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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03475	Panēguris D. Elizabethæ, Dei gratiâ Angliæ, Franciæ, & Hiberniæ Reginæ. A sermon preached at Pauls in London the 17. of November ann. Dom. 1599. ... and augmented in those places wherein, for the shortnes of the time, it could not there be then delivered. VVherevnto is adioyned an apologeticall discourse, whereby all such sclanderous accusations are fully and faithfully confuted, wherewith the honour of this realme hath beene vncharitably traduced by some of our adversaries in forraine nations, and at home, for observing the 17. of November yeerely in the forme of an holy-day ... By Thomas Holland, Doctor of Divinity, & her Highnes professor thereof in her Vniversity of Oxford.; Panēguris D. Elizabethae, Dei gratiâ Angliae Reginae	Holland, Thomas, 1539-1612.	1601 (1601)	STC 13597; ESTC S104142	118,907	169

in the 7. of S. Matthew Iudge not and you shall not be iudged how well he followed the councel of those places before specially cited out of the 1● to the Romaines 1. Tim 2.1 1. Pet. 2. Rom. 13. 1. Tim. 2. 1. Pet. 2. Honour to whom honor belongeth Exo. 28.34.35 Elias Levit. Thisb He●ych lexicon Phavorin Lexicon D●ra●●at divin●●ffi lib. 1. cap 4. observerveth si●e kindes of bels 1 Squilla 2 Cimbalū 3. Nola. 4. Nolula 5. Cāpana 6 Si 〈◊〉 Vide H●piniā de o●ig Cum●e 14 libri 〈◊〉 eine tēplo●u● Iosep lib. 3. c. 11. A●t●q Iuda● Ioh. Bel●th de expli divin offi● ca 24. Sop● in A●ac I mervaile what honour N. Saunders performed to his Soveraigne when he wrote this which I haue briefly mentioned here Secondly I aunswere the maine accusation in this sort which I shall more perfectly by Gods grace accomplish if with patience you will beare with me if summarily I doe recapitulate some points of the things specified in this accusation and first of Bels. Bels in Heb●ew are named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 radically signifying contundi concuti percelli hereupon fit●y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is saide a percussione nomen habere In the Chaldee tongue it is nominated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●de El●am levitem in Thi●be In Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet it should seeme by H●y h●u● that it is not alwaies taken for a Bell but sometimes for a subiect of like condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a trumpet or a sounding Cymbal Phavorinus in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giveth a pretty Etymologie of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it moueth it singeth of soundeth ●ome other significations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath in Greeke wherein the Reader may bee instructed in the places marginally cited where he shall finde them sufficiently described In Latine Bels are named Campanae or Nolae The one the greater the later the smaller sorts Durandus defineth them in this sort Campanae sunt vasa aenea in Nel● Campaniae pr●mum inventa significativa is left out Maiora vasa dicuntu● Campanae a Cāpaniae regione minor a Nolae a Nola civitate Bels are brasen vessels first invented in Nola a citty in the country of Campania The greater vessels are called greate bels taking their names of the whole region Campania the lesser are called little bels taking their names of Nol● a citty in the said country Another defineth thē in this order Campana instrumentum ad●lsandum idoneum A bell is an instrumen● fit for ringing In which note there wants also ad significandum The time of the invention of Bels in generall is of great antiquity as it appeareth by Moises Exod. 28. and by Ioseph lib. 3. Antiqui cap. 11. This in generall only it should seeme the Greekes had them in some vse But I suppose they were only smal Bels. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sephecles in A●x attributeth is ●pa●het to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The br●s●n-mouth B●ll In S. Hieromes time it should sec●re that they were also vsed whose words are these S Hieron ad Eustochium Vide Vine spe hi● 23. T●uc● ●9 Phit Symp 4 Paulinus the invē er of bels as some say as the epithet of the name of Nola inforceth Gilbertus Cognat l 4 Nariation historiam lupi Epis Aurel perterr● facion in hac arte exercitum Reg. Gall Cloth qui Aur obser Hug Ca●d 10 c in Nū writing ad Eustochium quo●sque Campanula in claustre pulsabitur How long shal the bell be roung in the cloister But concerning these huge bels now vsed in Churches to cal people togither to divine service and to some other rites Ecclesiasticall and Civill the practise of them beganne but in the later times of the Church in respect of Christes Incarnation as some say by Paulinus Bishop of Nola Ann. Dom. 420. or about