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duty_n	apostle_n	husband_n	wife_n	2,839	5	7.4256	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15435	A treatise of Salomons mariage or, a congratulation for the happie and hopefull mariage betweene the most illustrious and noble Prince Frederike the V. Count Palatine of Rhine, Elector of the Sacred Romane Empire, and Arch-Sewer, and in the vacancie thereof Vicar Generall: Duke of Bauaria, &c. Knight of the most noble order of the Garter. And the most gratious and excellent Princesse, the Ladie Elizabeth, sole daughter vnto the High and Mighty Prince Iames, by the grace of God, King of great Britaine, France and Ireland. Ioyfully solemnized vpon the 14. day of Februarie, 1612. In the Kings Pallace of White-hall in Westminster.	Willet, Andrew, 1562-1621.	1613 (1613)	STC 25705; ESTC S120034	52,779	92

Church as most of the ancient writers doe applie it as Iustine Martyr Augustine Hierome and before them Tertullian Origen with others or whether it historically onely describe the prosperitie of the Israelites vnder Dauid when he tooke Bathsheba to wife or vnder Salomon whose mariage with Pharaohs daughter should be here solemnized or vnder Assuerus the great King of Persia when he maried Queene Ester as diuers of the Rabbines entertaine these seuerall opinions or whether this Psalme historicallie describe the marriage betweene Salomon and the King of Egypts daughter but spiritually betweene Christ and his Church which latter interpretation is to be preferred before the rest for here is both somewhat typicall which cannot be vnderstood but of Christ as v. 6. Thy throne O God is for euer and euer which place the Apostle onely applieth to Christ Heb. 1. 8. and somewhat also here is historically and literally to be vnderstood as where mention is made v. 8. of Mirrh Aloes and Cassia of the yuorie palaces v. 12 or temples of the daughter of Tyrus so that here we may say with Tertulliā of the like place Haec aut nega scripta aut quis es vt non putes accipienda quemadmodum scripta sunt maxime quae non in allegorijs parabolis sed in definitionib certis simplicib habent sensum aduers. prax Either denie these things to be written or who art thou not to think that they are so to be taken as they are written which haue a readie and plaine sense not in allegories and parables but in plaine definitions So that this Psalme doth vnder the type of Salomons marriage set foorth the spirituall coniunction betweene Christ and his Church as many of our orthodoxall expositors haue well obserued so then like as a foundation must first be placed and then it must bee builded vpon and in a picture the ground is first laid and then the other colours added so in Scripture the truth of the historie must first be supposed and then the type of the allegorie supplied Non posse allegoriam suscipere istos sermones Celso videtur Epicureis cui id est Marcioni nihil per allegoriam placet exponi Origen We then neither with Celsus the Epicures or wicked Marcion reiect all allegories Ne quis me vim facere scripturae putet sic amare Christum vt auferam historiae veritatem Neither yet will I force the Scripture and so bee thought to loue Christ as I should take away the truth of the history as Hierome saith But I say and resolue with Origene Manente prius historiae veritate spiritualis etiam recipiendus est sensus Although these things haue a spirituall sense yet the veritie of the historie remaining the spirituall sense is to be reteined c. 3. This then is the order of the Psalme beside the prologue or entrance into the Psalme contained in the first verse and the epilogue or conclusion in the last verse The bodie of the Psalme containeth an excellent description first of the Bridegrome to vers 10. and then of the Spouse and Bride vers 10. to vers 16. the Bridegroome is set forth first by his beautie and eloquent speech vers 2. then by his power and good successe vers 3. 4. 5. thirdly by the eternitie of his Kingdome with the cause the righteousnesse thereof vers 6. 7. fourthly by his glorious vnction and inauguration vers 7. 8. fifthly by his honourable companie and attendance vers 9. In the second part first the dutie of the Bride is prescribed vers 10. 11. with the effect thereof so shall the King haue pleasure in thy beauty Secondly her glory is described 1. by the subiection of some and their presents vers 12. Secondly by her apparrell and ornaments vers 13. Thirdlie by her companie and attendants vers 14. Fourthly by her progresse and other complements vers 15. Fifthly by her issue and incrementes vers 16. The dutie of the Spouse here set foorth is threefold her loyall obedience in harkening vers 10. her faithfull remembrance of her spouse in forgetting her fathers house vers 10. her seemely reuerence in doing obeysance vnto her Lord vers 11. Hearken O daughter and consider incline thine eare 4. The first thing which the wife must yeeld to her husband is obedience as the Apostle exhorteth Wiues submit your selues vnto your husbands Ephes 5. 