotent:

Whiche through thy mercy makest free

Them that to trueth be bent.

¶Thy fru[te]ful teates that are so fyne, The letters indicated are printed very lightly in the copytext.

Thy consolacions swete,

We wil remember more than wine:

Whiche are for vs most mete.

¶For fayth al-onely in thy bloud

In God the fathers sight,

We are reputed iust and good:

Where woorkes are al to light.

¶Wherfore the yong whome thou for iust

By mercy doest approue,

In thee alone, put al their trust,

And mearely do thee loue.

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I Am blacke and welfauored with-al (O ye Daughters of Ierusalem) lyke the Chedarenes tentes, and lyke the hangynges of Salomon. Despyse me not though I be broune: for the Sunne hath shined vpon me: My mothers children had euyll wil at me, they made me the keper of the vineyardes, but myne owne vineyarde I haue not kepte.

¶The Argument.

BEcause it is nedefull that al whiche wyl be partakers of the benefites and swete consolacions of Christe, muste also be partakers of his troubles and bitter affliccions: For persecucion foloweth the gospell: eyther inwardly by temptacion of the wicked deuyll, or els outwardly by the malice of his cruel ministers: therfore the Churche by example of her-self warneth the Younglynges herof, syngyng as foloweth.

The Churche to the Younglinges. v.

O Ye fayer Daughters of Ierusalem,

Ye faythful folke whiche pleased are so wel

In Christes teates in whiche there is no wem,

And in his restful parlers where ye dwel:

Now take good heed, and learne ye al by me

In fayth to stande in stormie troubles stoute.

Loe I am blacke welfauored though I be:

For persecucion toucheth me without.

Without I am lyke to the

Scithicke tentes, Sene. xxxv.

Whiche outward blacke kepe treasures hyd within:

For though I be afflict with diuers dentes,

No farther yet pearce they than to the skin.

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The peace of Christe doeth styll within me dwel,

And I am lyke to

Salomons curtin: ii. Paral. iii.

For purple sylke, with fayth adorned wel,

And with Gods spirit, in-stede of Cherubin.

Despise me not therfore though I be broun,

In syght of men bothe abiect, vayne and vyle:

For-why the

Sunne, euen Christe hath shyned doun, Malac. iiii. Luke .ii.

And burnt my soule, whiche sinnes do sore defyle.

So that my wurkes appere now through his lyght,

Ful foule (God wote) the best not free from sin.

Yet by his beames that shyne on me so bright

I mortifie olde Adam hyd within.

Why I am blacke an-other cause there is:

My mothers sonnes (for Eua is mother of all)

Fel out with me, the cause wherof is this:

I damne my wurkes, on Christes mercies I call,

True fayth in Christe all-only maketh me iust.

Thus I beleue, wherat they all repyne,

And would compel me on my wurkes to trust.

Eke in theyr vines, theyr lawes to bad for swyne

They haue me set, a keper for to be.

Of Sathanas the Synagog they arre,

A minister wherof they dyd make me:

Which made me blacke, and doeth my beautie marre.

They made me thinke that false hypocrisie,

With ryghtles rites deuised by theyr brayne,

Were able ynough my soule to iustifie:

By meanes wherof, Kristes death I counted vayne.

And these theyr lawes repugnant to the truth,

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Theyr vineyardes vile, I haue attended long.

But myne owne vyne, my soule euen from my youth,

I haue not kept, but euermore gone wrong.

O Thou whom my soul loueth, tel me wher thou fedest, and where thou restest at none-tyde: lest I begin to wander after thy felowes flockes.

The texte.

¶The Argument.

THe yonglinges hauing heard the spouses open declaracion both of her lyfe passed, and also of her presente estate, and doubting lest they may be deceiued and seduced as she before-tyme had beene, because they would be sure, commit themselues to her giding and custody. But the church knowlegyng her vnablenes by her owne wit and power to kepe herselfe, committeth to Christ the cure of altogether. And to the'entent she be not prouoked through the subtil deceite of false doctrine, to wandre and stray from the trueth, she desireth her beloued to shew her the right way where and how to finde him, synging as foloweth.

The Spouse to her beloued.

O Christ my loue beloued of my soule,

I know that thou delyting in the light.

In mid-day time, when men in fayth be hole,

Doest feede and rest, through pleasure and delight.

But in what place thou doest thee feede and rest.

I am not sure, wherfore I thee desyre

To teache me that, lest I with al the rest

By wandryng wyde, defyle vs in the myre.

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The Churche malignant with her many mockes,

To be thy felow boldly doeth her boast,

And in thy name hath gathered myghty flockes:

Whiche straye abrode welnygh in euery c[oa]st. coast] caost 1549

Newe foldes, newe faythes, she dayly doeth diuice

Her flockes to feede, wherein alas they stray:

And as for thyne she counteth of no price,

Fraying by force, all shepe from them away.

Yet in thy name her office she doeth holde,

Makyng her vaunt that she the true Church is:

Enforcyng all that would be of thy folde,

Suche weedes to eat, as she hath sowen amis.

That I therfore lead not thy yong awrye,

Nor fall among thy fayned felowes flocke,

Enfourme me where thou doest thee feede and lye,

O Christ my lyght, my shepherd, and my rocke.

IF thou know not thy-self O thou fayrest among women, cum furth: and followe the footsteppes of thy flocke, and feed thy kyddes hard by the shepherdes tentes.

The texte.

¶The Argument.

BEcause the Churche distrustyng her-selfe, putteth her whole confidence in her Beloued, praying hym so earnestly to teache her how she may ryghtly instruct her Younglynges, he hauyng heard and allowed her humble peticion, maketh answer to her request, syngyng as foloweth.

¶ Christe to his Spouse. vii.

YF thou the fayrest of all woman-kynde,

That euer I founde most faythful in-dede,

sig: [b1v]

Doest not of thy-self know where me to fynde,

Except by my grace thou therto procede:

Because all wisdom of flesh is to blynde

To searche out the place where I lye and fede:

Because I thee loue and am to thee kynde,

The trueth wyl I teache thee: yf thou wylt spede,

Cum furth fro thy-selfe.

Cum furth fro thy-self, cum furth fro the darke:

Sum trust in thy deades, wherof all the packe

That man may deuise, are not wurth a sparke

Of fayth in my blud, where can be no lacke.

Although that the church malignant doe barke,

Cum furth from her foldes: and bear on thy backe

My Lode, Crosse, and yoke, whiche shall be thy marke

For her to detest, and put thee to wracke:

Yet trace thou my steppes.

Yet trace thou my steppes, so shalt thou be sure

To gyde ryght thy yong, that long to be fed.

And sith that thou hast of suche taken cure

Whiche young are in truth, lyke kiddes lately bred,

Fyrst feede theym with mylke, let loue theym allure:

Than strength theym with fayth, (of scripture the head)

By good shepheardes tentes, my wurd that is pure.

Learne theym by the lyfe of Saynctes that are dead

In fayth to be firme.

I Haue lykened thee O my Loue, to myne oaste in Pharaos charriots. Thy chekes are fayer lyke the Turtle-doue. Thy necke is lyke vnto a

The texte:

sig: b2

goodly Iewel: we wyll make thee a neckebande of golde, beset with syluer buttons.

¶The argument.

CHriste hauyng taught his Spouse where and howe to fynde hym, and after what sorte she shall instructe her Younglynges: nowe that the Younglynges maye delyte in her the more, begynneth to prayse her, not for-because she hath any-thyng prayse-wurthy of her-selfe, but for the good gyftes that he ha[t]h hath] hah 1549 geuen her: whiche neuertheles he calleth hers, because he gaue her theym freelye: she confessyng also that whatsoeuer good she hath, cummeth from hym, whiche hath made her beautyfull. For whiche and many other good gyftes he wyllyng to prayse her, syngeth before the Younglynges as foloweth.

¶ Christe to his Spouse. viii.

THee (o my Spouse) which doest the thinges that I requier,

Which longtime strayedst wyde, to sin a captiue thrall:

I lyken to myne *Oast, myne Angels bryght as fyer, Luke . ii.

But yockt in Pharaos cartes, the captayne principall

Of hell, of hell.

From whose power I thee quit so soone as faythfully

Thou dydst in me beleue, and haue thee armed so

With giftes of grace diuine, that except wylfully

Thou yelde, not sin, nor death haue myght to wurke thee wo,

Nor hel, nor hel.

For-why thy Chekes be fayer, I mean thyne outwarde hue,

Whiche beautified by me, that am thy bodies head,

Shyne lyke to the holy goste, (whiche is the turtle true)

sig: [b2v]

With loue, with grace and lyght, and beautie ouerspred,

Full well, full well.

Thy necke, that is thy fayth by whiche thou doest receyue

All gyftes whiche I thee geue, as iustice, lyfe, and grace,

Is lyke a golden ouche that doeth no syght deceyue,

Whiche vyler thynges help not, but may it foule disgrace

Ryght well, ryght well.

Bycause therfore thy necke, thy perfect fayth is pure:

Least with the lawes of men, thou do it foully fyle,

Euen we the Trinitie wyl make thee a neckebonde sure,

Beset with syluer spanges, wurkes for thy fayth not vyle,

But good, but good.

Good wurkes that shall procede of fayth, as humblenes

Toward vs the Lorde thy God, obedience to our wyl:

With loue, all suche to help as shalbe succourles,

This neckebande shalt thou wear these wurkes accept we wyll

For good, for good.

WHyle the Kyng was in his restyng-place, my Narde yelded furthe the sauoure. My Beloued is to me a bundle of Myrrhe, he wyl tary betwene my brestes: a cluster of Cypres is my loue vnto me in the vinyardes of Engaddi.

The texte:

¶The Argument.

SCarce hath Christ finished his song, but that his Spouse accordyng to her dutie, rendereth hym thankes therefore, transcrybyng vnto hym that wurketh in her bothe the wyll and dede of all goodnes, the prayse of all her goodly beautie. And that the Younglynges whome she hath taken charge of

sig: [b3]

maye knowe howe to wear the neckebande of good wurkes, whiche God hath prepared and geuen her, so that her Beloued maye be pleased withall, she teacheth the Younglynges by example of her-self, syngyng as foloweth.

¶The Spouse to the Younglynges.

Wyle that I walkt in wurkes of mannes deuice,

Thinkyng my-self of power my-selfe to saue,

I dyd good dedes, but they wer of no price:

For faulte of fayth I coulde no merit haue.

But after Christe had sowed in my brest

The seede of fayth, through his beneuolence:

And as a Kyng had layed hym doune to rest

Upon his Couche, my quiet conscience:

Than dyd my Narde, myne oyntment of belief

Yelde furth the smell, the fruteful wurkes of faythe.

Among the which my charitie for chief

God doeth accept, and most of value wayeth.

So that my Loue whome I to be doe know

A bundle of Myrrhe, though bytter, yet in seint

Excedyng good, and makyng all thynges slow

For to corrupt, that therwithal be meint:

Betwene my brestes, suche cumfort as I show

To all that nede, delyteth for to dwel.

Ye Christe my Loue from whom all fayth doeth flow,

In me his Churche so pleasauntly doeth smell,

That to my taste he is the goodly grayne

Of Cypresse swete, whiche commonly doeth spryng

sig: [b3v]

Among the vines, the elect that do remayne

In * Engaddi, Gods truth, the true kyddes spryng.

LOe thou art fayer my Loue, Loe thou arte fayer: Thou hast doues iyes.

The texte.

¶The Argument.

WHan the Churche hath transcribed the glory of all her goodnes to her Beloued, and praysed hym as the Author thereof, he pleased with this her true iudgement, prayseth her therfore, syngyng agayne as foloweth.

¶ Christe to his Spouse. x.

LOe thou my Loue, art fayer:

Myselfe haue made thee so,

Yea thou art fayer in-dede,

Wherefore thou shalt not nede

In beautie to dispayer:

For I accept the lo

For fayer.

For fayer, because thyne iyes

Are lyke the Culuers, whyte:

Whose simplenes in-dede

All others doe excede:

Thy iudgement wholly lyes

In true sence of spryte,

Moste wyse.

O Howe fayer art thou my Beloued, o how welfauored and beautifull art thou: Our bed is decked with flowers, the sylynges

sig: [b4]

of oure houses are of Cedre-tre, and oure crosse-ioynters of Cypresse.

¶The Argument.

THe Churche so hyghlye commended of Christe for the simplicitie of her true and vpryght iudgemente, yeldeth hym thankes agayne bothe because it pleased hym to geue it her, and also to accept it so wel in wurth: and to encorage the Younglynges to loue hym the better, she prayseth his beautie and other benefites, syngyng.

¶The Spouse to her Beloued. xi.

THou thou o Christe, it is that arte so fayer,

Yea my Beloued, most beautifull art thou:

As for my borowed beautie may appayer,

Whiche wer but fylth except thou it allow.

But sith thou Lorde, moste fayre, moste beautiful,

Imputest to me parte of thy beautie bryght,

Beholde our Bed, our peace most plentiful

Of conscience, doeth florish through thy myght.

Our houses eke of fayth wherin we dwell,

Haue sylynges fine, the scriptures truly taught,

Of Cedre-tree, whose euerlastyng smel

Shal styll endure whan all thynges cum to naught.

With these sylynges Crosse-ioynters ioyned are

Of Cypresse swete, a wood that wyl not rot:

Good wurkes in whiche we do our fayth declare,

Through lyuely loue, with death that dyeth not.

Here endeth the first Chapter.

sig: [b4v]

¶The .ii. Chapter

I Am the Lilie of the fielde, and the Rose of the valleyes: as the rose among the thornes, so is my Loue among the daughters. Lyke as the appul-tree among the trees of the wood, so is my beloued among the sonnes. My delite is to sit vnder his shadow, for his fruite is swete vnto my throte. He bryngeth me into his wyne-s[e]ller wyne-seller] wyne-soller 1549

Sollar ='loft, attic' is sometimes confused with cellar at his period; see wyne-cellar below and OED s.v. sollar n1., his banner spred ouer me is loue. Set about me cuppes of wyne, comforte me with appuls, for I am sicke of loue: * Cant. viii.aHis left hand lieth vnder my head, and his ryght hande shal enbrace me. * Cantic. iii.b.I charge you, o ye daughters of Ierusalem, by the Roes and Hyndes of the field that ye wake not vp my loue nor touche her, tyll she be content herself. Me-think I hear the voice of my beloued: loe, there cummeth he hoppyng vpon the mountaynes, and leapyng ouer the little hylles. My beloued is lyke a Roe, or a young Hart. Beholde he standeth behynde our wall, he loketh in at the window, and pepeth thorow the grate. My beloued answered and sayd vnto me: O stand vp my loue, my beautifull, and go to thyne own: for loe, the winter is now past, the rayne is away and goen. The flowers are cum vp in the fyelde, the tyme of byrdes syngyng is cum, and the voyce of the turtle-doue is heard in our lande. The fygtree bringeth furth her figges, and the

sig: c1

vines beare blossoms, and haue a good smell. O stande vp then and cum my loue, my bewtiful, and cum I saye (O my doue) out of the caues of the rockes, out of the holes of the wall: O let me see thy countenaunce, and hear thy voyce: for swete is thy voyce, and fayre is thy face. Get vs the foxes yea the litle foxes that hurt the vines, for our vines bear blossoms. * Cantica . vi. My loue is mine, and I am his, which fedeth among the roses, vntil the day breake, and tyll the shadowes be goen. Cum agayne (O my beloued) and be lyke as a Roe or a young hart vpon the wyde mountaynes.