the year of the Lorde 610. The invention of them serveth fitly for many Ecclesiasticall and Civill vses Gilbertus Cognatus in his 4. booke of narrations affirmeth that the good B. sh of Nola in Italy Paulinus caused them first to be vsed in that sort as they bee now namely that they shoulde serue for signes to call all the inhabitantes farre and neere in a certaine compasse to sermons or divine service which opinion I dare not gaine say only this I doe asseuere by supposall and by good probability by the opinion of men of great learning that the first vse of bels served to that end euer since their inventiō amongst Christians vnto which the silver trūpets in Moyses Numeri the 10. specified were ordained by Gods commandement some few particulars of time and place excepted Those silver trumpets prescribed to Moyses in the time of the Law serving for 4. vses 1 Adconvocandum multitudinem 2. Admovendum castra 3. Ad bella 4. Ad festa 1. To assemble Israell 2. To the removal of tents 3. To proclaime times of warre 4. Numeri to Silver trumpets served for 4. vses To signifie the certaine seasons of the solemne feasts Lastly concerning feasts in this manner they were vsed Si quando habebitis gaudium dies festos calendas cavetis tubis c. Also in the daies of your gladnesse and in your feast daies and in the beginning of your moneths yee shall blow the trumpets over your burnt sacrifices and over your peace offerings that they may be a remembrance for you before your God Conradus Pellicanus in Numer I am the Lord your God Which words Pelican learnedly paraphraseth and expoundeth in th●s manner Etiam in letitijs aclautitijs solemnitatum vtel antur Israelitae tubis velut nos Campania in sacrificijs quoque c. ceremonijs einsmodi non solum delect abatur populas sed iuvab itur ordinabat tur The Hebrew readeth it c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et in die laeticia vestrae Which sense also the Thargum of Onchelas fol●oweth sincerely Tharg Ion 72 Interp the Septuaginte Interpreters cōfor●ing also in materiality in this forme of reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pelican m●y be thus Englished In the festivall daies of solemnities and in the festivities of their sacred celebrities the children of Israell did vse trumpets in such forme as we doe now vse bels with which and such like ceremonies the people was delighted recreated and d●sciplinally ordered By this I gather that since by the validity of these places bels haue both a ceremonious and a civill vse as the trumpets prescribed to Moyses by God had that this adversary wrongfully chargeth the church common wealth of England for these actions before specified namely for ringing yearly the 17. of November in these times and in performing other outward services in honour of her Highnesse Coronation being a signe of their inward ioy of heart And this I doubt not by Gods grace shall clearely appeare by the issue of the answeres consequent The making of bonefires or

thee gentle Reader to amend with thy pen as thou seest cause Math. 12.42 The Queene of the South shall rise in iudgement with this generation and shall condemne it for shee came from the vtmost partes of the earth to heare the wisedome of Salomon and beholde a greater then Salomon is heere THIS sentence Right Reverend Honourable and in our Lord beloved which I haue now read vnto you is a part of an answere which our Saviour maketh to the blasphemous Pharises and incredolous Scribes blasphemous because they ascribed the workes of the holy Ghost to Beelzebu● Mat. 12.24 Athanas in euangel quicunq dix Ioh. 15.24 the prince of the devils incredulous because they woulde not beleeue the wo●kes done amongst them by our Saviour such workes as none other man ever did if they be considered either in number or in nature but thirsted ever with an vnsatiable appetite to see more and more miracles not to be edified in holy faith but to satisfie their curious humor and vnperswasible mindes in some sort resembling the senselesse and seely Idiots of this world whom God in the iustice of his iudgement hath deprived of reason in this life Who oftentimes seeke to finde the day after the sun hath displaied his orient beames in the morning who in the Ocean Sea seeke waters and in the shore sands nay in far worse condition then these are For these seely ones erre through simplicity the other through impiety The one through want of discretion the other through want of grace The one would doe better if they had knowledge the other wilfully will ex●inguish the eie of knowledge which shineth in their hearts The ones sin is begotten through ignorance the others sinne is hatched by peevish curiosity wilful malice insolent presumption Against men of this condition which like deafe adders Psa 58.4.5 as it is Psal 58.4.5 