22. it is their dutie they must doe it as to the Lord and it is a comely thing as it is comely in the Lord Coloss. 3. 18. it is both profitable and seemely or pleasant that there should bee amitie and concord betweene the man and wife as it is in the Psalme ecce quam bonum iucundum Behold how good and pleasant a thing it is brethren to dwell together in vnity Psalm 133. 1. many things are good and profitable but not pleasant as affliction and chasticement which at the first seemeth not to be ioyous but grieuous but afterward it bringeth the quiet fruit of righteousnesse Heb. 12. 11. But this domestical concord is both fruitful delightful profitable and amiable it bringeth gaine without paine This was imposed as a perpetual law in the beginning vpon we man Thy desire shall be subiect to thine husband and he shall rule ouer thee Genes 3. 16. Those women then inuert the order of nature which denie subiection to their husbands 5. Leah and Rachel were obediente vnto Iacob both in ciuill things in that they went away with him being sent for into the field not returning to take their leaue of their father Genes 31. 3. and in spirituall in giuing vnto Iacob their images and strange gods with the rest of the familie as is most like to be made away Genes 35. 2. Zipporah though very loth yet was content by direction from her husband as is most probable to circumcise her child Moses being weake and not able himselfe to do it Exod. 4. 25. But Iobs wife seemeth to haue been a peruerse and refractarie woman who dispised his counsell in framing her selfe to patience wishing her husband to curse God and die that he was faine to take her vp roundly giuing her the terme of a foolish woman Iob 2. 10. 6. The man is the womans head 2. Cor. 11. 3. as if the bodie should spurne against the head so is the opposition and gainesaying of a woman to her husband as the Moone applieth it selfe and turneth to the Sunne and borroweth of his light so should a woman be guided by her head as the earth drinketh in the raine that falleth from heauen so should the wife receiue the good counsell of her gouernor And as she is compared to a vine Psalm 128. 2. so should she shew her selfe as plyable and tractable as the vine which is apt to be bowed and turned euery way as wine mingled with water though the water be the greatest

THE EXPLICATION OF the Psalme THe Church this daughter is to cleaue to Christ she friends forsakes Christ her to fauour doth receaue and she her Lord him makes Tyre shall bring gifts with the rich rout the truth shall Gentiles winne Prosperitie is the robe without the glorie grace within The Virgines that is faithfull men Christs Temples doe frequent For fathers to the Church children Kings of the earth are sent The application The wife the parents must forget and yeeld obedience The man in 's wife his loue must set and she him reuerence Friends celebrate the mariage feast with gifts sent to the Bride The inner parts must not be least whatsoeuer is beside The Bride is brought home chearefully with Virgine many one To her is giuen posteritie for fathers which are gone The Conclusion So fruitfull be these Princes wed long life to each we pray And mutuall i●y in mariage bed to them God grant for ay THE CONTENTS OF this Treatise In the first part VNder whose person the Prophet speaketh sect 1 Whether the sense of the Psalme be historicall onely or beside mysticall sect 2 When allegories may bee followed ibid. The methode of the Psalme 3 Of the dutie of wiues to their husbands 4 Examples of obedient wiues 5 In what things a woman should be subiect 7 What manner of subiection the wiues ought to be ibid. When wiues ought to be heard 8 The Church how the daughter of Christ sister and Spouse 9 The Scriptures containe al things necessarie to saluation ibid. Husbands should not suffer their wiues to bee of a strange religion 10 The loue of the husband greater then of the parents 11 Parents yet not altogether to bee neglected 14 How the Church must forget her father 15 The Romanists reteine the superstitious rites of the olde Pagans ibid. The man and wife equally bound the one to the other 16 Loue between man and wife must be mutuall and reciprocall 17 Examples among the Heathen of most louing Husbands and Wiues 18 The inward beautie to be preferred before the outward 20 The inward beautie not graft by nature but wrought by grace 21 How the man should erre in the loue of his wife 22 Too much fondnes in maried persons not commendable ibid. How