¶The seconde Chapter.

I Am the flower of the field, and the Lilie of the valleyes: As the lilie among the Thornes, so is my Spouse among the daughters.

The texte.

¶The argument.

CHrist hauyng heard his Spouse prayse him for his bewtie and fauour through whiche she was made bewtifull and obtayned the bed of peace, and house in the last song declared, calleth nowe to mynde his humanitie: whiche after he hath euidently declared, he taketh therof a new occasion to prayse his Churche, syngyng.

sig: [c1v]

¶ Christe to his Spouse. xii.

THe floure of the field am I,

That springeth alone, vnset:

Whome Mary brought furth fleshly,

Though man dyd me not beget,

Nor set.

Yet am not I lyke the flower

Whiche once beyng rype, doeth dye:

But as the violet hath power

Whose flower smelleth moste swetely,

So I.

The Lilie am I lykewyse,

The glorious beautie bryght

Of the humble, who as vallies,

Ly low, doubtyng of theyr myght

To ryse.

These vallies among below

Whome hilles set aloft, doe hyde:

I Christe for the more part grow,

By fayth in them I abyde,

Not slow.

And as I that am thy head

Am fayer, so art thou my Spouse:

For as Lilies whyte and read

In beautie far passe the bowes

Of thorne,

Euen so thou my Loue, doest passe

In fayth other daughters borne:

sig: c2

The vnfaythfull that doe not passe

To pricke thee muche wurse than thorne,

With howes. howes: =hoes, 'cares, troubles'; see OED s.vv. hoe n3, how, howe n1

LYke as the apple-tree among the trees of the wood: so is my Beloued among the sonnes.

The texte.

¶The Argument.

BEcause Christe compared his Spouse to a flower, she compareth hym agayne to an Apple-tree, syngyng.

¶The Spouse to her Beloued. xiii.

NOt I my Loue, it is,

But thou that art so good:

For I am scarce a flower,

Where thou art very frute.

For as among the trees

That wylde grow in the wood,

By nature sharp and sower,

The Apple-tree not brute

But pure, is of great price:

So thou Beloued of me,

Among the sonnes of God,

Sprites, Angels, soules, and men,

Art principall in power.

For all obey to thee,

By scripture vnforbod

To wurshyp where and when,

Thy name at euery hower,

With bowyng of theyr knees.

sig: [c2v]

I Sate doun vnder the shadow of him whom I desyred: and his frute is swete in my throte. The kyng led me in-to his wyne-celler, and lifted vp to me his banner of loue.

The texte:

¶The Argument.

THe Churche hauyng compared Christe to an apple-tree, declareth to the Younglynges the cause why she so dyd, swetely syngyng as foloweth.

¶The Churche to the Younglinges. xiiii.

I Whiche dyd long my Loue to know,

Who is the apple-tree of lyfe:

Haue sit doune in his

Shade below, Psalm .xvi. Esai . xlix.

Whiche is his help and refuge ryfe.

In this trees shade is quiet rest

For all that truly therin trust:

In whiche to sit for them is best,

Who to fynde rest in soule, doe lust.

For whyles I rested me in the shade

Of Christes helpe, there dyd I eate

The frute therof, Gods sprite, whiche made

Me feele the taste of Manna meat.

Wherof the relice is so swete

Unto my Throte, whyle I it chew:

That doune I fall at Christes fete,

For this his fooed, high thankes to shew.

For whyle I sat vnder his wyng,

And trusted whole in power diuine:

Than dyd he lead me lyke a Kyng,

sig: c3

Into his wurd, his

house of wyne. Oseas . ii.

In whiche whan I holp from aboue,

Was well refresht, my Kyng set vp

His standard strong, whiche is his loue,

For me, and all that taste his cup.

DEcke me with flowers, and comforte me with apples: for I am loue-sicke.

The texte.

¶The Argument.

THe Churche beyng in the wyne-seller of Goddes hollye wurde, and seyng therin the banner of his loue whiche he displayed for her, whan he gaue vp his body to the crosse, and suffered with horrible payne and panges of death, his blud to be shed and powred furth, only for her sake, to pourge and cleanse her from all spot and wrincle, and to make her of his foule enemie his fayer Spouse, is so rauished with beholding his mercy, that desirous to haue all people loue hym she brasteth furth in her panges, syngyng to the Younglinges.

¶The Spouse to the Younglynges xv.

THe streamer haue I seen

Of loue, whiche Kriste my Kyng

Hath reard for those that been

The flocke whome he woulde bryng

To loue.

With syght wherof my soule

Doeth flambe in lyke desyer,

And languisshing all whole

Is fiercely set on fyer,

With loue.

sig: [c3v]

Paue me therfore ye yong,

With flowers beset me thicke:

Ye faythfull make me strong,

For loe how I am sicke

For loue.

With apples fyll me full,

Gods wurd the lyuely quicke:

With gyftes moste plentiful

Of grace, for I am sycke

Of Loue:

Of loue, because I long

That all mought saued be:

That all that wander wrong

Myght cleaue to Christe and me,

By Loue.

HIs left hand is vnder my head, and his right hande shall embrace me.

The Texte.

¶The Argument.

SO feruent is the Churches zeale to bring all creatures to the loue of her Beloued, that it causeth the wycked, and suche as hate the truthe, to persecute her: whiche also for a whyle Christ suffereth, to trye whether she be constant in the truthe or no. Whiche she knowyng wel ynough, exhorteth the Younglynges not to be afrayed though the malice of manne for a tyme seeme to preuayle: and to cumfort them the more, allegeth that it cummeth not agaynst her Beloueds wyll, but purposely by the prouidence of God, whatsoeuer tribulacion she suffer: and that at length she shall haue the victorie ouer all her enemies.

sig: [c4]

¶The Spouse to the Younglynges. xvi.

UNder my head my Loue hath layed

His left hande of aduersitie,

To proue yf I woulde be afrayed

His truth moste true to testifie

Continually.

He suffereth men me to assayle

To trye me oft and diuersly

To see yf malice may preuayle

To make me leaue hym peruersly,

Continually

Wherwith although I be afflict,

In wurth I take all louyngly:

Beyng for Christes sake addict

To suffre al paynes wyllyngly,

Continually.

For God whan it shal please his grace,

May turne my trust to victorie:

For-why his ryght hande wyll embrace

His Churche with all prosperitie,

Continually.

I Charge you o ye daughters of Ierusalem, by the Roes and Hyndes of the fielde, that ye wake not vp my Loue, nor touch her tyll she be content her-selfe.

The Text.

¶The Argument.

sig: [c4v]

THe Spouse hauyng drunke in the wyne-celler of her Beloued, the secret misteries of his holy spirit, sitten vnder his shadow, eaten the apples of gostly graces, garnished with the swete-smellyng flowers of many faythful people, vnderlayed with the left hand of affliccion, and embraced with the ryght hande of consolacion, obteyneth perfect peace: and layeth her doune to slepe and rest in Christe. Who takyng vpon hym to saue and kepe her in quiet, chaurgeth that none wake her through errours or new opinions, singyng.

Christe to the Youngly[n]ges. xvii.

O All ye daughters of Ierusalem,

I charge ye all bothe by the Roes and Hyndes,

The spirites of Angels, bryghter than the gem,

And in your help far swyfter than the wyndes:

Whiche runne about as hynde or roe in field,

To help the good that in my churche do dwell:

By these I charge you, as ye wyll they yield

Theyr seruice due, to saue and kepe you wel,

That at no hande ye touche or cause to wake,

The Churche my Spouse, that resteth in my lap:

With vayne beleues, whiche fles[h]ly braynes doe make fleshly] flesly 1549

For snafflyng snares my faythful to betrap.

But let her lye tyll by her owne accorde

She wake her-self, compelled by the zeale

She bearth to you, to leade you to the Lorde

That only can your soules sore wounded, heale.

I Hear the voyce of my Beloued: Loe he cummeth hoppyng in the mountaynes, leapyng ouer the litle hilles. My Beloued is lyke a Goat The texte.

sig: d1

or an Hartes hynde. Loe where he standeth behynd our wal, lokyng in at the window, and pepyng through the lattesses.

¶The Argument.

THe Church hearyng Christe geue so strayte charge that none wake her, knoweth so well his voyce, that she affirmeth it to be his. And that it may the better be regarded, she declareth to the younglynges what he is that hath geuen the charge, syngyng.

The Spouse to the Younglynges. xviii.

OF my Beloued this is the voyce,

For I doe know his voyce in-dede:

Whiche causeth me muche to reioyce,

That he, to me, wyll take suche hede.

Loe how he leapeth vpon the hylles,

And daunseth doune the dales by stealth:

Whiche in his flesh al maner ylles

And scorne, hath borne, to geue me health.

Yea Christe my Loue moste good and kynde

His Spouse to help in tyme of nede,

Is swyft as Angel, Roe or Hynde:

But much, more ruche, in makyng spede. ruche: =rough?

Loe where he stands behynde our wall,

Our flesh, that doeth the soule diuyde

From God the good, through Adams fall:

Whose sin, within our flesh doeth byde.

Through which he by his gyftes of grace,

Doeth pepe and looke in at our grate,

sig: [d1v]

And shyne through fayth our wyndoe-place,

To bend, and mend our woful state.

MY Beloued answered me and sayde: Aryse make hast my loue, my doue my most bewtifull, and cum.

The Texte

¶The Argument.

THe Churche whome no man may wake vp, but her Beloued, asketh hym continually what she shal doe: And whan he hath made her an answer, she publysheth it to the Younglynges, syngyng.

¶The Churche to the Younglinges. xix.

MY Loue whome in my harte alway

I aske what wurke, he wyll I doe,

Made answer thus without delay,

And louely spake me to:

Aryse, arise.

Up, vp my Loue, my doue, my frende,

Make haste, whome I haue made so fayer:

And cum to me, I wyll thee sende

My flocke for to repayre.

Aryse, arise.

NOwe the wynter is past, the rayne-shower is goen, and departed. The flowers haue appeared in our land. The singing-tyme is cum. The Turtles voyce was heard in oure lande: The fygge-tree hath brought furth her buddes,

sig: d2

and the flowred vines haue yelded theyr smell. Up therfore my Loue, make haste my darlyng: and cum O my doue in-to the holes of the rocke, into the hyd ladder-degrees, and shewe me thy face, and let me heare thy voyce: For thy voyce is swete, and thy face beautiful.

¶The Argument.

CHriste seyng hys Spouse ready to ryse, encourageth her to make great haste: and exhortyng her to preache, declareth howe bothe the tyme and place is nowe fit therefore, openly syngyng.

¶ Christe to his Spouse. xx.

OF vnbelefe now is cowlde wynter past,

The stormes lykewyse of blyndnes, and of trust

In mannes deuice, the whiche dyd ouercast

The truth, are goen: are knowen to be but rust.

And loe the flowers of faythful men and iust

In the erth, our lande, in beautie bud and bloome:

So that the tyme for whiche thou long didst lust,

The syngyng-tyme, the tyme to preache is cum.

The turtles voyce, the voyce of the holy gost,

The wurd of God sincerely as it ought

Was heard abrode in our landes litle coast,

And as it shoulde, effectually hath wrought.

The fygtree loe, her blossomes furth hath brought,

The budded vines haue yelded out theyr smel:

The faythfull folke to whom my truth was tought,

In fayth and wurkes, excedyngly excell.

sig: [d2v]

Aryse therfore my Spouse, my special Loue,

Make haste, make spede, purely my wurde to preache:

And cum to me, cum, cum to me my doue,

To whome I geue myne holy goste to teache.

Cum to the Rocke, to me thy stedy leache,

Cum to the hoales, the merites of my death:

Cum to the hyd degrees of fayth, that reache

To perfectnes, assisted by my breath.

Then turne to me thy face, and let me hear

Thy voyce aloude, lyke thunder in the ayer.

Thy preachyng voyce is pleasaunt to myne ear,

And in myne iye thy face is very fayer.

CAtch vs the foxes, the litle foxes that waste the vines, and our vine-bourgeons.

The texte.

¶The Argument.

WHyles the Church accordyng to Christes commaundement, preacheth remission of sinnes, through fayth in his blud, death and merites, false Apostles seyng the people ready to receyue what-soeuer is taught, fayne themselues to be the Spouses healpers: and vnder that title deceyuyng the simple rude soules, preach for theyr profit, theyr own dremes and inuencions: promisyng merit and satisfaccion for supersticious wylwurkes. Whiche Christe perceyuyng, geueth his Spouse warnyng of them: and streytly chargyng her to preach agaynst them: syngeth.

¶ Christ to his Spouse. xxi.

CAtche vs the false foxes that preache not the truth,

Those young litle foxes whiche flatter my youth:

sig: d3

Catche them with scripture, declare them theyr follie,

Teache them to preache true my wurd that is hollie:

And stroy not my vineyardes.

They labour with learnyng the truth to deny,

And through theyr false faynyng to lead men awry,

Wastyng my vineyarde, my people most holly:

Therfore catche them quickly, that they by theyr folly,

Destroy not my vineyardes.

For loe now my vine-trees begyn thycke to bud,

In bryngyng furth bourgeons the whiche wyll be good:

Catche then these foxes ye preachers most holly,

Least by theyr flattring and false fayned folly,

They stroy al my vineyardes.

MYne is my Beloued, and I his, whiche fedeth among the lilies: vntyl the day break and tyll the shadowes be goen.

The texte.

¶The argument.