stop their eares at the voice of the charmer charme hee never so wisely Against such men I say our Saviour thundereth out these threates against such men as haue eies to see and will not see which haue eares to heare and will not heare which haue made their hearts as fat as brawne because they will not vnderstand And to provoke these people to a zeale or to shew the greatnesse and greevousnesse of their punishment and of the iudgements of God hanging over their heads our Saviour instanceth first in the men of Ninive Mat. 12.41 affirming that the men of Ninive shall rise in iudgement with this generations and condemne it for they repented at the preaching of Io●as and behold a greater then Ionas is heere next our Saviour instanceth in the example of the Queene of the south saying The Queene of the south shall rise in iudgement with this generation and shall condemne it for shee came from the vtmost partes of the earth to beare the wisedome of Salomon and behold a greater then Salomon is heere Other verses set aside this part shall now only be handled God willing as farre forth as the spirit of God shall assist me the time limited to me not prevent me your patience beare with me and vouchsafe to heare me In this sentence wherein our Saviour reproveth the infidelity of the Iewes and prophecieth of their iudgement to come by the way of comparison is comprised an example taken out of the old testament demonstrating thereby 1. Cor. 10.11 Rom. 15.4 that the stones of the old testament doe serue for the instruction of the church and that all things that are written are written for our learning and that one iote Mat. 5.18 or one title of Gods word is not idle But that I may more orderly apply my selfe to the time and your edification I will binde my selfe in this discourse to these partes which braunch themselues naturally out of my text And because this sentence is a briefe recapitulation of an history of the old testament to the two generall parts I purpose by Gods grace to annexe the figure which thi● history of the old testament shadoweth in the new The application either shall follow in the conclusion or as I shal be occasioned by the severall parts issuing out of the generall bee fitted for the time and place if God permit Christ assisting me who after his ascension into heaven as Saint Paul hath taught gaue giftes vnto men who gaue some to be Apostles Eph. 4.8.11 12 13 and some Prophets and some Evangelists and some Pastors and teachers for the gathering togither of the Saints for the worke of the ministery and for the edification of the body of Christ c. till wee all meete togither in the vnity of faith and knowledge of the Sonne of God vnto a p●rfect man and vnto the measure of the age of the fulnesse of Christ The two general partes before specified containe these two heads and braunch themselues into these two armes first here is by our Saviour an instance givē in an honorable person a prince which is as an ancient Poet hath said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The liuely image of God Menand Secondly there is in this sentence also comprised by our Saviour her action wherevnto is annexed a comparison betweene our Saviour and Salomon Of each of these in order by Gods assistance The person heere Pars 1. Luc. 11.31 1. King 10.1 2 Chron. 9.1 of whom the examples is inferred is a Queene of the place termed the Queene of the South 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Queene of the South Luc. 11 3● In the 1. King 10.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 2. Paralip 9.1 Malcat Sheba and so in the Thargum of Ionathan 1. King 10. The Queene of the South the Queene of Sheba b● 1. King 10.1 Psa 72.10 Gen. 10.7 Gen. 25.3 There is both Shebah and Sebah and Sebah Psal 72.10 the kings of Shebah and Seba shall bring giftes Seba was one of the sonnes of C●sh Gen. 10.7 Sheba was one of the sonnes of lokshan whom Abraham begat by Keturah Gen. 25.3 l●kshan begat Sheba Dedan The one is written with S●h●n in the Hebrew The other with Samech but all one they bee in Greeke Yet Seba and Sheba are two divers countries The one in Arabia foelix the other in Aethiopia The one inhabited by the sonnes of Cush and taking name of them the other of the sonnes of Abraham and taking name of them The one East from Ierusalem the other South from Ierusalē Yet the names haue beene both confounded as I gather by many writers But more of this to be said when wee come to discourse of the countrey of this Queene In the 60. chap. of Isay 6. we read Isai 60.6 All they of Sheba shall come they shall bring golde and incense and shewe foorth the praises of the Lord. 43.3 Bibl. Graec. Romae In the 43.3 of the same prophet it is Seba but in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other in Greeke of the 60.