the man is the image of God 24 Of two kinds of worship religious and ciuill ibid. How they are distinguished ibid. The religious onely due to God 27 One adoration due to Christ as God and man against Bellarmine 28 The natures of Christ not to be seuered ibid. The application of the Psalme to the present occasion 30 THE CONTENTS OF THE second part OF the rich citie Tyrus sect 1 A k●ngdome prospereth more by clemencie then tyrannie 2 The description of a mercifull and good Gouernour such as by Gods goodnesse the Church and Common-wealth of England at this present enioyeth our gracious King Iames and long may we enioy him 4 Of diuers kinds of gifts 5 Against briberie and corrupting of Iustice by gifts ibid. A false religion enemie to peace 6 The peace of England for 55. yeeres how it may bee continued 8 The chiefe ornamēts of womē 9 The vaine care and studie for adorning the bodie 10 Against Iesabels painted face and borrowed haire 11 Against the gorgeous adorning of outward temples and neglecting the inward 12 Against the whore of Babylons costly robes 13 That it is lawfull for Nobles to vse costly garments ibid. Against sumptuous garmēts ibid. Why the Church is likened to a Virgine 14 The first fruit● of all our acts must be consecrated to God 15 Of diuers kinds of Virgines 17 Spirituall virginitie preferred before carnall 18 Modestie and chastitie required specially in noble Virgins ibid. Publike solemnities lawfull 19 Diuers kinds of processions 20 Against popish processions 21 The Church must bee frequented in publike processions 23 Against the pride of virgines and women in their apparell 24 Against affected nicenes in shooes and in going ibid. A man is not to weare the womans apparell ibid. How a Virgine by putting on a souldiers apparel saued her virginitie ibid. Of the great encrease of the Church 25 Kings both the fathers and children of the Church ibid. How children are borne to the Church in stead of her fathers 29 The chiefe regimēt of the Church belongeth to secular Princes ibid. The Virgine Mary cannot be said to be our hope ibid. The application of the Psalme to the present honourable mariage of the illustrious Princes 30 THE FIRST PART OF THE DVTIE OF THE CHVRCH TO CHRIST AND OF THE Wife to the Husband PSALM 45. Vers. 10. 11. 12. 13. 14. 15. 16. 10 Hearken O daughter and see or consider incline thine eare forget also thine owne people and thy fathers house 11 So shall the King delight in thy beautie for he is thy Lord and reuerence thou him TWo things are first brieflie to bee touched before I descend to the content of these verses of the author or writer of this Psalme and of the matter who speaketh here and of what for the first there are diuers opinions 1. Some thinke that God the Father thus speaketh of his Sonne my heart will vtter a good word vers 1. Which they vnderstand of the ineffable generation of the Son the eternall word of God so Augustine and Isidore with other 2. Some thinke that Christ speaketh here of himselfe My tongue is the penne of a readie writer which Origen vnderstandeth of the swift preaching of Christ who taught but a short time in earth vniuersus orbit praedicatione eius impletur and all the world is filled with his preaching Hierome giueth this sense Christus euangelij strictum sermonem exarauit in tabulis cordis Christ did graue the compendious speach of the Gospel in the tables of the hart but neither of these opinions can stand because of these words vers 7. God euen thy God hath anointed thee with the oyle of gladnes aboue thy fellowes for this neither the Father can vtter of his Son nor Christ the Son of himselfe 3. Tertullian taketh Dauid to be the writer of this Psalme accingere inquit Dauid ense c. be girded with a sword vpon thy thigh saith Dauid so also Isychius Dauid patrem vngentem dixit Dauid calleth the Father the anointer c. But the Prophet speaketh of a Kings daughter which should be brought vnto the King vers 14. now in Dauids time Salomon his son was not married to Pharaoh the King of Egypts daughter and he speaketh not of himselfe as the words shew 4. Their opinion then is rather to bee receiued that thinke this Psalme to haue been endited by the sonnes of Korah or some one of them as Lyranus or some other Prophet that is not named as diuers of the Psalmes are by such composed 2. Now concerning the argument and matter of the Psalme the question is whether it onely speake of Christ and of his spirituall marriage with the