THe Spouse consyderyng the carefulnes that her Beloued taketh for her and her maydens, admonisheth them therof: and declaring what loue she beareth hym agayne, and wyll doe euer, syngeth.

¶The Spouse to the Younglynges xxii.

CHriste my Beloued whiche styl doth fede

Among the flowers, hauyng delyght

Among his faythful lilies:

Doeth take great care for me in-dede,

And I agayne with all my myght

Wyll do what-so his wyl is.

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My Loue in me, and I in hym,

Conioynde by loue wyll styl abyde

Among the faythful lilies:

Tyll day doe breake, and truth do dym

All shadowes darke, and cause them slyde

Accordyng as his wil is.

REturne O my Beloued, and be lyke a Roe and yong Hart vpon the mountains Bather.

The texte:

¶The argument.

The Church accordyng to Christes commaundment, goeth about to catch the foxes: admonishing them of theyr wikednes, and shewyng what hurt they do to the Lordes vineyardes with preachyng theyr own dreamed diuices, and supersticious wurkes: charitably exhortyng them to ceasse from peruertyng the people, and abusyng the holy scriptures. But the foxes are so proude, stubberne and stoute, that they wyll not yelde: but wylfully resist styl the truth: Wherfore she supposing that God thath geuen them ouer by withdrawing his grace from them, instauntly prayeth her Beloued to returne vnto them: and to mollifie theyr hardened heartes, that they may repent and be saued: syngyng.

¶The Spouse to Christe. xxiii.

REturne my Loue, to these that are so blynde,

And geue them grace, for lacke wherof they erre:

Cum swyft my Loue, lyke to a Roe and hynde,

Upon these proude, these mountaynes of

Bather.

For from thy truth these proude deuided be,

Of stomake haute, with troubles vexed sore:

But meken them, and make them cum to me,

Whiche soone shall be, if thou thy grace restore.

Here endeth the second Chapter.

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¶The thirde Chapiter.

BY nyght in my bed I soughte him, whom my soule loueth: ye diligently sought I him, but I found him not. I will get vp (thought I) and goe aboute the citie, in the wayes in all the stretes will I seeke hym whome my soule loueth: but when I sought him I found him not. The watchmen also that goe aboute the citye, founde me. Sawe ye not hym whome my soule loueth? So when I was a litle past them, I found him whome my soule loueth. I haue gotten holde vpon hym, and will not let hym goe, vntyll I bryng hym into my mothers house, and into her chaumber that bare me * Cantic. ii.b.I charge you, O ye daughters of Ierusalem, by the Roes and Hyndes of the fielde, that ye wake not vp my loue nor touche her, tyll she be content her-selfe. Who is thys, that cummeth vp oute of the wildernes lyke vapours of smoke, as it were a smell of Myrre, frankencense, and all manier spyces of the Apoticary? Beholde, about Salomons bedstede there stand .lx. valeaunte men of the moste mightie in Israell. They holde sweordes euerye one, and are experte in warre. Euerye man also hath hys sweorde vpon hys thygh, because of feare in the nyght: Kyng Salomon had made hymselfe a palace of the wood of Libanus the pillers are of siluer, the coueryng of gold, the

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seate of purple, the grounde is pleasantly paued with loue for the daughters of Ierusalem. Goe foorthe (O ye daughters of Sion) and beholde Kyng Salomon in the croune: wherewith hys mother crouned hym in the day of his mariage, and in the day of the gladnes of his heart.

¶The thirde Chapter.

BY nyghte, in my bed sought I for hym whome my soule loueth. I sought him but I found hym not. I wyl ryse nowe and goe about the citie, by the lanes and stretes wyll I seke him whome my soule loueth. I sought hym, but I founde hym not.

The kepers whiche goe aboute the citie, founde me. Haue ye not seen hym, whome my soule loueth? Whan I was a little passed furth from them, I founde hym whome my soule loueth.

I got holde vpon hym, and wyll not let hym go agayn, vntyll I haue brought hym into my mothers house, and in-to the Chamber of her that bore me.

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¶The Argument.

AT the desyer of his Spouse, Christe cummeth vpon the mountaines of Bather, the harde-harted Foxes that destroyed his vineyardes, mekenyng through his grace, theyr loftie stomakes: so humbling them that they acknowlegyng theyr wyckednes, do repent and recant the false doctrine that they taught. And nowe receyued through fayth and humilitie into the felowshyp of Christes holy Churche, they confesse and openly publish the vaynenes of theyr former lyfe and of the tradicions and glorious wyl-wurkes, which they so stifly mayntayned, singyng.

The new-conuerted Spouse to the Younglynges. xxiiii.

IN wysedome of the flesh, my bed,

Fonde trust in wurkes of mannes deuise,

By nyght, in darkenes of the dead,

I sought for Christe, as one vnwyse,

Whome my soule loueth.

I sought hym long, but founde hym not,

Because I sought hym not aryght:

I sought in wurkes, but now I wot

He is found by fayth, not in the nyght,

Whome my soule loueth.

I wyll vp (thought I) and get me out

In lanes and stretes my Loue to fynde:

And wandre others wurkes about,

To seke hym in that citie blynde,

Whome my soule loueth.

I sought hym there but coulde not spede.

The watche that of that citie been,

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False preachers there founde me in-dede:

Of whom I askt yf they had seen

Whome my soule loueth.

They saw hym not, nor greatly past

My soule that sought hym to confounde:

But whan I was a lytle past

Fro them and theyrs, than hym I founde

Whome my soule loueth.

I caught hym quycke, by fayth and grace,

And wyll not suffre hym depart,

Tyl I haue brought hym to the place

Where I hym sought with blynded hart,

Whome my soule loueth.

Tyl I hym bryng into the place

Of vnbelief, my mothers house

And Chaumber: that she may embrace

His wurde, and be with me his spouse,

Whome my soule loueth.

I Charge you o ye daughters of Ierusalem, by the Roes and Hyndes of the fyelde, that ye wake not vp my Loue, nor touche her, tyll she be content her-selfe.

The texte.

¶The Argument.

SO earnest is theyr zeale, whom God calleth to the truth, that after themselues haue by fayth and grace obteyned Christe and the true sence of his holy spirite, they can not be quiet vntyl they haue brought all other vnbeleuers of whose secte sumtyme they wer, vnto the state that they nowe be in. Whiche whan this newe-conuerted churche hath brought to

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passe, she committeth her-selfe wholly to Christe, who laying her downe to rest in the bed of quietnesse of conscience: commaundeth that none wake her: singing the same again, which in the seconde chapter he song to the yonglynges.

Christe to the Younglynges. xxv.

O ye daughters of Ierusalem O] O O 1549

etcetera. As before in the fowertenth song, in the second Chapter.

THe rest of this chapter is the spech of the ministers of the fyrst churche, whiche beyng nowe perfect, are becum the frendes of God, that is to saye his true and constaunt preachers, whiche shrinke not for any kynde of tribulacion: but boldly preache his wurd in the middes of persecucion.

WHo is she that cummeth vp by the wyldrenes, lyke a spyre of smoke, made of the odours of Myrrhe, and frankincence, with al other kyndes of Apothecary spices.

The texte.

WHyle the newe-conuerted Spouse resteth in the sweete peace of conscience, she waxeth dayly more perfect and perfect; ascendyng from fayth to fayth, from clerenes to clerenes vntyll she cum to perfectnes: so that in this world which is a desert voyde of good people, she in all loue, pacience, vertue, holynes and perseueraunce in truth so shyneth, that the fyrste Spouse as it wer amased therat: syngeth.

The Frendes to the Younglynges. xxvi.

What one is this that from the desert drye

Of vnbelefe, lyke to the vapours thicke

Of frankincence, in true belyef vp hye

Ascendeth swete: as myrrhe that burneth tricke

With poticary spice?

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This signature is misnumbered as e3 in the copytext.

It is the Churche that hath obtayned rest

Of conscience, by fayth in Christes blood:

Whome though the worlde do vtterly detest,

Yet smokth she vp with wurkes that are as good,

As poticary spice.

BEholde, about Salomoms bedstede are .lx. valeaunte men of the moste mightie in Israel. They holde sweordes euery one, and are expert in warre. Euery man also hath hys sweorde vpon hys thygh, because of feares in the nyght.

The texte.

¶The Argument.

THe perfect Spouse perceyuyng that the other is in the bed of Christe, out of whiche she smoketh vp so swetely, prayseth the bed to the Younglynges: syngyng.

¶The Spouse to the Younglynges. xxvii.

BEholde ye young, behold and see the bed

Of Salomon, Christes peace wherin we dwell:

With thre score men moste strong and myghtie fed

Beset about, the strong of Israel

That faythful are and wyse.

Of whiche eche one doeth hold a cuttyng swurd,

Expert therwith to stryke and warde in warre:

Well-learnde they be to preache and teache Gods wurd,

And with the same to kepe all errors farre

From godly men and wyse.

Upon theyr thygh this swurd, Gods wurd they wear,

Gyrded therwith for fear of enemies,

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That cum by nyght the feble for to fear

With priuie trappes of subtyl heresies

Whiche fleshly wittes deuise.

KIng Salomon made hymself a tabernacle of the wood of Libanus: the pyllers made he of siluer, the coueryng of golde, the stayres of purple: in the middes therof is made a pauement of loue for the Daughters of Ierusalem. Goe forth (O ye daughters of Sion) and behold Kyng Salomon in the croune: wherewith hys mother crouned hym in the day of his Spousage, and in the day of the gladnes of his heart.

¶The Argument.

THe Spouse hauing shewed to the Yonglinges the bewtie and municion of Christes bed, whiche is the peace of conscience obtayned by fayth, through hope and assurance of lyfe and ioye euerlastyng, for the merites of Christes deathe and passion: how it is inuironed with true and faythful prechers whiche holde the sweard of the spirit, able to confound therewith what-so-euer doctrine of man maye disquiet anye of the faythfull restyng in the same, descrybeth in lyke manner the humanitie of her Beloued, syngyng.

¶The Spouse to the Younglynges xxviii.

KIng Salomon, kyng Christe the prince of peace,

Made for hymself a tabernacle clere,

Of trees that swete in Libanus increace,

A carnal corps, wherof the pyllers were

Of syluer shene, the sylynges fyne of golde:

Swete for to smell, and goodly to beholde.

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The stayers wherto of purple he hath wrought,

His blood and sprite, wherby we do ascend

To perfect blisse, to whiche we all be brought

By helpe of grace whiche he to vs doeth lende.

Upon these stayers, by fayth we do obtayne

The lyfe, for whiche our sauiour Christ was slayne.

In the myds of Christes tabernacle strong

With woundes beset, is made a pauement fayre

Of Loue, for suche as for his grace do long:

His faythfull flocke that wyll to hym repayre.

This loue hath Christ prouided for all them

That are the daughters of Ierusalem.

Cum furth therfore from fleshly loue moste vayne

Ye faythful folke, ye Sion daughters trym,

To see kyng Christe, who for your sake was slayne

In flesh wherwith his mother crouned hym

By byrth, with myrth, the day whan man and God

Wer ioynde with ioye, who long before wer od.

Cum see his flesh, beleue that for your sake

He dyed therin, and rose agayne to lyfe:

That by his blood he myght them ryghteous make

That trust in hym, and cleaue vnto his wyfe.

Cum furth to see this Salomon your kyng,

Who may alone your soules to glory bring.

The ende of the thyrde Chapter.

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¶The fowerth Chapter.

O How fayre art thou, my loue, how fayre art thou? thou hast doues eyes, beside that which lyeth hyd within. Thy heary lockes are like the wull of a flocke of goates that be shorne vpon Mount_Gilead: Thy teeth are like shepe of the same bignesse, whiche went vp from the washyng-place: where euerye-one beareth two twyns, and not one vnfruytfull among them. Thy lyppes are lyke a rose-coloured rybonde, thy wordes are louely, thy chekes are like a piece of a Pomgranat within thyne heares. Thy necke is lyke the tower of Dauid builded with costly stones lying out on the sides, wher-vpon there hang a thousande shieldes, yea all the weapons of the Gyauntes. Thy two breastes are lyke two twyns of young Roes, which fede among Roses. O that I might go to the mountayne of Myrre, and to the hyl of frankencense: tyll the daye breake and tyll the shadowes be past awaye. Thou art all fayre, O my loue, and no spot is there in thee. Come to me from Libanus (O my spouse) come to me from Libanus, loke from the top of Amana, from the toppe of Sanir and Hermon, from the Lyons dennes and from the mountaynes of the Leopardes.

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Thou hast with loue bewitched my heart, O my Sister, my spouse, thou hast bewitched my heart with one of thyne iyes, and with one cheyne of thy necke. O how fayer are thy brestes, my syster my spouse? Thy brestes are more pleasant than wyne, and the smel of thyne oyntmentes passeth all spices. Thy lippes o my Spouse, drop as the hony-combe: yea mylke and honye is vnder thy toung, and the smel of thy garments is lyke the smel of Libanus. A gardeyne well-locked is my sister, my spouse, a garden wel-locked, and a sealed well. The fruites that are planted in the are lyke a verye Paradise of Pomegranates, with swete frutes: as Camphor, Nardus, and Saffron, Calamus, and Synamom, with all swete-smellyng trees: Mirrhe, Aloes, and all the best spices: a well of gardeyns, a well of liuyng waters, which ren doune from Libanus. Up thou Northe wynde, cum thou South wynde and blow vpon my gardeyn, that the smel therof may be caried on euery syde, yea and that my beloued maye cum in-to his garden, and eat of the swete fruites that grow therin.

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¶The fowerth Chapter.

LOe thou art fayer my Loue, thou arte fayer, thou hast doues iyes, besyde the tyer thervpon. Thy heares are flockes of Goates, whiche are shorne from of mount_Gileal. Thy lyppes are lyke the red scarlet threde, and thy spech is swete. Thy chekes be lyke to an halfe pomegranade, besyde thy fyllet. Thy Necke is lyke to Dauids tower whiche is buylded with his bulwarkes, whervpon hang a thousande shyeldes, the armour of most valiant men. Thy two teates are lyke a gotes two double twinnes, whiche are fed among lilies, tyl the day breake, and tyll the shadoes passe awaye.

The Texte.

¶The Argument.

WHan the perfect Preachers haue declared the humanitie of Christe, in whiche he made satisfaccion to his father for the sinnes of the whole worlde, he praysyng them agayn, for all his gyftes in them, syngeth.

¶ Christe to his perfect Spouse. xxix.