of prophecy Apocalyps 19.10 And how p●ant this is to this purpose you may see that this figure diverse ancient fathers of the church do sufficiently obserue Isidore saith Isidore Haec regina venturā●cclesiam de gentibus desiderātē Christum figurabat c. This Queene represented the Church which should come of the Gentiles desiring Christ which accompanied with diverse sortes of men Eucher de de regn l. 3. and forgetting both her owne people and her fathers house should runne vnto Christ To this is correspondent that of Eucherit●s Sien● haec regina venit à sinibus terra c. As this Queene came from the endes of the ends of the earth to wit * Or Aethiopia India as some say to heare the wisedome of Salomon so the Church many ages after came to her redeemer and teacher that after the foolishnesse of her error shee might at length perceiue the doctrine of the truth This is that Queene of whom it is said vnto the Lord On thy right hand standeth the Queene in a vesture of golde wrought about with diverse colours that is to say adorned on all sides with diverse precious and comely vertues For this is the mother of all that beleeue which regenerateth such vnto salvation as were borne vnto death by whome Christ hath restored more in Grace then perished in Nature To this may be fitly annexed that of Angelomus Stromata Angelomus Stromata August Serm. de Temp 252. Se●● 2. In figura hutu● reginae ven●t ecclesia ex gentibus c. Vnder the figure 〈◊〉 to this Queene the Church of the Gentiles came from the endes of the earth saying aside all earthly desires and vices to heare the wisedome of Salomon that is to say of our peace maker our Lord Christ Iesus who in his flesh loosed the bandes of enmity betwixt God and man Shee came after her olde profane superstitions to heare of inlightning of the faith of the iudgmēt to come of the immortality of the soule and of the hope and glorie of the resurrection Shee came into Hierusalem therefore with a great company not with the one onely nation of the Hebrewes of which the Synagogue did before consist but with all kindes of men and diverse nations throughout the whole world We must also thinke as Saint Augustine very well observeth Aug. cōtra Manich. li. 22. cap. 24. Qua in re hoc pr●mùm d●co c. In which matter first this I say that not onely the tongue of those men but the life also was propheticall and that that whole kingdome of the Hebrew nation was some great Prophet because they were the figure of some great prophet Wherfore concerning them whose heartes were instructed in the wisedome of God the prophecy of Christ and of the church which was to come is to be scanned not only in their sayings but in their doings also but as concerning the rest and the whole body of that nation the prophecie of Christ and the church to come is to be examined in those things which by Gods secret working were done either in them or by them 1. Cor. 10. Namely this I doe gather of him that not only their tongues but also their liues were propheticall so that the history of the olde testament is but as the shell of the nut to the kernell the vaile to the face of Moses the curtaine to the arke the vaine to the silver the letter to the spirit as the combe to the hony the ring of golde to the precious stone inclosed in the base Of this we may see more in Saint Augustine in his seventeenth booke de Civitate Dei his first and third chapters The person and figure sufficiently described and the vse of the doctrine accordingly handled the next thing that offereth it selfe to my discourse is the action of this worthy woman here mentioned Her action may be the better scanned if we wil weigh what the son of God hath testified of her action in this life and of her honour reward and glory in the life to come adioyning here vnto as occasion serveth for elucidations sake such things as are at large written of her 1. King 10. and 2. Paralip 9. to which chapters I must necessarily referre you oftentimes 1. King 10. 2. Chro. 9. because that those things which are briefely laide downe here are amply discoursed of in those former histories Here they are brought in by the way of example there they are laide downe fully in story By this also you shall finde that the old testament is not contrary to the new but that the same spirit was author of them both Aug. cōtra Manich. August de doct Christian lib. 3. cap. 30. Lastly that although there are sundry second helpes to open the scripture as the rules of Ticonius which Saint Augustine hath mentioned de doctr Christ lib. 3. cap. 30. and other rules there specified and such things as many of the ancient fathers mentioned Hilar. de trinit lib. 1. Iren. contr va●ent li. 1. cap. 1. Apocalyps as Hilary lib. 1. de Trinitate And Irenaeus against the Valentinians lib. 1. cap. 1. Yet the best of all that farre surmounteth all other kindes of expositions is to open holy scripture by scripture For the treasuries of the house of David will only be truly and finally opened by the key of David Scriptures will best bee expounded by that holy