ashamed also to call vs brethren Hebr. 2. 11. The Church also is a mother in respect of the faithfull which are begotten to the faith so Ierusalem which is from aboue is the mother of vs all Galat. 4. 26. Now then the Church must heare Christs voice Christs sheepe will heare his voice Iohn 10. 16. they wil neither heare nor follow a stranger ver 5. Christs voice is not to be heard but in the Scriptures therefore other doctrine must not be receiued of the Church then is taught and deliuered in the Scriptures This directly impugneth the popish opinion of vnwritten traditions which they bring in beside yea contrary to the scriptures which they hold not to conteyne all things necessary to saluation But the Apostle saith otherwise that the Scriptures are able to make one wi●e vnto saluation and to make the man of God perfectly prepared to euery good worke 2. Timoth. 3. 15. 17. If perfect wisedome then bee found in the scriptures what need is there of any other additions whatsoeuer is added to that which is perfect sheweth a defect and is superfluous Therefore Tertullian saith excellently Nobis curiositate non est opus post Christum Iesum nec inquisitione post Euangelium Wee need no curious inuention after Christ nor no inquisition after or beside the Gospell If any will search further he is like a way●aring man without a guide in a desert country and as a shippe on the sea without a Pilot to leaue the scripture is a way to error not a stay from erring as he againe worthily saith Credunt sine scripturit vt credant aduersus scripturas They beleeue without Scripture that they may beleeue against Scripture 10. Then to conclude where I began the duetie of the wife is to be directed by the husband beeing a man of vnderstanding as in all other ciuill matters so specially in religious exercises Those wiues are to blame that refuse heerein to be guided and those husbands more which do not vse heerein to direct their wiues but suffer them euen vnder their nose as we say to practise a contrary and the same a false religion As many themselues protestants but cold ones you may well thinke doe suffer their wiues to be popish recusants it is an excellent saying of Ambrose In mulurum insolentia etiam mariti notantur Ambrose in 1. Cor. 1. 14. Euen the husbands are noted in the insolent behauiour of their wiues A wife suspected in religion maketh also her husband to be suspected Some women may bee so wilfully bent and so frozen in their superstitious dregs that they will not be remooued I therefore onely speake against such carelesse husbands as make no great conscience what religion their wiues bee of neither take any great care to haue them better instructed They remember not that saying of the Apostle What concord hath Christ with Beliall or what part hath the beleeuer with the Infidell 2. Cor. 6. 11. And what true loue can there be betweene a protestant and a Papist a professor of the true faith and a detester thereof Tertullian saith right Domino non potest pro disciplina satisfacere habens in latere diaboli seruum One cannot satisfie the Lord for religion hauing the diuels seruant lying by his side That Heathen Moralist spake diuinely That a woman should haue no friends but such as are her husbands and because the Gods are the chiefest friends the wife should acknowledge no other Gods but those which her husband worshippeth and so hee concludeth That no sacred dutie performed secretly and by stealth by the wife is acceptable to any of the gods But our ancient Christian writer much better In Ecclesia Dei pariter In connubio Dei pariter They must be in the Church of God together and in Gods marriage bed together Thus while they accord in religion and the wife followeth her husbands pious direction all other things shall prosper and vnitie in religion will bring forth cheerfulnesse and alacrity in euery action Eleemosynae sine tormento sacrificia sine scrupulo cotidiana diligentia sine impedimento Their almes shall be without grudging their spirituall sacrifice without offending their daily diligence and endeauour without hindring c. Forget also thine owne people and thy fathers house 11 First touching the literall and historicall sense here is expressed the fidelitie and neere coniunction of the wife to her husband that in regard thereof euen the father and fathers house must bee forgotten therefore at the very first institution of marriage this rule was giuen For this cause shall a man leaue father and mother and clea●e to his wife Gen. 2. 25. The wife must not for any others sake forsake the guide of her youth nor forget the couenant of God Prou. 3. 17. Where two reasons are giuen because her husband though now olde was somtime young and a guide to his wife in her youth when shee could not gouerne her selfe as he pleased then so must he still and the other reason is because a couenant was made betweene them before God which must not be broken Thus Sarah first and afterward Rebeccah Leah also and Rachel left their countrie father and fathers house and did follow their husbands Abraham Isaac and Iacob 12 Michol Sauls daughter hearkened not to her father but against his minde preserued the life of Dauid her husband 1. Sam. 19. 