LOe, thou art fayer, soe thou art fayer my Loue,

Doues iyes thou hast, in iudgement simplenes:

Besydes thy paste that standes thyne iyes aboue, paste ='head-dress'; see OED s.v. paste n, 7

Thy goodly attyre of fayth and humblenes.

Thy heares also, thy truthes moste principal

Are lyke a flocke of Goates moste quicke and pure,

Whiche rounded are from of mount_

Gileal,

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The Byble boke, an heape of witnes sure.

Thy teath also, thyne argumentes most strong

With whiche thou doest all heresies deuour,

Are lyke the flocke whiche shorne cum vp along

The washyng-place, Gods wurd that doeth them scour.

Of whiche eche one in it two twinnes doeth bear,

Gods wurd, and truth, and not so muche as one

Is voyde therof: with these teeth thou doest tear

Abuses byg, that thynke to rule alone.

Thy lyppes, thy speche is lyke the skarlet red,

Whiche for the elect, thy sauiour Christ doest preache,

Afflicte in fleshe, with bloud his crosse bebled,

To faythfull folke a swete and pleasaunt speache.

Thy Chekes thy wurkes are louely, fayre and good

Lyke to a broken piece of Pomegranade

Whiche spring of faythe by merit of my blood,

Besides thy tyre, my wurkes that wyll not fade.

Thy necke thy faythe, is lyke to Dauids tower,

Whiche buylded is with bulwarkes, whereupon

A thousand shyldes of truthe, whiche men of power

In faythe, haue borne, doe hang to fraye thy foen.

Thy brestes, thy helpe to succour all that nede

Alwayes at wurke, are lyke two litle twinnes,

The whiche among the faythfull Lillies feede

Tyll shadowes passe, and tyll the daye begynnes.

¶I wyl goe to the mount of Mirrhe, to the hyl The Text.

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of Frankincence. Thou art al fayer o my spouse and no spot is in thee. Cum from Libanus o my Spouse, cum from Libanus, cum.

¶The argument.

WHan Christe hath praysed perfectly the perfect spouse, he calleth to mynde the other, whiche is yet in bed on_slepe: and desirous to prayse her also, syngeth.

Christe to his Spouse. xxx.

TO the mount of myrrhe wyll I goe,

To the hyll of frankincence,

Goe wyll I to my Spouse, slepie who

Wysheth fayne in my presence

To cum.

Thou art fayer al whole o my loue,

And no spot doeth rest in thee:

Fro thy-self cum, cum from aboue

Libanus, though it bryght bee,

Cum, Cum.

In thy strength trust not o my Spouse,

But in me put all thy trust:

So thou shalt be made gloriouse,

If thou wylt therfore be iust,

Cum, cum.

THou shalt be crouned from the top of Amana, from the toppe of Sanir and Hermon, from the Lions dennes, and from the mountaynes of the Leopardes.

The Text.

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¶The argument.

BEcause the Churche shoulde cum the more spedely from all confidence in herselfe, to truste wholly in Christe: her Beloued shewyng why he called her, addeth great promises, whiche (yf she cum to hym) he wyl perfourme, syngyng.

¶ Christe to his Spouse. xxxi.

IF that thou cum from Libanus to me,

Thou shalt be crouned from * Amana mount:

From God, the hye top, crouned shalt thou be

With truth, whose heygth al hye thynges doeth surmount.

From

Sanirs top, and eke from

Hermon hie,

The curses whiche thou shalt sustayne of men,

Thou shalt be crounde from euery dignitie,

From the Leoperdes mount, and from the Lyons den.

THou hast rauished my mynde, oh sister my spouse, thou hast rauished my mynd in one of thyne iyes, and in one chayn of the neck.

The texte.

¶The Argument.

CHriste hauyng promysed to croune his Churche with truth, (for his self wyll be her croune) from Sanir and Hermon, the curses and troubles that she should sustayne for his sake, and from the Lyons den, and Leoperdes mounte, whiche signifie pleasures and delites, honors and dignities: (whiche though they be for the most part abused, yet Christe promyseth his Spouse that yf she trust in hym only, and stande to his truth, she shal vse them to his glory, and be crouned of hym therefore) he begynneth to prayse her. But because she is not yet perfecte by reason of the flesh, whiche continually troubleth and hyndereth her, he lykyng sumwhat, and myslykyng elswhat, syngeth.

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¶ Christe to his Spouse. xxxii.

MY mynde thou hast whole rauyshed

My spouse, my sister dere:

Thou hast my hart whole rauyshed

With one of thyne iyes clere.

Thy perfect iudgement of my sprite

Doeth muche my mynde refresh:

Thyne other iye detest I quite,

Thy iudgement of the flesh.

In one lynke of the chayne lykewyse

That hangth about thy necke,

My mynde wholly thou doest surprise,

For in it is no specke.

The fruites whiche thou vnfaynyngly

By fayth styl bryngest furth,

Doe please my mynde excedyngly:

The rest are nothyng wurth.

O Howe fayer are thy brestes my syster my spouse? they are more pleasaunt then wine, and the smell of thyne oyntmentes passeth al the spices. Thy lippes o my loue are a dropping hony-combe, milke and hony is vnder thy tongue. The smell of thy garmentes is lyke the smell of Libanus. A garden wel-locked thou art my sister my spouse, a garden well-locked, and a sealed wel. The fruites that growe in thee, are lyke a Paradise of Pomegranades, with fruite-trees, The texte.

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Camphor, Nardus, and Saffron, Fistula, and Synamom, with al trees of Libanus. Mirrhe, Aloes, and all the best spices. A well of gardeynes, a fountayne of liuyng waters, which flowe out from Libanus. Up thou Northe wynde, and cum thou South wynde and blow vpon my gardeyn, that the smel therof may be caried on euery syde.

¶The Argument.

AFter Christe hath praysed his Spouse for th'one of her iyes, and for one of her chaynes, dispraysyng the other (for she hath yet one carnal iye, and doeth sum of her wurkes through hipocrisie) he prayseth the rest of her partes throwly, syngyng before the Younglynges.

Christe to his Spouse. xxxiii.

HOwe fayre thy Dugges, thy charitie is my Spouse,

My syster swete, more fayre they are than wyne:

Thy sauour eke of my gyftes glorious,

Do passe all odours, be they neuer so fine.

Thy lyppes my Loue the hunney-combe are lyke,

From whiche my prayse doeth drop al men among:

My scriptures eke that are not so muche vnlyke

Hunney and mylke, doe vnder-lye thy toung.

Thy garmentes gay, my merites whiche thou hast,

Do sauour swete, lyke the mount Libanus.

My Spouse, thou art an orchard locked fast

Of pleasaunt trees, my elect most bounteous.

Fast shut thou art, my syster, I thee kepe

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Fom all assaultes: thou art a sealed spryng

Of waters pure, in truthes moysture so depe,

That all may drynke whome grace shal therto bryng.

The planted trees and frutes whiche grow in thee,

Of Pomegranates are lyke a paradise,

Beset about with fruites that pleasaunt bee,

Of cumly heygth that spryng in goodly wyse.

In thee doeth grow spykenarde and Calamus

With saffron, Camphor, and the swete cypres,

And all the trees that grow in Libanus:

Swete Cynamome, strong Myrrhe and Aloes.

With all hote spices aromatical.

These are the elect and faythfull that doe dwell

In thee my church, in office seueral:

Who all through fayth, excedyng swete do smel.

And thou my spouse of gardeyns art a wel,

Thy dewie fayth doth moysten euery coost:

Thou art also a poole the whiche doeth wel

Up lyuely springes, from out the holy goost.

With these thy streames whiche calmly take theyr course

From Libanus, my wurde that mountayne clere,

Thou waterest the gardens fine or course

Of all good folke, that in thy waye appere.

Up North wynde vp, vp tribulacion,

Cum blast my gardeyn, that I may it trye:

Cum South wynde eke, cum consolacion

And cherysh it, least sum part hap to dye.

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That whyle ye two vpon my churche do blow,

The fragrant smell of truth may from her flow.

LEt my beloued cum into hys gardeyn, and eate the swete fruites therof.

The texte.

¶The Argument.

AFter the north and south wynde haue so long blowen vpon the churche that her fruites of pacience, humblenes, obedience and charitie are rype: she calleth Christe vnto her his gardeyn: desyryng hym to eat his fruites, that is to accept for good the wurkes, which she through fayth in hym hath brought furth: syngyng as foloweth.

¶The Spouse to her Beloued. xxxiiii.

NOw that I am proued

Let my best Beloued

Whome mercie hath moued,

To make me his gardeyn:

Cum eat, and for good take

My wurkes, for his blood sake

The fruites let hym good make,

Whiche grow in my gardeyn.

Here endeth the fowerth Chapter.

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¶The fyft Chapter.

I Am cum into my garden, O my sister, my spouse: I haue gathered my Myrre with my spyce. I haue eaten hony with my hony-combe, I haue dronke my wyne with my mylke. Eate, O ye frendes, drynk and be mery, O ye beloued.

As I am a_slepe, and my herte is waking, I hear the voyce of my beloued, when he knocketh. Open to me, O my syster, my loue, my doue, my derlyng: for my heade is ful of dewe, and the lockes of my hearre are full of the nyght-droppes. I haue putte of my cote, howe can I do it on agayne? I haue washed my fete, how shall I fyle them agayne?

My loue put in his hand at the hole, and my herte was moued within me. I stode vp to open vnto my beloued, and my handes dropped with Myrre, and the Myrre ranne downe my fingers vpon the locke. I opened vnto my beloued, but he was departed and gone his way. Now when he spake, my heart was goen: I sought hym, but I could not fynde hym: I cried vpon him neuertheles he gaue me no answer. So the watchmen that went about the citie, founde me, smote me, and wounded me: yea they that kept the walles, toke

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away my kercheaf fro me. I charge you therefore, O ye daughters of Ierusalem, yf ye fynde my Beloued, that ye tell hym how I am sick for loue. What maner of man is thy loue aboue other louers, O thou fayrest among wemen? Or what can thy Loue doe more than other louers, that thou chargest vs so straytly? As for my loue he is white and red coloured, a goodly person among ten thousand: his head is as the most fyne golde, the lockes of his heare are busshed, and blak as a crow. His iyes are as the iyes of doues by the water-brokes, as though they were wasshed with mylke, and are set lyke perles in gold. His chekes are lyke a garden bed, wherein the Apotecaries plant all maner of swete thynges: Hys lyppes are lyke Roses that drop swete-smellyng Myrre. His handes are lyke gold ringes hauing enclosed the precious stone of Tharsis. His body is as the pure yuory, deckt ouer with Saphires: His legges are as the pillers of Marble, set vpon sokets of golde: his face is as Libanus, and as the beautie of the Cedre-trees. The wurdes of his mouth are swete yea he is altogether, louely. Such one is my loue. O ye daughters of Ierusalem, suche one is my Loue.

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¶The fifth Chapter.

I Am cum into my gardein, my sister, my Spouse, I haue gathered my myrrhe with my spice, I haue eaten my hunnie-combe with my hunney: I haue drunke my wine with my mylke.

The texte.

¶The Argument.

AT his Spouses request, Christ cummeth into his gardeyn: and gathereth his mirrhe with his spices, the vertuous dedes whiche through hym she bryngeth furth: and eateth his hunney-combe with his hunney and drynketh his wyne with his mylke, that is, he accepteth well her good doctrine wherwith she nurissheth and comforteth the Younglynges. Whiche al he calleth his, because that for his sake she did them: and whan he hath so doen, he certifieth his Spouse therof, syngyng.

Christe to his Spouse. xxxv.

TO thee my Spouse, my gardeyn great of price,

My syster dere, I am cum at thy request:

I haue cropt my myrrhe, and odourykyng spice, odourykyng ='sweet-smelling'; not recorded in OED.

Good wurkes whiche fayth hath gendred in thy brest.

My hunney-combe with hunney of the best

My wurde, my truth, my promise I haue eat:

I stande therto, and wyll perfourme the rest

That graunted is in swete so fyne a meat.

My cheryng wyne, the strongest of my truth,

Whiche in mennes heartes through preachyng, depe is sounk:

Myxt with my mylke, weak doctrine for my youth,

Powrde out by thee, I haue both seen and drounk.

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EAt o my frendes, and drynke, and be drunke my best beloued.

The Texte.

CHriste seyng his Spouses fruites of most holsum doctrine, to be excellent good, calleth his fyrst Churche, the whiche now are his frendes, vnto his banket: willyng them not only to eat and drynke his churches mylk and wyne, that is the doctrine of holy scripture, but also to be drunke, that is to haue all carnall iudgement cleane ouercum with the perfect knowlege of his wurde, syngyng to them.

¶ Christe to his Spouse. xxxvi.

EAt my frendes and drynke,

My Spouses mylke and wine:

My wurde whiche to the brynke

Is full of foode diuine,

Both meat and drynke.

My Frendes whome I loue moste

Drynke, drinke tyll ye be drounk:

Drynke tyll my holly goste

In you be throughly sunke,

Drinke and be drunke.

I Slepe, and my hart waketh. I hear the voice of my Beloued knockyng.

The texte.

¶The Argument.

THe Spouse hyndred with the heauy burden of the flesh, falleth oft: becummeth negligent in her ministerie, and slepeth as touchyng the flesh: but in her hart and spirit watcheth continually, alwayes attentiue and hearkenyng whan God wyl moue and wake her vp, to doe any-thyng.

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Whiche she confesseth her-selfe, syngyng to the Yonglynges.

¶The Spouse to the Younglynges. xxxvii.

I I my-selfe whome flesh doeth ouermatche

Doe slepe in sinne, obey my worldly wyll:

But yet my harte, and sprite doe wake and watche,

To serue the Lorde, his lawes for to fulfyll

With harte and mynde.

But whyle I thus, in fleshly slepe am styll,

Beholde the voyce of Christe whome moste I loue,

I hear in flesh, wheron he knocketh styll,

From earth commaundyng me to cum aboue,

True rest to fynde.

OPen to me my sister, my Loue my Doue, my darling: for my Head is full of dewe, and my lockes of hear are full of Nyghte-droppes.

The Text.

¶The Argument.

WHan Christe (accordyng to the confession of his welbeloued Spouse) hath styerred and waked her vp by the secret wurkyng of his grace, from the sluggysh rest whiche she had in her disobedient and vnruly flesh, he cummeth hym-selfe vnto her, with his head God the father hye head of all, full of the dewe of his grace, truth and mercie: hauyng hys heary lockes full of the nyght-droppes of tribulacion, persecucion, and affliccion. (For all that receyue Christe with the dewe of his fathers truth and mercye, must also receyue the troubleous nyghtdroppes of his heares.) And now desirous that she should so receyue hym, syngeth.