spirit by which they were endited 2. Pet. 1. as metall wil bee only mollified by fire the adamant hammered only by tooles of his owne nature or as some say sanguine hircino with Goates bloud Iron will only bee drawne by the load stone And because I may strictly follow the line of my discourse I will first by the grace of God speake of such actions as are mentioned of her in this life performed and so by sequele of the rest Things that are spoken of her in this life are these two first her comming to Hierusalem secondly what her actions were at Hierusalem when shee came to Salomon And lest I should counfound both you and my selfe in the multiplicity of these generall heads I purpose first to answere an obiection which might otherwise through occurrence hinder me in this particular discourse Wherein nominately these three branches are incident to be delivered what moued this noble Queene to come to Hierusalē what paines shee tooke in her comming or iourney lastly with what traine shee came and how honorably shee was accompanied and attended vpon in her iourney to Hierusalem The obiections by Gods assistance in few words shall be dissolued Whereas it may bee thought an vnmeet thing both in regard of the sex which is feeble delicate by nature and in regard of the vocation place which this woman was by God called vnto honoured with all namely that a person of her sex and estimation should vndertake to perfourme a iourney of so great travaile a matter of so

great moment as is specificied heere that a woman and a woman Queene shoulde leaue her fathers house her natiue soile and countrey should relinquish her friendes and leaue them so many miles behinde her to visit a king vnknowne vnto her in a forraine land leaving her court and kingdome as a ship without a master a flocke without a sheepeheard an heard without an heard man an house without a guide a quiver without a chaunter a chariot without one to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or coachman to governe it or an horse without a b●●sith the Apostles rule is 1. Tim. 5. that the womās office is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to governe their houses to giue none occasion to the adversary to speake evill moreover that they shoulde not goe about from house to house much lesse from kingdome to kingdome that they shoulde not bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pratlers nor busie boa●es vnto which that sexe is oftentimes too prone in as much as by another rule of the same Apostle it is an iniunction vnto women that Plutarch praecept coniugal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they will learne any thing they should aske their husbāds at home And since by Antiquity Venus shadowing the office of the matrone at home is painted sitting vpon a tortoise or snaile thereby signifying that the chast matrones residence at home was her honour and since Euripides hath observed that Euripid. in Heraclid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 silence modesty and residence at home are honourable iewels in women and since in policie that the absence of the prince might mooue mutinies seditions and rebellions at home in her kingdome all these obiections I refell in this manner by manifold answeres I confesse it is an absurd thing in most mens opinions for a shepheard to leaue his flocke an heardman his cattell the master or Pilot his ship the chariotman his chariot the rider his horse the king his kingdome the wi●e her husband Wil not the seely sheepe then be a pray to the iawes of the Wolfe the heard to the Lyon and beares of the forrest destitute of the heardman the ship in danger of drowning destitute of the Pilot the chariot like to that out of which Phaeton was shaken destitute of the guide the common weale left in a miserable plight and the kingdome without a king the husbande left comfortlesse forsaken of his wife for so long a time And this we may see by the lamentable example of king Richard the second who lost his kingdome and in the end his life by the over-vnconsiderate warres attempted in his owne person into Ireland for by his departure his enimies getting head at home Engl. Chr. at his returne by armes dispossessed him of his regall crowne and dignity Yet these generall rules doe not alwaies overthrow every particular● neither any such particular as this is that is guided by his wisedome by whom princes raigne by whom the actions of the people are ruled moderated and bridled First where it is obiected Chaweer He that suffreth his wife to goe to each hallowes Annal. Ecc. lib. 1. Ann. Christ 9. Ioh. Nicole that it is vnseemely for a woman to travell any long way without her husband and a thing iustly reprooued iustly misliked of our fathers as namely the gadding abroad in pilgrimage heretofore rebuked even by our learned satyricals of our owne nation and what evill in these daies hath come by such that follow the Idole of abomination which the Italians runne a whoring after at Marcade A●cona which Caesar Baronius would miraculously