12. Yea the Heathen women by the light of nature were taught to preferre the loue and life of their husbands before all other as Cleopatra Antiochus daughter the great being giuen in marriage to Ptolomeus Epiphanes with an intent to make away her husband yet tooke her husbands part against her father which is thus briefly touched in Daniel She shall not stand on his side neither be for him Dan. 11. 17. Diuers such examples of noble women that were faithfull to their husbands and kept continuall remembrance of them are alleaged by Hierome as Bilia the wife of Duellius when her husband being cast in the teeth that he had a strong breath and was angrie with her that she told him not of it made this modest answere Fecissem nisi putassem omnibus viris sic os olere I had done it but that I thought euery mans breath to smell so Martia Cato his daughter mourning for her husband being asked Quem diem haberet luctus vltimum ait quem vitae What day shall be the last of her griefe the same saith shee that shall be of my life Valeria the wife of Seruius would not consent to marrie any other saying Seruium semper viuere That her husband Seruius liued still 13 For such is the ordinance of God that man and wife are counted one flesh Genes 2. 24. To diuide then and sunder the affection betweene man and wife were all one as to rent one member from another Like as then in a picture the first colours which

are drawne ouer with new are forgotten and no more appeare And as a plant graft into a new stocke knoweth his former place no more but is incorporated into the other and as a piece of cloth taken to mend a garment is now become a part of the same so the neare coniunction of the woman with the man doth obscure all other kindreds euen as the sunne doth darken the starres and as Abimelech said to Sarah of Abraham that hee was the vaile of her eyes Genes 20. 16. that shee should not looke vpon any other so mutually the husband and wife are each to other both a vaile to their eyes and a couer to their affections not with the eye to face or fancie or with the heart to embrace any other Among the Romans the custome was that the Bride comming home was not suffered to goe ouer the threshold her selfe but was carried ouer and the Boetians had the like fashion to burne the axeltree of the cart before the doore to signifie that the wife was to keepe home not to gad abroad or thinke of her remoue but to settle her affection vpon her husband and house affaires and the same may seeme to be the meaning of the word husband as if you would say an houseband he is as a band to hold and keepe his wife at home 14 But though the woman must forget her fathers house in comparison of her new house and husband yet her dutie to her parents must not bee forgotten It is then spoken comparatiuely as many like places are frequent in Scripture not vttered simply absolutely Indeed it is the fault of many that are preferred in marriage who seeme to forget their poore parents For which cause our blessed Sauiour findeth fault with the Iewes Corban in giuing to the altar and neglecting their parents Marc. 7. 11. So did not Ioseph who being married in Egypt and aduanced to great honour forgot not his aged father Iacob nor yet was Dauid carelesse of his Parents but in the middest of his troubles committed them to the custodie of the king of Moab 1. Sam. 22. 4. Ambrose doth well taxe such forgetfulnesse in children of their parents Non pudet te filia si te ingrediente in ecclesiam alienis manus pretermissa filia anus mater extendat dum tu transeas sublimi callo c. Art not thou ashamed O thou daughter that when thou entrest into the Church thine aged mother should put forth her hand to an other omitting her daughter while thou passest by with thy necke stretched out wearing iew●ls and rings c. So then the husband must bee preferred and yet the parent not neglected the one in the first place must be remembred but the other not altogether forgotten and reiected So Hierome shall shut vp this place who thus writeth Seruite patribus futuri patres seruite matribus vt coni●ges vestrae mereantur matres nuncupari Obserue your fathers you that hope to be fathers and be seruiceable to your mothers that your wiues also may be thought meet to be called mothers 15 Now the spirituall sense of these words doth leade vs to vnderstand it of the Church shee must forget her people and fathers house either the idols which she worshipped in the time of Pagan idolatrie for so they called their idols their fathers Ierem. 2. 