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¶ Christe to his perfect Spouse. xxxviii.

OPen to me, my syster, my Loue,

Receyue my truthe, that I shal to thee shew:

Open to me my darlyng, my Doue,

For soe my head, my head is full of dewe,

Of truth, grace, and mercie.

Also my hears with nyght-drops abounde,

My truth is full of tribulacion:

Fear thou not yet, for fayth shall thee grounde

And make thee strong in persecucion,

Through truth, grace, and mercie.

I Haue put of my coat, how shall I put it on agayn? I haue washed my feet, how shal I fyle them agayne?

The texte.

¶The Argument.

THe Spouse (whose flesh is not ful mortified, and obedient to the spirit) is troubled sore with this request of her Beloued. She is in the bed of quietnes already, and hath as she thynketh, put of the vesture of olde Adam, with trust in her owne righteousnes, and hath washed her feete from the foule affeccions, lustes, and desiers of worldly thynges. Thus thynkyng (but she is deceyued) she reasoneth with her Beloued, syngyng.

¶The Spouse to her Beloued. xxxix.

MY fleshly coat, my trust in wurkes of man

I haue put of, I count them all as vayne,

And rest in peace: o Lorde howe shal I than,

Attyre my-selfe, and put it on agayne?

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My feete also, my affectes and pleasures vyle,

Are washt away, as thou thyself moste good,

Commaundedst me: why shall I then defyle

My feete agayne, in vile and fylthy mud?

MI Beloued put in his hande at the Hole, and my bowels swelled within me. I arose that I myght open to my Beloued, and my handes dropped myrrhe, and my fingers wer full of tryed mirrhe. I opened the bolte of my dore to my Beloued: but he was goen and past. As sone as my Beloued spake, my soul cam out. I sought hym, but I founde hym not: I called, but he gaue no answer. The watchmen that went about the citie, found me, smote me, and wounded me: They that kept the wall, toke away my gaberdin. I charge you o ye daughters of Ierusalem, that yf ye fynde my Beloued, ye shew him how that I am louesycke.

The Text.

¶The Argument.

THe Churche beholdeth Christ, and would gladly receyue hym, for her soule deliteth in his dewy head, but her flesh can not away with the nyghtdroppyng heares, which caused her as though she had ben perfect, to reason with Christ, and to thynke that he woulde haue her put on her coate agayne, whan-as in-dede he woulde haue her cum naked to put on the coat whiche he wyll geue her. Thus is the poore churche deceyued through frayltie of the flesh: whiche he consyderyng and seyng the dore shut, that is the spirite so hyndred in carnal iudgement, that she can not receyue hym, thrusteth in his hande, that is his power, grace, and helpe, through the hole

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of the dore, that is the eleccion whiche remayneth in olde Adam the dore of the flesshe, whiche through his grace he openeth. Whiche the Spouse felyng, confesseth: syngyng.

The Spouse to the Younglynges. xl.

MY Loue dyd put his hande of myght,

In-to my hole of fleshly sence:

Whereby myne inwarde partes outryght

Dyd swel and ryse, through influence

Of grace.

Than vp I rose with diligence

To open that he mought cum in

Whome I doe loue, by whome my sence

Of fleshly wit was made so thin.

By grace.

No sooner I vp-risen was

But that my handes (fast shut before)

Dyd drop with Mirrhe, good wurkes did passe

My fyngers from styll more and more

By grace.

The doar-bar eke that made me slacke

To let hym in that knocked fast

My carnal sence I thrust abacke:

But Christe before was goen and past,

Helas.

As soone as my Beloued spake,

My soule to search hym waxed meke:

My soule long hyd, his voyce dyd make

From flesh to flee, his helpe to seke

Apace.

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I sought hym long but coulde not fynde,

I called hym, he answered not:

Awhyle he left me to my mynde,

Because at fyrst I opened not.

Helas.

The tyrauntes that the citie watche

False Prelates whiche the truth confounde,

That sought for Christe poore me dyd catche,

And stroke therfore, and dyd me wounde

Helas.

The kepers of the cursed wall,

Suche rites as truthles men deuise:

By force dyd take my cloke and all,

Because I dyd theyr wurkes dispise,

Helas.

Ye daughters of Ierusalem,

Ye faythfull preachers of the wurd,

Whiche preache Gods truthes, and folow them,

That stryke with his two-edged swurd

By grace:

I charge you yf ye chaunce to fynde

Christe my Beloued that dwelles aboue,

Ye shew hym how sore I in mynde

Am sycke, and languish whole for loue

Of grace.

WHat maner one is thy beloued of a beloued o thou fayrest of women? what maner one is thy beloued of his beloued, because thou geuest vs so great charge?

The Text.

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¶The Argument.

THe Younglynges beyng charged of the Churche that yf they fynde her Beloued, they shew hym how she is louesicke, because they know hym not (as in-dede none can excepte the faythfull haue taught them) enquyer what he is, singing.

¶The Younglynges to the Spouse. xli.

What one is he, Beloued of thee,

Beloued of God aboue,

Of women bryght, O fayrest to syght,

What maner one is thy Loue?

What maner one is .etcetera.

What may he be, Beloued of thee,

Of God beloued also:

What one is he, so loued of thee,

Of whome thou doest charge vs so?

Of whome thou doest .etcetera.

MY Beloued is whyte and red, chosen among a thousande. Hys head is principal good golde: his heares are lyke the branches of the Palme-trees, as blacke as a Crowe.

The Texte.

¶The argument.

THe Church at the Younglynges request, describeth her beloued in .iii. songes, syngyng.

The Spouse to the Younglynges. xlii.

CHriste God and man (ye young) yf ye know not,

Is suche an one as hath in hym no spot.

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My Loue ye shall vnderstand,

Is whyte in diuinitie, Red in humanitie,

Chosen among a thousand.

His head the father, God the most of myght,

Is golde, of nature perfect, pure and bryght.

My Loue ye shall vnderstand,

Is whyte in diuinitie, Red in humanitie,

Chosen among a thousand.

His heares, his truthes, are lyke the Palmetree bowe,

Crow-blacke to suche as wyll them not allow.

My Loue ye shal vnderstand,

Is whyte in diuinitie, Red in humanitie,

Chosen among a thousand.

HIs iyes are as the culuers, vpon the water-brookes, whiche are wasshed with mylcke, and rest vnto theyr fulnes. His Chekes are lyke beddes of spices, growyng for the Apotecaries. Hys lyppes are lilies, that drop percing Myrre. His handes are golden ringes full of Iacinctes His belly is of yuory, deckt ouer with Saphirs: His legges are Marble pillers, set vpon golden bases. His shape is as Libanus, he is chosen as the Cedre-tree. His throte is moste swete.

The Text.

¶The Argument.

WHan the Churche hath shewed the eleccion of Christe (for he is the chyef and onely elect sonne of his father) and his two natures, diuinitie and humanitie: she procedeth on in the descripcion of the rest of his partes, syngyng.

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¶The Churche to the Younglinges. xliii.

MY Spousis iyes, his iudgementes wunderful

Are lyke the Doues, vpon the water-brooke,

Whiche washt with mylke of truth, rest where they wull,

Replete with sprite and power echewhere to looke.

His Chekes, his wurdes wherby we doe hym know,

Are lyke earthbeds, of spices fine and pure: earthbeds ='garden plots'; this sense of the compound is not recorded in OED s.v. earth n.

Good bokes in whiche his truth doeth dayly grow

For preachers suche as put the same in vre.

His lyppes, suche men by whome he speakes his wyll

Are lillies whyte, where puritie is had:

From whome the myrrhe of scripture doeth distil,

Preseruyng good, but bytter to the bad.

His handes, his power by whiche all thynges are wrought,

Knowen by the wurkes, are very rynges of gold:

With Hiacincthes set as full as can be thought,

His goodly wurkes whiche dayly we beholde.

His belly or harte, whiche are affectes and wyl,

Are constant, firme, lyke to the Eliphantes tooth,

Beset with saphirs, clernes shynyng styl,

In all his wurkes both doen and that he doeth.

His Legges, whiche are his strength, his force, his garde,

His enmies doune, his faythful vp to holde:

Are pyllers strong, of marble-stone most harde,

That buylded be on bases made of golde.

His shape, in whiche he sheweth hymself to vs,

In whiche through fayth, all faythful doe hym see,

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Is most of price lyke to mount_Libanus,

Wheron doeth grow the hye swete Cedre-tree.

His throte, the fayth whiche we receyue of hym

Wherby we take his peace and righteousnes,

Is swete, swete, swete: my Loue in euery lym,

So perfect is, as no toung can expresse.

SUche one is my Beloued as is whollye to be desyred. And he is my frende O ye daughters of Ierusalem.

The texte.

¶The argument.

WHan the Churche hath particulerly descrybed Christe as well as she coulde, at last astonished with beholdyng the depth of his wunderful mercies, and hyndered through infirmitie to vtter suche thinges as she gladly would, she breketh out into wunderyng: and desyrous to styr vp al other to desyer hym, concluded muche in few wurdes, syngyng.

The Spouse to the Younglynges. xliiii.

YE faythfull would ye know,

At full what one he is?

My wit and learnyng is to low

To shew that shape of his.

Yet thus saye I of hym,

Because ye me requyrde:

His excellence in euery lym,

Ought wholly be desyerde.

My Loue is suche a gem,

My Frende also is he:

Ye daughters of Ierusalem,

Suche is my Loue to me.

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¶The sixth Chapter.

WHither is thy loue goen then (o thou fayrest among weomen) whither is thy loue departed? we wyll seke hym with thee.

My Loue is goen downe into his gardeyne, vnto the sweete-smellyng beddes: that he maye refresh himself in the gardeyn, and gather roses. My loue is myne and I am his, which fedeth among the roses.

Thou art beautifull o my loue, as is the place of Thirza, thou art fayer as Ierusalem, fearful as an armie of men with theyr banners. Turne away thyne iyes from me: for they haue set me on fyer. Thy hearry lockes are lyke a flock of goates shorne vpon the mount of Gilead. Thy teeth are lyke a flocke of shorne shepe, whiche goe out of the washyng-place, where euerye-one beareth twynnes, and not one vnfrutefull among them. Thy chekes are lyke a piece of Pomegranate, within thy volupers. There are .lx. Quenes, and lxxx. Concubines, and Damselles without numbre. One is my doue, one is my darlyng: She is the onely-beloued of her mother, and dere vnto her that bare her. When the daughters saw her, they sayed she was blessed. Yea the Quenes and wyues praysed her.

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What is she this that loketh forth as the mornyng? Fayre as the Moone, clear as the Sun, and fearful as an armie of men with theyr banners. I went doun into the nutgardeyne, to see what grewe by the brookes, and to looke yf the vineyarde floryshed, or yf the Pomegrates were shot furth. I knew not that my soule had made me the charriote of the people that be vnder tribute. Turne agayn, turne agayn: O thou perfect one turne a_gayn, turne agayn and we wyll loke vpon thee. What wyll ye see in the Sulamite?

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¶The sixth Chapter.

WHither is thy Beloued goen O thou the fayrest woman? Whither is thy Beloued departed? That we maye seke hym with thee.

The texte.

¶The Argument.

THe Younglynges although they haue been long ledde in darknes, and seduced with blyndnes of errours, yet hearyng Christe truly preached, with his death, power, and merites throughly declared, dooe hungre and thyrste for the true righteousnes: Whiche that they maye the sooner obtayne, they demaunde of the Church whither her Beloued is goen, and that twyse for faylyng, shewyng therby theyr earnestnes that they haue to helpe to seke hym, syngyng as foloweth.

The Younglynges to the Spouse. xlv.

xlv.] xlvi. 1549

OF women fayrest thou,

Because thou doest excell

In fayth, all other foke

That haue receyued the yoke

Of the gospell:

For whome thou sekest now,

Hym whome thou louest so well,

Why whither is he gone?

Why left he thee alone?

Tell we praye thee.

Why whither is he goen,

Whome thou doest loue so well,

Howe parted he away?

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Shew vs that we eke maye.

Seke hym with thee.

MI Beloued is goen doun into his gardeyne to the spice-beddes, that he may there fede in his gardeyn, and gather lilies. I please my Beloued, and my Beloued me, whiche fedeth among the lilies.

The Text.

¶The Argument.

THe Churche whiche euen nowe sought for her beloued and could not fynde hym, beyng now required of the Younglynges to shew where he is, doth not only know where for to seke hym, but also where to fynde hym: and therfore maketh answer to the Younglynges, syngyng.

¶The Spouse to the Younglinges. xlvi.

MY Beloued descended doune

In-to his fruitful orcharde:

With his good gyftes his Churche to croune,

To kepe styl the same in sauegard.

He is goen to the beddes of spice,

The bokes whiche he is declarde in:

On them to feede whiche exercise

The scriptures, that are his gardin.

To fede hym-selfe among his flocke,

It euermore his wyll is:

To plucke the flowers of Abrams stocke,

His clere-clothed faythful lilies.

In my Loue I alone delyght,

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Whiche maketh me so ioyfull:

And I am louely in his syght,

That feedeth among the faythfull.

THou art fayer my frende, pleasaunt and bewtifull as Ierusalem. Fearful as a standerd of an hoste set in ray. Turne awaye thyne iyes from me, for they haue set me on fyer.

Thyne heares are lyke a flock of goates, whiche appear from Gileal. Thy teeth are lyke a flocke of shepe, whiche cum vp from the washing-place hauyng euery-one twinnes, and none barayn amongst them. Thy chekes are lyke to a pyece of Pomegranade, besydes thy fillet.

The Text.

¶The Argument.

WHan the Spouse hath shewed that Christ is goen doun into his Churche whiche is his gardeyne, (not that she at any tyme lacked hym, for she had him euen whan she sought hym, but she felt hym not: and therfore she sayeth he went doun into her, because he than holpe her) and towlde also that he cummeth to the spice-beddes, the bokes of holy scripture, alwayes present there to geue to all those the fruites of euerlastyng lyfe, that sincerely study, and earnestly accomplysshe the thinges taught them therin: And that besyde his presence in her and in the scriptures, he fedeth among the lilies, those are the true and faythfull beleuers: not that he eateth them, but rather they hym, in perfectly beleuyng in hym: and howe she only delyteth in hym and he in her: Christe allowyng her zeale prayseth her. And where-as before she had a carnall iye, and false chayne of hipocritical wurkes about her fayer neck, her iudgement is now so vpryghte, and her charitable deades so good and perfect, that he delyted therwith, syngeth.