authorise and a Papist writing secretly in England in a booke vnperfectly printed tearmed the iourney of this Queene to Ierusalem In a booke secretly printed nere Henly vpon Thames to bee a pilgrimage and although I say such pilgrimages may be full of scandals suspicion and impiety and hath beene prooved little better then the whoring after the calues in Dan and Bethell condemned by the prophet yet neverthelesse the credite authority and necessity of the iourney of this Queene was nothing impeached or impaired by it as I will make manifest God willing by these reasons that follow First I might answere by Herodotus Apud Acthiopas Aegyptios 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. With these the women vse merchandise buying selling and the men sit at home and spinne Secondly where it may be obiected that this woman had an husband and children I rather am perswaded the contrary and namely mine opinion is that shee was a virgin because this womā had formam synagogae as I prooved before in the figure Psal 45. because Pharaohs daughter and the spouse in the Canticles were virgins and the virgins that be her fellowes shall beare her company Cant. 8.8 wherevnto accordeth that Cantic 8.8 wee haue a little sister and shee hath no breasts what shall we doe for our sister when shee shall be spoken for where it is obiected that it is not likely that a woman was then sole governour I answere that it is most false for it is recorded in the Aethiopian history Aethiopic hist that women by succession had the monarchical government in those times in Aethiopia and long after that governement did endure and this may also be confirmed out of Strabo Strab. lib. 10. 17. that lived a little after Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Some of these were the Generals of the Queene Candaces which in our time reigned over the Aethiopians a vtrago Here is cōfuted the want of learning in them that haue denied it to bee lawfull for women to governe in print divulgated it Act. 8. but blinde of one eie But the chiefest foundation of this argument is to bee taken out of the eight of the Actes of the Apostles ver 27. where it is expressed that Phillip was sent to baptise and catechise a certaine Eunuch Chāberlaine to the Queene Candaces Where the danger is obiected that her kingdome might incurre and how vnseemely a thing it is for a womā to travaile I answere these obiections all in one First that this action was heroicall and extraordinary and proportionable to those actions of the Patriarches and holy Prophets wherein we maie more fitly admire the wisedome of God in the working of it in her then censure it And they that iudge of it otherwise may well be compared to young schollers as Saint Augustine saith Lib. 22. cap. 25. contra faust Manich. that suppose great Latinists misse their congruity when they say Part in frusta secant Some of them divide it peece-meale and are like them that goe about to iudge of Esaias going barefoot Ieremies hyding his girdle in the river Perath Hoseas mariage with Bat diblaij● Ierom. praefat in Hoseam Iob. 8. our Saviours going to the figtree to seeke fruit neere to Ierusalem our Saviour stowping downe writing with his finger on the ground The censure of

the righteous that her memory should be sacred and honourable in all ages to come for that shee came from the vtmost partes of the earth to Ierusalem to vsing Hilarius his bookes inoffenso pede Without tripping or stumbling into error next after the reading of holy writt Nay if women might not haue beene learned the Prophet Ioel would neuer in his second Chap. haue foretold that in the state of the new testament maidens should prophecy Gods spirit beeing powred out vpō the church imediatly after Christ our sauiours ascensiō which should with a mighty floud neuer failing in aboundance of waters to the end of the world water from aboue the whole body of the church as the mist that did use out of the spring amiddest Paradise out of which the riuers issuing watered the garden and made it fruitfull Secondly you must not onely stay here but you must needs proceede somewhat further in the vnfouldinge of these words To heare the wisedome of Salomon As they that looke vpon the sunne ought not onely to consider the brightnes of his face when it is orientall but also sometimes bend themselues to consider the benefit of his reflexion and besides this also him that is the creator of this sunne by which this materiall worlde receiueth light Ambros Hexam 4. die 4. cap. 1 according as Sant Ambrose hath taught lib. 4. hexamer die 4. cap. 1. So in this poinct also you are not onely to consider the wisedome of this Queene in proposing to king Salomon these hard questions but here we are by the way of reflexion to consider that which is added 1. King 10.3 and 2. Chrō 9.2 how well king Salomon satisfied the Queenes obiections how wel he resolued her doubts 1. King 10.3 2. Chro. 9.2 which followeth in these words And Saloman declared vnto her all her questions nothing was hid from the king which he