27. saying vnto a tree thou art my father and to a stone thou hast begotten me Thus Cyril or the diuell may bee vnderstood who is the father of the wicked as Augustine Vndecunque venerunt gentes à patre diabole venerunt sed patri renuntiauerunt From whence soeuer the Gentiles came they came from their father the diuell but they haue renounced their father or the Iewish rites and ceremonies are here insinuated which must be left and forgotten vnder the Gospell as Lyranus or generally as Iustinus Martyr interpreteth these words doe teach vs to forget our oldcountries manners what soeuer which sense is more full then the rest The Church of God then is admonished that being called from Iudaisme and Gentilisme she should retaine neither their superstitions in religion nor errour of life conuersation here then the Pseudo-Christian Romanists may iustly bee taxed who in their superstitious seruice doe retaine many rites of the old Pagan Romans their predecessors and maintaine many of their points of doctrine As in their fasts and abstinence from meate their festiuals idols multitude of saints censings purgatorie free will and in many such like they reuiue the old Pagane fashions and opinions And this their corrupt imitation of them is iustified by one of their owne Bishops and not one of the meanest of them namely Gregorie the first who giueth this aduice Festa paganorum sensim in Christianae esse commutanda quaed●m ad eorum similitudinem facienda vt facilius fides Christianae accederent The Pagane feasts must bee by little and little changed into Christian festiuals and some things must be done like vnto them that they may the more easily bee brought to the Christian faith But S. Paul hath giuen vs another rule not to doe euill that good may come thereof Rom. 3. 8. And herein I preferre Tertullians iudgement who giueth this caueat touching the doctrine of the Heathen Philosophers Quid Athenis Hierosolymis quid Academie Ecclesiae quid h●reticis Christians What hath Ierusalem to doe with Athens the Church with Plato his Academie Christians with hereticks And of Plato the best and most diuine of all the Philosophers he saith Doleo bona fide Platonem omnium haereticorum condimentarium factum I am sorie in very deed that Plato hath giuen the taste and assay to all heretickes And concerning other Heathenish rites and fashions hee giueth this rule Vt nihil dandum idolo sic nec sumendum ab idolo As nothing must be giuen to an idoll so neither must any thing bee taken from an idoll 16 And to returne to the duties of carnall marriage as this last point concerneth the spiritual as wiues are taught to haue their husbands bed in remembrance and to keepe themselues true and faithfull vnto them so men must also to their wiues fidelity be answerable in the like chastitie againe euery man must keepe him to his wife as the woman must hold her selfe to her husband according to the Apostles rule 1. Cor. 7. 3. Augustine saith well to this purpose Intactam quaeris intactus esto puram quaeris noli esse impurus c. tu exigis hoc ab vxore non vis reddere hoc vxori vis vxorem tuam victricem esse tu victus iaces c. Dost thou seeke a wife vntouched of others be not touched thy selfe wouldest thou haue her pure be not thou impure And againe Dost thou require this of thy wife and wilt not thou render it to thy wife wilt thou haue thy

Angell Reuel 21. knew by the outward preparation of the body what Cornelius and Iohn intended to doe This difference in the outward behauiour is well obserued by Origen out of the parable Mat. 17. how that the seruant that ought so many talents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 procidens adorauit falling downe worshipped ver 26. but the fellow seruant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 procidens rogauit falling downe entreated onely 27. Heere then we refuse the popish curious distinction of religious worship the higher and lower that due onely vnto God this giuen vnto Saints and the ciuill honour they make a third kind But the Scripture acknowledgeth but one onely kind of religious worship and that due only to God the Angel simply forbiddeth Iohn to worship him and biddeth him to worship God Reuel 22. 