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¶ Christe to his Spouse. xlvii.

FUll fayer art thou my frende, And frendely there-withall,

For-why thy good-wyll doeth extende,

To all that on thee call.

Fayer, fayrer than the gem, Thou art, and doest appere,

Lyke the heauenly Ierusalem,

Whiche is to God so dere.

And lyke an armye dight, So dreadful art thou alse:

Whiche with my wurde doest put to flyght,

Al doctrines that be false.

Thou holdest furth my crosse, that bluddy standard strong:

And sayest mennes wurkes therto are mosse,

And doe my death great wrong.

Thy iudgement in my wurd, Is paysed so vpryght,

That in my mynde I am styll sturde

In thee to haue delyght.

Turne backe from me thyne iyes, For they haue made me proude:

I mean thyne earnest excercise

In iudgement wel allowed.

Thy heares, that is to saye, thy scripture-grounded notes,

In lyuelynes to dure alway,

Are lyke a flocke of Goates.

Are lyke a flocke of goates, from Gileal clypped rounde:

For all thy truthes and scripture notes,

Are in the Byble founde.

Thy teeth, thy reasons strong, that doe so well agre:

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Are lyke vnto the flockes of shepe

That scarce can numbred be.

Whiche clean cum vp along, Out from the washyng-place.

Thyne argumentes that are so strong

In scripture take theyr grace.

Of whiche eche hath within, The truth and scripture grounde:

Lyke flockes where eche beast hath a twin,

And none is barayn founde.

Lyke to the Pomegarnarde, That cut in twayne, is read:

So all thy wurkes, thy chekes, outwarde

Do shyne, and none are dead.

Besydes thy fyllet fine, My wurkes that can not fayle:

Whiche garnysh al good wurkes of thyne,

Whiche els could not auayle.

THere are thre-score Quenes, and fowerscore Concubines, with Damsels innumerable. One is my doue, one is my perfect one: she is the elect of her mother, and dere vnto her that bare her. The daughters sawe her, and sayde she was moste blessed: the quenes also and Concubines praysed her.

The texte.

¶The Argument.

CHriste beyng highly pleased with his Spouses iyes and heares, whiche she lacked at the fyrste, prayseth her now. But aboue all his Churches, bothe Quenes, whiche are the perfectest: concubines, that are not throwly perfect: and damsels whiche yet are young in fayth: with all the rest, he prayseth one, whiche is the primatiue churche of his Apostles, callyng

sig: i3

her his Doue, and perfect one, to allure the Yonglinges to ensue her steppes, swetely syngyng to them.

Christe to his Spouse. xlviii.

ACcordyng to the rates, of gyftes of godly grace,

Within my church there are estates, wherof no-one is base.

Of whiche threscore are Quenes, that haue got perfectnes,

And there be fowerscore concubines, with damsels numbreles.

But al the rest aboue, in one doe I delyght,

One through my loue is made my doue, and perfect in my syght.

One is the chyef elect, vnto her mother dere,

To all that are of Abrams sect, who truly dyd her bear.

The daughters of Sion, those faythfull dyd her see,

And preached frankly euery-one, that most blessed was she.

The Quenes dyd prayse her eke, and shal so doe alwayes,

The Concubines also dyd speake, of her, excedyng prayse.

WHat one is she that loketh furth as the mornyng, fayer as the Moone, elect as the Sun, and terrible as a banner?

The texte.

¶The argument.

WHan Christe hath magnified his Spouse with no lyttle commendacion, yet is he not satisfied: but that the yonglynges maye lyke her the better, procedeth farther, comparyng her to the mornyng, to the sunne, to the moone, and to a banner: and as it were wundryng at her excellencie, singeth.

Christe to his Spouse. xlix.

What one is she so lyke the morow bryght,

Whiche yet doeth lacke the fulnes of my lyght,

sig: [i3v]

Whiche she hereafter shall receyue

In glory?

Who lyke the Moone is pleasaunt to the syght,

My Moone I meane, my truth that shynes by nyght.

Whiche doeth of me her lyght receyue,

In glory?

Yea what is she so lyke the Sunne elect:

Lyke me the Sunne, chief of the chosen sect,

Whiche shyne aboue with my father,

In glory?

Yea what is she so dreadfull to beholde,

Whiche on my wurd doeth bear her-selfe so bolde,

Styll standyng styffe lyke a banner,

In glory?

I Am cum downe into the Nutgardeyn, to se the plantes that growe by the ryuers syde: to see yf the vineyard bud, or yf the Pomegranades wer floured.

The Texte.

¶The Argument.

WHan Christ hath wundred at the excellencie of his spouse and compared her to the mornyng, because of the lacke of perfect glory whiche she can not attayne so long as she is subiect to the fraile body: and to the Moone that is the truth whiche taketh lyght of hym, as the moone doeth of the sun, whiche as it shyneth in the darke, so doeth the Churche in aduersitie and persecucion: and to the Sunne, that is hymselfe the Sunne of righteousnes, callynge her electe as hymselfe, the chefe and principal elect of his father: and last of all to a banner, for her terriblenes in fraying her aduersaries: whan

sig: [i4]

he hath thus wunderyngly praysed her, he cummeth downe into her to se yf his vines bud, and pomegrates flower, whether his elect haue a lyuely iustifiyng fayth, whiche wurketh by loue, that if they be barayn he maye curse them as he dyd the fruteles fygtree. Math. xx. and whan they be wydered to cast them out of his gardayne. And beyng nowe in his Nutgardeyn, he declareth why he cummeth, singyng.

Christe to hys Spouse. l.

TO my Nutgardayn free,

Whom tribulacions hyde:

I am cum the saplynges for to see,

Whiche grow by the ryuers syde.

To see yf that the vine,

The fayth that I thynke so good,

With the wurkes and fruites of loue diuine,

Begyn thorowly to bud.

To see yf that the plantes,

Of fine Pomegranates yelde:

Pleasaunt fruites, whiche euery tree that wantes

Shall be cast furth from my fyelde.

¶I knewe it not.

The Texte

¶The Argument.

WHan Christ hath told his Spouse that he is descended into her to see the fruites of her faythful people, she ignoraunt before, hearyng nowe his voyce, confesseth her ignoraunce, acknowlagyng her imperfeccion. And not-withstandyng the greate prayses wherewith her Beloued magnified her, she presumeth not: but humbly acknowlegyng her estate confesseth her ignoraunce: syngyng.

sig: [i4v]

¶The Spouse to her Beloued. li.

I Knew not I, Thou wast so ny,

Tyll by thy wurd so swete,

Thou madest me know, Thou wast cum low,

And louely dydst me grete.

I was I graunt, Blynde ignoraunt.

And knew nothing at all:

Through flesh or blood, That coulde doe good,

Before thou didst me call.

Thy wurde awaye, My wyt I saye

Knewe no whyt of thy wyll:

I knew not why, Thou camest so nye,

With frute thyself to fyll.

But whan thy voyce, (That doeth reioyce

All faythful that it hear)

Sounded so shrill, I knew thy wyll,

And what thou madest there.

MY soule appoynted me to drawe in the chariots of Aminadif.

The texte.

¶The Argument.

THe Churche hauyng before the Younglynges confessed her ignoraunce, and declared that without the wurde of God no man can be certified of his wyll, and doubtyng nowe least they yet waueryng for want of knowlege, and ouercharged with the heauie burden of the body, flesh, and sin, should dispayer of Gods fauour, because their offences are so great that they be neyther able to bear them, nor to recompence them with the best wurkes they can deuise: and also because they lacke the wurkes whiche Christe cam to see in hys gardeyne:

sig: k1

And to shewe that it is Christes wyl that all whiche are of his Churche ought to bear one an-others burdeyne, she syngeth to the Younglynges.

¶The Spouse to the Youn[g]linges. lii.

Younglinges] Younlinges 1549

FEar not ye young though heauy be your yoke,

Your yoke of sinne that causeth you to feare:

For Christe my soule, whiche lately to me spoke,

Wyll that I healpe the burdens byg to beare,

Of Aminadif.

Aminadif, my wyllyng people be,

Suche as gladly Gods wurd both doe and heare:

Whose wheles to draw my soule appoynted me:

Christ wyll I shall the burdens help to bear

Of Aminadif.

TUrne agayne, turne agayne (O thou perfecte one) turne agayne, turne agayn, that we maye beholde thee.

The Text.

THe Younglynges hauyng heard the Churches great consolacion, and seyng what paynes she taketh for theyr sake in fasting and prayers, to relieue them of theyr heauy burden, call her now backe agayne to preache: that they maye beholde and see, as well the precious giftes of God within her, as the tribulacions they see vpon her, syngyng as foloweth.

The Younglynges to the Spouse. liii.

PAyne not thyselfe so sore, Our burdens byg to bear,

But that as we haue doen before, We may thy preching hear:

Cum agayne, cum agayne.

Returne thou perfect one, Thou plentifull in peace,

sig: [k1v]

That we may se thy gyfts eche one: For our faynt faythes encrece

Cum agayne, cum agayne.

What would ye see in the Sulamite, whiche is lyke to a cumpanie of pitched tentes?

The Texte.

¶The Argument.

WHan the Younglynges whiche iudge not by the outewarde wurkes of fastyng, praying, and almose-deedes, with other rites and ceremonies whiche the wycked may doe vnder hipocrisie with as goodly a face and shew as the moste faythfull, haue called agayn the churche, to vewe her as well within as without: Christe to th'intent that his faythfull be not deceyued, teacheth howe and by what markes to knowe his churche, singyng to the yong.

Christe to the Younglynges. liiii.

YE young that call agayne, My spouse, my chyef delite,

What is the cause that ye so fayne

Would see the Sulamite?

In her what would ye see, What thyng would ye behold?

She is not as ye thynke she bee

Gaye clad in sylke and golde.

But simple to the syght, In her are pitched tentes,

With souldiers full armed to fyght

Agaynst all false intentes.

If this syght maye ye please, whiche pleaseth me alone,

Ye maye beholde her at your ease,

And vewe her gyftes eche one.

Here endeth the syxte Chapter.

sig: k2

¶The seuenth Chapter.

O Howe pleasaunt are thy treadynges with thy shoes, thou princes daughter? Thy thighes are lyke a fayer iewel whiche is wrought by a cunning wurke-mayster. Thy nauel is lyke a rounde goblet, whiche neuer is without drynke. Thy woumb is lyke an heap of wheat that is set about with roses. Thy two brestes are lyke two twins of young Roes. Thy neck is as it wer a tower of yuory: thy iyes are lyke the water-poles that are in Hesebon, besyde the port of Bathrabim: thy nose is lyke the tower of Libanus, whiche loketh towarde Damascus. That head that standeth vpon the, is lyke Carmel, and the hear of thy head is lyke purple, and lyke a kyng goyng furth with his garde about hym. O how fayer and louely art thou my dearlyng in pleasures? Thy stature is lyke a Palmetree, and thy brestes lyke the grapes. I sayd: I wyl clyme vp into the palmtre, and take hold of his hye branches. Thy brestes also shalbe as the vineclusters, the smel of thy nostrels lyke the smell of apples, and thy iawes lyke the best wyne. Whiche goeth strayt vnto my Beloued, and brasteth oute by the lyppes of the Ancient elders. There wyll I turne me vnto my Loue, and he shall turne hym vnto me.

sig: [k2v]

O come on my loue, we wyll goe forth in-to the fielde, and take our lodgeyng in the villages. In the mornyng wyll we goe see the vineyarde: we will see yf the vine be sprong forth, yf the grapes be growen, and yf the pomegranades be shot out: There wyll I geue thee my brestes: the Mandragoras geue theyr swete smell: and besyde our dores are all maner of pleasaunt frutes, both newe and olde whiche I haue kepte for thee, O my Beloued.

¶The seuenth Chapter.

HOw pleasant are thy treadynges in thy shoes, O thou princes daughter? The cumpas of thy thighes are lyke a goodly iewel whiche is wrought by the handes of a cunning wurkman. Thy nauel is lyke a rounde goblet whiche neuer is without drynke.

Thy belly is lyke an heap of wheat set aboute with lillies. Thy two brestes are lyke two twinnes of young Roes. Thy necke is as it were a tower of yuory. Thyne iyes are lyke the water-poles that are in Hesebon, besyde the porte of Bathrabim. Thy face is lyke the tower of Libanus, whiche loketh towarde Damascus. Thy head is lyke Carmell, and thy heares lyke a kyng goyng furth with his garde about hym.

The texte.

¶The Argument.

sig: k3

CHriste hauyng taught the Younglynges to knowe the true Spouse by her pitched tentes, which as it is declared before, are the bookes of scripture, out of whiche, she kepeth warre agaynst the enemies of the truthe: begynneth to prayse her afresh, syngyng.

Christe to his Spouse. lv.

THou that art my dawhter, who am the prince of peace,

Because thou preachest peace of conscience in my blood

How plesant are thy steps which swiftly stil increace

To shew my gospell euery-where? In shoes both strong and good,

For preachers to weare.

The cumpas of thy thyghes, thy power for to beget

And to engendre suche as to my truth must stycke,

Because it styl bringthe furth, withouten stop or let,

Is lyke an endles lynked chayne, Of Gods own hand made tricke

Alwayes to remayne.

Thy Nauyl rounde, that is the holy Byble boke,

Through whiche thy young do sucke the mylke of foode diuine:

Is alwayes full for all that can my doctrine broke,

Lyke to a mazar brode in brynke, Whiche neuer wanteth wyne,

For them that woulde drynke.

Thy Belly byg and hart, thy affeccions and thy thought

Full of Gods holy wurd that fine and deyntie meat,

Whiche nurisheth the soule, by which (whan thou wilt ought)

Thou searchest fyrst what Gods wyl is, Is lyke an heap of wheate,

Beset with Lillies.

Thy brestes, thy ready help to comfort them that nede,

Aboundyng styl, are lyke a she-goates double twin.

Thy necke, thy fayth is lyke an yuory tower in-dede,

For it is perfect, strong, and clear, Without and eke within,

As it doeth appear.

sig: [k3v]

Thyne iyes, thyne vpryght iudgementes in my wurd so brim,

Styll iust and full, are lyke the pooles in Hesebon,

Of waters clere, besyde the porte of Bathrabim:

For where the people gathered are, Thou truth to euery-one

Doest iustly declare.