expounded not vnto her These things noted as from the body of the sun wee proceede to consider the benefit of his reflexion and from the reflexion to consider the creator of the sun namely him that made the sun to be the great light to rule the day to shine vpon the earth to separate the day from the night to distinguish seasons dayes yeeres c. so we must not here persist in considering Salomon onely Sy●●s Hymn 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. King 10.3 2. Chr. 9.2 but we must with all let this action of Salomon leade vs by the hand to consider his greatnes wisedome power fullnes of all knowledge whome king Salomon in this action prefigured O! king Salomon the text saith And Salomon declared vnto her all her questions nothing was hid from the king which he expounded not vnto her Which words in opinion import thus much such hard questions as this Queene proposed Salomon answered such darke speeches as this Queene obiected king Salomon cleared such doubtful matters as moved some scruple in her minde king Salomon dissolved all maner of reasons that shee could alleadge by the way of disputation king Salomon satisfied there was no secret of this Queenes heart but immediatly the holy and heavenly wisedome of God that shined in king Salomon a vpon the reference did vnfold it Now if king Salomon a mortall man though a notable figure of Christ coulde so largely and aboundantly and sufficiently answere all this Queenes doubtes and fully satisfie how much more sufficiently is the son of ●od able to satisfie al the doubts that rise in the church which this Queene here figuratiuely representeth and to the comfort of the whole church militant fully answere all obiections that either the flesh the world the devill yea man or ●ngell can mooue being the w●sedome of the father the beloved sonne whom the father hath referred vs to heare Ioh. 5. who hath received the holy ghost not by measure of whose fulnesse we haue received all grace for grace whose name be blessed for ever I conclude here this part for that I haue a little before handled this point by the way of comparison and therefore neede not to reiterate same vide pag. D. The next particular of the second generall that commeth to mine handes in this text to be discussed is how this honorable wise Queen behaveth her selfe in king Salomons court Our Saviour saith shee came from the vttermost endes of the earth to heare king Salomons wisedome The wisedome of king Salomon as I haue sufficiently before declared was not only speculatiue but practical it was not renowmed only as it was called Sapientia but as it vvas also Prudentia neither was king Salomon famous for his vniversall knowledge only but hee was honourably spoken of for that he managed all aff●res of his country kingdome and whatsoever he tooke in hand Sapientia to the root Prudentia to the flower of M●●y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazian in tetrastich Arast Eth 6 vvith great prudence wisedome and discretion and marshalled all things answerable to his place and honour For although sapience prudence be two pretious ●ewels and two vertues of rare excellent effects yet neverthelesse as one is greater then the other so one is more profitable to some states and persons then the other yea sometimes in some persons one of them is not linked with the other yea oftentimes one of them is like to the hearb Moly that Homer speaketh of Odyss μ. in roote the other may more fitly bee compared to the hearb Molyes flower Yet as Naziar zeu saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Both of them are gracious and louely This thing Aristotle hath learnedly obserued and verily pithily by the way of comparison noted in these words And in this antithesis or mutuall reference Wisedome is a vertue meere intellectuall proposing to it selfe things only contemplatiue Prudence an actiue vertue proposing to it selfe operation in such things as are meere pract●ke Wisedome respecteth thinges most excellent in nature yea it seeketh to learne misteries aboue the compasse of nature prudence worketh vpon such matters as are cōmodious for civile life Wisedome regardeth only knowledge and therein reposeth her contentation Prudence respecteth how shee may benefit her selfe others there is her delectation Wisedome considereth vniversals Prudence considereth particulars and how things are in vse and may be well vsed Wisedoms obiect are thi●gs alwaies immutable as they be in themselues and in their causes as far forth as Intellectus agens The actiue vnderstanding which is the eie of mās soule is able to reach Prudence is wholly exercised in matters deliberatiue or in civile actiōs to the life of mā commodious or discommodious in such things I say as are often by their sundry events particularly altered sometimes by one occasion sometimes by another yet alwaies such as serue mans life to some good end or other Wisedome is only behouefull and good for the party that spēdeth his time in contēplatiō but Prudence studieth to benefit it selfe resteth not