Thy face, thy wurkes, by whiche all people doe thee know,

For which thou through my blud, doest hope to haue reward,

Surmountyng in theyr heygth mans wurkes that lye below,

Are lyke the tower of Libanus That alwayes hath regard

Toward Damascus.

Thy head, I Christe my-selfe, a circumcised lambe,

Am lyke to Carmell ground, both fertile, free and harde,

Thy heares also, the truthes wherwith I thee emflambe,

Are purple-coulored lyke a kyng That goeth furth with his gard,

Hym inuironyng.

O How fayer and louely art thou my Darling in plesures? Thy stature is lyke a Palme-tree. I sayd: I wil clyme the palmtre, and take hold of the hye branches. Thy brestes also shal be lyke the vineclusters, the smel of thy nostrels lyke the smel of apuls. Thy throte shalbe lyke the best wyne, mete for my beloued to drinke, with his lyppes, and to chewe with his teeth.

The Texte

¶The Argument.

CHriste hauyng praysed his Spouse particulerly, begynnyng at her feete and goyng vpward to her head, where-as he was wunt to begyn at the head, and thence to go dounwarde: procedeth as he was wunt, with moste earnest affeccion syngyng.

¶ Christe to his Spouse. lvi.

sig: [k4]

OH howe fayer, howe fayer art thou my ioye?

How louely my Loue, how louely art thou alse:

Oh my spouse how wanton and how coy

Thou art in delites whan I doe thee enhalse.

O my Darlyng.

Lyke thou art in stature to the tree,

Of Palmes, for no wayght can let thee for to grow:

And thy brestes are lyke as semeth me,

To clusters of grapes, that rype hang doune below,

O my Darlyng

Clyme wyll I the Palme-tree then I sayde,

And wyl by the frutes and braunches hye take holde:

I myself (my church) wyll be thyne ayde,

And sit thee vpon, to make thy younglinges bolde,

O my Darlyng.

There wyll I thy dugges so fruitful make,

That they shall be lyke the clusters of the vine:

And the smell that thou shalt of me take,

Shall reike fro the nose lyke sent of appuls fyne,

O my Darlyng.

Make wyll I thy throte, that is thy voyce

So moyst with the muste of truth my chefest wyne,

That my frende, my byshop shall haue choyce

Of doctrine to preache out of those truthes of thyne,

O my Darlyng.

There shal he haue meate and drinke at wyll,

To chew with his teeth and lyps: there shal he haue

Misteries, wheron to vse hym styll.

Of the shall he learne hymself and moe to saue,

O my Darlyng.

sig: [k4v]

I Am the Spouse of my Beloued: and he doeth turne hym vnto me.

The texte.

¶The argument.

AFter that Christe hath clymed vp into his churche, a very Palme-tree, and made her aboundant in all good gyftes of grace, so that her nose smelleth lyke apples, whiche signifie gyftes of the holy goste, whiche she geueth vnto other by preachyng and laying on handes, and by ministryng to them the holy sacramentes: and hath moystned her mouth and throte with the wyne of his holy wurd, she by and by in the hearyng of the Younglynges, preacheth: in wurdes but a small sermon, but in sence full of muche good matter, syngyng.

¶The Spouse to the Younglynges lvii.

AL worldly thynges I vtterly reiect:

All meanes of men to health I do detest:

In Christe alone, my spouse, my Loue elect,

I rest in rest, in hym in whome is rest

For all that are wery.

Whole his I am both body, soule, and lyfe,

He is my Loue, my sauiour, and my helth:

And he is pleasde with me, as with his wyfe,

To whome he turnes (ye faythfull) for your welth,

Us all to make mery.

CUm my Beloued, let vs goe furth into the field, and let vs lodge together in the villages. In the mornyng we wyl ryse, and goe se yf the vines be flowred, and whether the Pomegranades be shot furth. Ther wyl I poure out all my loue vpon thee.

The texte.

sig: l1

WHan the Churche hath wel instructed the younglynges and hath still an earnest desier to preache, she consydereth that abrode in the worlde, whiche here is called a fyelde and countrey, there are many that know not Christe, whiche neuertheles thorough good instruccion, woulde soone becum good Christians: wherfore she hath a desier to go preache to them. But because she knoweth that all her endeuoures can profit nothyng without Christe hymself be present, and helpe with the secrete callyng of his grace and spirite, she desyreth hym to goe with her, and declareth what she would haue hym to doe there, syngyng.

¶The Spouse to her Beloued. lviii.

NOw that my young sufficiently are taught,

Cum my Beloued, assist me with thy power:

And to the fyelde where yet the men know naught

Of thee nor thyne, together let vs walke.

That they bedewed with grace thy pleasaunt shower,

May cum to thee, and hearken to my talke.

And in the townes and villages so bruite,

In whiche no wurde nor mencion is of thee,

Let vs two lodge together, and get fruite

Whiche may hereafter glorifie thy name:

And of thy chu[r]che the perfect membres be, churche] chuche 1549

By knowyng truthe, and wurkyng of the same.

Whan this is doen, than early wyll we ryse,

And goe to see yf our olde vineyardes bud,

To see yf that our young do exercise

Theyr fruitfull fayth, and gyftes of godly grace,

Whether theyr dedes and doctrine bothe be good,

Or yf the wedes, or foxes them disgrace.

sig: [l1v]

To see also yf our Pomegranades sprede,

Suche witnesses as wyl theyr lyues bestowe,

Thy truth to auaunce: for there soe wyll I shede

My Loue all whole that I to thee doe beare:

There wyll I spende the talentes that I owe,

To thee my Loue, to bryng them out of feare.

THe mandrages do smel: and within our dores are all maner fruites. Both old and newe o my Beloued, I haue kept for thee.

The Texte.

¶The Argument.

AFter that Christe at his Spouses requeste, hath bene with her in the fielde, and lodged with her in the vyllages, and that so long that they haue there wunne a new company to the belyef of the gospel: he as she desyred hym, cummeth with her now to see the vines and pomegranades, whether they be fruitfull or no. And whan the Churche hath wel beheld them, she smelleth the Mandrags, that is the doctrine and preachyng of the faythful, and delyted therwith, sheweth Christ therof, syngyng.

The Spouse to her Beloued. lix.

THe Mandrages yeld theyr smell of godly lyfe,

And doctrine pure, that bryngeth vnto rest

Unquiet myndes, vncertayn, styll at stryfe,

Through want of wurkes, wherein they put theyr trust:

Of these they learne that of theyr dedes the best,

Are insufficient for to make them iuste.

They learne of these that only of Christe they must

Be ryghteous made, through merit of his Crosse:

sig: l2

And that by fayth they must receyue must

Of ryghteousnes, through trust in Christes blood.

This stylleth soone the mynde that sinnes doe tosse.

Whiche sent (O Christe) cummeth from our Mandrages good.

Within our dores, our custody moste sure,

Are fruites, the whiche the faythfull haue brought furth,

Of euery kynde of lyfe and doctrine pure,

Bothe of the newe and of the scriptures olde

Whiche I haue kept for thee to take in wurth,

O Christe my Loue, beloued a thousande-folde.

¶The eyght Chapter.

O That I might finde the without, and kisse thee, whome I loue as my brother, whiche sukt my mothers brestes: and that thou shalt not be despised I wyll lead the and bring the into my mothers house: that thou mightest teache me, and that I myght geue thee to drinke of spiced wyne, and of the swete sappe of my pomgranates. His left hande shalbe vnder my head and his right hande shall embrace me. I charge you, O ye daughters of Ierusalem, that ye wake not vp my loue, nor touche her, tyll she be content her-selfe. What is she this, that commeth vp from wyldernes, and leaneth vpon her loue? I waked thee vp among the apple-trees, where thy mother conceyued thee, where thy mother (I saye) broughte thee into the worlde.

sig: [l2v]

O set me as a seale vpon thyne heart, and as a seale vpon thyne arme: for loue is mighty as the death and gelousie as the hell. Her coales are of fyre: and a very flambe of the Lorde: so that many waters are not able to quenche loue, nether may the streames droune it. Yea yf a man woulde geue all the good of his house for loue, he shoulde count it nothyng. Our sister is but young, and hath no brestes: what shall we do for our syster whan she shall bee spoken for? If she be a wall, we shall buyld a siluer bulwarke therevpon: yf she be an open dore, we shall fasten her with borders of Cedre-tree. I am a wall, and my brestes lyke towers, than was I as one that hath founde fauour in his syght.

Salomon hath a vineyarde at Baal_Hamon, and this vineyarde deliuered he vnto the kepers, that euery-one for the fruite therof should geue hym a thousand pieces of syluer. My vineyard is in my syght: thou (O Salomon) must haue a thousand, and the kepers two hundred with the fruite. Thou that dwellest in the gardens, O let me heare thy voyce, that my companions maye hearken to the same. O get thee away my loue, and be as a roe or young heart vpon the swete-smellyng mountaynes.

sig: l3

¶The eyght Chapter.

O That I once myght fynde thee without, and kisse thee, whome I loue as my brother, whiche sukt my mothers brestes: and that none myght despyse vs. I wyll lead the and bryng the, into my mothers house. There thou shalt teache me: And I wyll geue thee to drinke of spiced wyne, and of the swete sappe of my Pomegranades.

The texte.

¶The argument.

WHyle the perfect Spouse taketh her pleasure with her Beloued, gatheryng the fruites of the old and newe testament, to preache Christes humanitie, and the wurkes whiche he wrought in the same, the younglynges whiche she lefte in the fyeldes and villages (whiche may well betoken the sectes of the Phylosophers, Phariseis, Saduceis, and al other like whiche sought for ryghteousnes in theyr wysedome and dedes) seyng the puritie of the vineyard, and smellyng the sauour of the Mandragoras, an heauy smell to them, partly because it condemneth theyr rightousnes, and partly because it maketh them lament theyr imperfeccion, begynne to long for the true ryghteousnes, and saluacion: whiche because they can haue by none other meane than by Christe, they seke hym, and are therfore mocked, and persecuted of those sectes, of whyche they wer before, whiche is theyr mothers house, whose great blyndnes they (beyng now his Spouse) pitiyng, wysh for to fynde hym abrode, and to bryng hym to them, syngyng.

The Spouse to Christe. lx.

O That I once myght haue the hap to fynde

Thee (O my Loue), abrode in euery place:

sig: [l3v]

That euery man of euery sort and kynde

Myght trust in thee, and eke thy wurde embrace.

Thus, thus abrode, would God I mought thee mete,

To receyue of thee, the kysse of peace and rest:

Whome I in hart, loue as my brother swete,

Whiche sumtyme suckt with me my mothers brest.

O that thou Christe my Spouse wouldest bryng to passe

That I myght mete and kysse thee in this wise

And that the worlde now ignoraunt alas,

Myght vs beholde, and neythre of vs despyse.

In the meane-whyle I wyll thee leade my loue,

And bryng thy name into my mothers house:

That there thou Lorde mayest teache me from aboue,

And draw by grace my mother to thy spouse.

That I maye chere thee there with spiced wine

Of doctrine pure, well-poudred with thy woorde:

And with the iuyce of swete Pomegranades fine,

The blud of martirs shead with fyer and swoorde.

HIs left hande is vnder my head, and his right hande shall embrace me.

The Texte

¶The Argument.

CHrist seyng his Younglynges so earnestly set to receyue hym, that they promys to ieoberd theyr lyfe for the profession of his name, cummeth to them, and geuyng them his kysse of peace, taketh them to his Spouse: and than as he dyd to the other Churches before, he cummeth to her with his dew and nyght-droppes, to proue and trye her: wherfore she beyng sore afflicted of her mothers houshold, that such as are weak fall not from her, declareth that Christ hath not forsaken her

sig: [l4]

but hath purposely brought that crosse vpon her, and that at length she shall haue the victorye of all her aduersaries, and persecutours, syngyng.

The Spouse to the Younglynges lxi.

UNder my head the chief men of my flocke,

That to the truth must stycke styll vnafrayed,

Of Christe my Spouse, my anker, and my rocke,

The lefte hande of aduersitie is layed.

Yet for all that, nothyng can me deface,

Though for a tyme harme doe preuayle through hate:

For-why at length Christs ryght hande shall embrace

My body whole, with prosperous estate.

I Charge ye O ye Daughters of Ierusalem , that ye wake not vp my loue, nor touch her tyll she be content herself.

The texte.

¶The Argument.

WHan Christe hath tryed his Spouse with persecucion, and founde her constant, he receyueth her into his bed of peace, quietnesse, and rest, geuyng chaurge to the Daughters of Ierusalem, as many as entende to obtayne fauoure at his hande, that they trouble her not with vayne questions false opinions, supersticious tradicions, ydle and dum ceremonies, newe constitucions, wicked decrees, nor vngodlye lawes: but to suffer her slepe in the faythe and quyetnesse of conscience that she hath receyued of hym already, til she wake her-selfe: eyther through his instigacion to auaunce his glory, or by sum charitable mocion to healpe her neyghboures: syngyng as foloweth.

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Christe to the whole worlde.

O O ye daughters of Ierusalem,

All suche as lyst my voyce to vnderstande:

Marke what I saye to you, and to all them

That hope to haue saluacion at my hande,

Concernyng my faythfull.

She doeth beleue the scriptures euery iote,

With all the truthes that therin are contaynde:

My sacramentes also she knoweth by rote,

With gyftes of grace that are by them attaynde

Of all that are faythfull.

She doeth beleue the father omnipotent,

To haue created the erth, and heauens hie:

From whome the wurde into the worlde was sent

And toke flesh of the virgin pure Marie

A woman moste faythfull.

And in that flesh was hanged on the tree,

Wheron he shed his blud to reconcile

His fathers wrathe, to whiche all subiect be

That know not Christe, but doe his death defyle,

Remaynyng vnfaythfull.

Who on the Crosse by death made recompence,

For all the sinnes of all that in hym trust:

From whome he frely pourged all offence,

And in Goddes syght through fayth alone made iust,

All them that are faythfull.

He rose agayne, she beleueth with all the rest

Of th'articles that in the scripture be:

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Through whiche belief she hath attayned rest

Of conscience, and slepeth nowe in me.

Through hope very ioyfull.

I charge you than on payne to lose the lyfe

Whiche dureth euer in heauen ioyes aboue,

Ye fayne no fayth, nor stirre vp any stryfe,

Whereby to wake from rest my quiet loue,

Through hope very ioyfull.

But let her lye tyll by her owne accorde

She wake herselfe, compelled by the zeale

She hath to you, to leade you to the Lorde,

Who can alone the soules sore wounded heale,

Of all that are faythfull.

What is she that cummeth vp from the wyldrenes, and leaneth vpon her Loue?

¶The Argument.

WHyle the Churche is at rest in Christe, she waxeth dayly more and more notable through her good lyfe and Godly conuersacion: whiche the perfecte Spouse woundryng at, syngeth.

¶The perfect Spouse to Christ. lxiii.

WHat maye she be that doeth ascende,

Out from the desert place,

Of worldly folke that woulde not bende

Them-selues to call for grace?

What is she that ascendeth hye,

Leanyng vpon her loue:

That trusteth whole in Christes mercy

Through grace sent from aboue?

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I Waked thee vp among the apple-trees wher thy mother conceyued thee, where thy mother brought thee into the worlde.

The Texte

¶The argument.

CHriste maketh aunswere, declaryng what she is, where and howe he founde her: and declaryng what he dyd for his Spouse, doeth syng as foloweth.

Christe to the Churche. lx[i]iii

lxiiii] lxviii 1549

EMong the apple-trees, I waked thee vp my spouse,

Where-as thou sleptest in sin, in sin original,

Which Eua, by the frute she plukt fro the apple-bowes,

Brought on her whole posteritie,

Whiche are condemned al,

For theyr parentes iniquitie,

And for theyr owne vnryght.

Under this apple-tree, through whiche thou wast condemnde,

In whiche condemned state thy mother brought thee furth,

I waked thee: for I, my lyfe and all contemnde,

Upon the tree dyd sheade my blood,

Whiche all that take in wurth

Are quit from sin, and newe made good

In God my fathers syght.

Under this apple-tree, the swete tree of my crosse,

So soone as thou dydst syt, and therein put thy trust,

I waked thee from sin, I payed thy parentes losse:

And got thy former state agayne,

Whiche Eua by her lust

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Had lost: and dyd mankynde constrayne

To slepe in sin and death.

Among these apple-trees, bothe bytter, swete, and sower,

The apple-tree of death, by whiche mankynde was lost,

And tree of lyfe, whiche I dyd purchace by my power,

I waked the vp to lyfe and welth,

Because I sawe the tost

With waues of woe: and gaue the helth

Agaynst thy sin and death.

O Set me as a seale vpon thy heart, and as a signet vpon thyne arme: for loue is myghtie as death, and gelousie as hel. Her coles are of fier and a very flame of the Lord. Many waters are not able to quenche Loue, neyther maye the streames droune it: yea yf a man would geue al the goodes of his house for loue, he should count it nothyng.

The texte.

¶The Argument.

WHan Christe hath tolde his Spouse howe he ascended for her sake, the apple-tree of the crosse, makyng thereon ful satisfaccion to his father for the sinnes of al mankind by the sheadyng of his most precious blood, wakyng her vp, from the deadly slepe, whiche she slept vnder the apple-tree of originall sinne and condemnacion, vnder whiche her mother brought her furth: He wyllyng to haue her myndeful of hys benefites byddeth her set hym as a seale vpon her harte, that is to seale vp all her affeccions and thoughtes, with the remembraunce of his blessed passion, and by the same to seale out al other deuices to obtayn saluacion: and to set him as a signet vpon her arme, not to presume to doe ought by her owne wit, and strength, but to doe in al thinges as his wurd teacheth:

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All this he desyreth her to doe for the loue sake which he beareth to her, whiche is strong as death or hel, yea and stronger: For the strength of his loue overcam the strength of bothe. Wherfore for this his great loue, he woulde haue his spouse thankfull, and shewe hym loue agayne: The properties wherof he declareth, syngyng.

¶ Christe to his Spouse. lxv.

O Set me as a seale vpon thyne hart,

Remember me alwayes in all thy thought:

Out of thy mynde (my spouse) let not depart,

The wurthye wurkes whiche I haue for thee wrought.

Remembre how that I alone dyd clyme

The tree of death, to bryng thee vnto lyfe:

And shed theron my blud to cleanse the cryme,

For whiche the serpent fyrst began his stryfe.

Whose myght my power doeth holde from doyng harme

To thee, or them that in my merites trust:

O let therfore in me thy feble arme

With all thy strength continually be trust.

Upon thyne arme o set me as a seale,

And as a bracelet bynde me all along:

For loue as death, and eke the gelous zeale

I beare to thee, as hell is myghtie strong.

For whiche my loue I nought requyre agayne

But thankfulnes, that maye my mercy moue:

For all my zeale, my lyfe, my death, my payne,

Nought I requyre saue only loue for loue.

Whose coales are fyerye, and a very flame

Sent of the Lorde: true loue is suche a fyer,

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That many waters can not quenche the same,

No troubles can a faythfull louer tyer.

Ne may the streames of persecucion drounde

This earnest loue: yea yf a man woulde geue

For loue all goodes, that in his house are founde,

He woulde them all count nothyng I beleue.

This loue therfore that is so strong and sure,

Beare thou agayne to me that fyrste began:

So shall my loue and zeale for aye endure,

With thee and thyne, to further what I can.

WE haue a litle sister, whiche as yet hath no brestes. What shall we doe to our Syster, whan we shall speake to her.

¶The Argument.

WHan Christe hath finished his song, his Spouse accordyng as he desyred, setteth hym as a seale at her heart, and as a bracelet about her arme: and than remembryng her sister whome she left whan she came to Christe, and desyrous through her preachyng to bryng her to Christe, doeth aske of Christe and his perfect frendes what she shall doe, singyng.

The Spouse to Christe. lxvi.

WE haue a sister young and small,

Whome I dyd leaue behynde:

Within the place where ye dyd call

Me from my mother blynde.

She is so young in Christes truthe

That yet she hath no teates:

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She wanteth brestes to feede her youth

With sounde and perfect meates.

To our sister therfore so weake,

What shall we doe, saye you:

Whan we to her the wurdes shall speake

Of Christes gospell true?

I in my harte desyer ryght sore

My sister rude to teache:

What must we doe to her therfore,

Whan we begyn to preache?

IF she be a wall, we wyll buylde a syluer bulwarke thervpon: yf she be an open dore, we wil fasten her with borders of Cedre.

The Texte.

¶The Argument.

CHriste seyng the carefulnes of his Spouse for her yong sister, teacheth what must be doen to her, saying: If she be a wal, that is as sum take it elect, and yet not in the fayth: and as other sum take it, instructed in the faythe, but yet not perfecte, we wyll buylde vpon her a syluer bulwarke, that is accordyng to eleccion a strong and valiaunt fayth: and according to fayth, the gyftes of the holy gost, as knowlege, vtterance, power to wurke myracles .etc. whiche bothe agree well to the matter, but the last is moste nere, and proper. But yf she be an open dore, that is in state of grace, apte to receyue any kynde of doctrine, we wyll garnishe or fasten her with borders of cedre-tree, with good doctrine, good bokes, good, constant and perfect preachers, whiche shall kepe her close from errour. Thus sayth Christ she must be doen by, singyng to his spouse as foloweth.

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The Beloued to his Spouse. lxvii.

YF that thy sister be a wall,

Upon the same than buylde we shall

A bulwarke of syluer,

Yf that she be an open dore,

We wyll her fasten close before

With borders of Ceder.

I Am a wall, and my brestes lyke towers. Than was I as one that hath founde fauoure in hys syght.

The text.

¶The argument.

THe Younglynges hearyng what Christe sayde, answere that they are a wall, strong, constant, and able to kepe out errours, and wrong opinions: and beyng made his Spouse, sayeth she hath brestes lyke towers, well-furnyshed with vytayles of good doctrine to succour and helpe them that nede. For the whiche properties they hauyng founde fauour in the syght of God, declare all to theyr sister, syngyng.

The Younglynges to the Spouse. lxviii.

A Wall am I, Strong, thycke, and hye,

In truthe I beare me bolde:

And with the same, My-self I frame

All errours to outholde.

Also my brestes, where succour restes,

Are lyke to towers strong,

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Whiche vitayled are, For to kepe warre,

With all that would them wrong.

Because I was A wall, and as

The towers had brestes of myght

Swete peace I founde, And doe abounde

With fauour in Gods syght.

SAlomon had a vineyarde at Baal_hamon, and this vineyarde let he out to kepers, that euery-one for the fruicte thereof shoulde geue hym a thousande pieces of syluer. My vineyarde is in my syght. And to thee O Salomon I wyl paye a thousande, and two hundred to the kepers with the fruite.

The text.

¶The argument.

CHriste hauyng by fayth coupled all his Churches together, and made them all one vineyard, calleth to mynde the vineyarde whiche Kyng Salomon had at Baalhamon, a place nere Ierusalem: whiche vineyarde he let out to hyer, receyuyng of euery keper, a thousande pieces of syluer for the fruicte. This story Christe counteth to his Spouse, that she maye know howe muche he loueth her better than Salomon dyd his, in that he wyll kepe her hym-selfe: And geue to Salomon, that is euery peacefull person, an inestimable reward: and to the kepers, that are his byshoppes, two hundred and the fruite. (O happy kepers that shall be so rewarded.) This promis maketh he to his Spouse, syngyng.

Christe to his Spouse. lxix.

OF all the gydes that Israel euer had,

In wyt, in welth, in peace, prince Salomon

The chyefest Kyng, was not a litle glad

Of a vineyard he had at Baalhamon.

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Whiche vineyarde though it pleased his desyer,

Yet at the length he let it furth to hyer

To kepers suche, who yerely euery one

Should for suche frute as they tooke thence away,

Of syluer good a thousand pieces paye.

Thus dyd this kyng with his beloued vine:

But I contrary haue so great delyght,

That I my-self this vineyard of myne

My churche I mean, wyll kepe styll in my syght:

And vnto thee O salomon I geue,

A thousand pieces for thy good beleue:

Eke to them all that kepe my vine vpryght

I geue two hundred, and the fruite to boote

Of lyfe eterne, whiche spryngeth from the roote.

If Salomon myght iustly well requier

A thousande for his vineyarde let to hyer,

Howe muche than is my churche nowe bounde to me,

Who doe both paye, and also ouersee?

THou that dwellest in the gardeyns, O let me heare thy voyce, that my Companions maye hearken to the same.

The Text

¶The Argument.

WHan Christe hath styrred vp his Churche to yelde hym thankes for his beneficiall diligence toward her, he stirreth her vp to preach, that his felowes, whiche are false christians, maye heare her true preaching, that beyng confounded therwith, they may conuert and becum true christians in-dede, syngyng to her as foloweth.

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Christe to his Spouse. lxx.

THou my spouse that doest excell

In fayth all folke, and doest now dwell

In scripture gardeyns whiche do smell

Moste strong in sent:

Lyke to a trumpe exalt thy voyce,

With preachyng truth make suche a noyse,

That I may hear it, and reioyce,

That I thee sent.

Preache out my wurde so loude and hye,

That they whiche of my companye

Doe boast themselues, but yet they lye,

And loth my name:

Maye hear thy voyce, and know how ferre

They are from me, and how they erre

From truth: to whiche thou shalte preferre

Them, by the same.

That it maye cum to passe at length,

That all men doubtyng in theyr strength

Maye to my mercy them submit:

And so be fit,

To be engraft in thee my stocke,

That all maye be one faythfull flocke,

With shepherdes therof other none,

But only one.

O Get the away my Loue, and be as a young Roe or an Harte, vpon the sweete-smellyng mountaynes.

The text.

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¶The argument.

THe Churche commaunded of Christe to preache, willingly obeyeth. But because she knoweth her preachyng can take none effect without his help, she desyreth hym to depart from this worlde to heauen, and there to make intercession betwene God the father and her, and from thence to help her in all her affayers: She desyreth hym also to be as a Roe or harte vpon the swete-smelling mountaynes, that is, to be alwayes quicke ready and swyft, in his Scriptures, that they may take effect when she preacheth them. This she desyreth of hym, syngyng as foloweth.

¶The Spouse to Christe. lxxi.

TO preache thy wurde thy felowes for to win,

Suche felowes false as Christen folke them fayne,

Loe prest I am: and gladly doe begyn,

With preachyng truth, to thee them to attayne.

But sith I know my labour shall be vayne

Except thy help be present therwithall,

Compeld therfore by force, loe I am fayne

To flee to thee, for thy chefe ayde to call.

Wherfore O Christe, whome euer loue I shal,

Auoyde from earth to heauen, and remayne

On Gods ryght hande, head father of vs all:

And there of hym all grace for vs obtayne.

And sende from thence thy sprite that may constrayne

All folke through fayth, to gather to thy folde:

That hypocrites theyr folly may refrayne,

And be in-dede, the same that seme they wolde.

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And whan that I suche secretes shall vnfolde

As darkly hyd, the scriptures do contayne,

That in the hartes of all they maye take holde,

And to thy truth all vnbeleuers gayne,

Lyke to a Roe or hart take thou the payne

Upon the mountaynes of thy wurde to dwell:

And through thy power the hartes of all to trayne

Unto thy truth, that shall thy mountaynes smell.

So shall my voyce all kynde of errours quel,

So shall all men resort to thee amayne:

So sin shall synke, so shall the power of hell,

We ryd therfrom through fayth in thee, be slayne.

So in the churche for aye, thou Lorde shalt rayne,

All Death shall dye through fayth of styngles sin:

And we enioye that blisfull state agayne

Whiche bought by thee, we wer created in.

FINIS.

¶ Blessyng, honor, glory, and power, Be vnto God, for euer and euer. AMEN.

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¶The interpretacion of the Hebrue wurdes.

AMana, signifieth Truth. Aminadaf, signifieth People wel-willyng, or vnder tribute.

Bather, Diuision, Pride, Trouble. Bathrabim, Gatheryng to_gether. Baal_hamon, Full of people.

Carmel, A circumcised Lambe.

Damascus, A field of blud.

Engaddi, The iye or fountayne of a kyd.

Gileal, An heap of witnes.

Hermon, Cursyng or Accursednes. Hesebon, is the name of a watrie grounde.

Libanus, Beautie or Clerenes.

Salomon, Peacefull, or a quiet person. Sculamite, A peaceful or glorious woman. Sanir, the name of Hermon, as the Amorites call it.

Finis.

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¶In the fyrste syde of the fowertenth lefe, in the sixte and seuenth line, for fowertenth, read seuententh. Any other great fautes it hath not, excepte lettre for lettre, whiche euery-one shal be as able to correct as to fynd, and therfore not nedefull to haue be noted here.

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¶Imprinted at London by William_Baldwin, seruaunt with Edwarde_Whitchurche.

Cum priuilegio ad imprimendum solum.