9. The Angel would not simply haue refused religious worship if any part of it had beene due vnto him vpon the which place Ambrose thus inferreth Nec Dominus vtique se adorari pateretur nisi quia Deus est Neither the Lord would haue suffered himselfe to bee worshipped but that he is God Augustine also so vnderstādeth that place Recte scribitur hominem ab Angelo prohibitum ne se adoraret sed vnum Deum It is well written that man was forbidden by the Angell to worship but God onely And further the same father sheweth what manner of worship is due to Saints Honoram●s eos charitate non seruitute c. Wee honour them by charity not by seruice And againe as hee is cited in one of their owne Councels Eo societatis et dilectionis cultu honoramus quo in hac vita sancti homines a nobis colipossunt We honour them with that fellowship and louing reuerence or worship wherewith holy men may be worshipped in their life What is that else but a ciuill kind of worship although in a higher degree as the King and his counsellers are reuerenced with a ciuill honor yet one more then another the worship then which is giuen to the creatures admitteth diuers degrees but not other kinds And so Cyrill shall conclude this place Sanct●s Martyres 〈◊〉 adorare consuenimus laudamus eos potius summis honoribus quod proveritate strenue certarunt Neither vse we to adore Saints wee set them foorth rather with great honors because they did striue valiantly for the truth 28. But to adde somewhat of the spirituall sense the Church is heere taught to adore Christ in his humanity as being her most high and mighty Lord the Apostle saith alleaging a place out of the Psalmes when hee bringeth in his first begotten sonne into the world he saith let all the Angells worship them Hebr. 1. 6. Hee is worshipped with Diuine worship as God and man whereby the way I will giue a touch of that notable error of Bellarmine who affirmeth directly that the Diuine worship called latria is not due vnto Christs humanity but the inferior religious worship which is giuen vnto creatures as Angels Saints called dulia but yet there is a higher degree called Hyperdulia a Superseruice as we may call it which hee saith their Diuines doe attribute soli humanitati Christi et matri eius onely to the humanity of Christ and to his Mother c. But if two kinds of adorations belong vnto Christ one as he is God an other as he is man how farre will this be from the heresie of Nestorius who affirmed two persons to bee in Christ and so consequently two Christs for adoration is a dutie giuen vnto the whole person if two adorations two persons and therefore the Fathers assembled in the Ephesine synode against Nestorius did labour to prooue that Christ God and Man was to bee worshipped with one entire adoration as Cyrill prooueth it by that place Iohn 9. 33 37. Vnum filium adorauit caecus à natiuitate quis est Domine filius Dei vt credam in eum Christus vero seipsum cum corpore ostendebat qui loquitur tecum ipsa est The man which was blind from his birth did worship one sonne who is the sonne of God Lord saith he that I should beleeue in him but Christ sheweth himselfe with his body hee that speaketh with thee 〈◊〉 hee c. And in the other place the same Cyril directly thus affirmeth with the rest of the Fathers of the Ephesine counsell Vnus intelligitur Christus vna seruitute cum carne adorandus One Christ is vnderstood to be adored with one seruice together with his flesh and heereupon they made this Canon Si quis audet dicere assumptū hominē coadorandum Deo verbo et conglorisicandum ac non potius vna supplicatione veneratur Emanuel vnamque glorificationem dependit anathema c. If any dare say that the man assumed is to be worshipped and glorified together with the word and dooth not rather with one supplication worship Emmanuel and giue vnto him one glorification let him bee an anathema that is accursed Now that deuise of Bellarmine cannot serue his turne that this kinde of worship is to bee giuen to Christ. Si seorsim humanitas Christi consider●tur If the humanity of Christ be considered apart for this is a meere imaginarie supposition for then is it not Christs humanity if it should be seuered from him adoration is a thing in act that also must be in act to the which adoration is giuen but such an humanity as Christs is seuered in Christ cannot be I omit heere that other error in that hee ioyneth Christs humanity which is vnited in one person to his Godhead and the Virgin Marie to be fellows together in this kind of Worship but I leaue this as impertinent to our purpose onely I send him away with that saying of Tertullian against Marcion Non valebit blasphemiae surculus arescet cum suo artifice This branch of blaspemy shall not prosper it shall wither with the author 29. Now to conclude and to end where I began with the reciprocall and mutuall dutie that ought to be between man wife as she is to obserue her husband so he must be kind and louing Husbands must not be bitter to their wiues Coloss. 3. 19. They must dwell with them as men of knowledge and giue honour to women as vnto the weaker vessell 1. Pet. 3. 7. A brittle vessell if it be not handled charily will easily bee broken and so a woman not discreetly vsed may soone be spoyled much may by gentlenesse bee obtained on each side which by rigor and churlishnes cannot be compassed That fable hath heere a good vse how the Sunne with his still heate caused the wayfaring man to lay aside his garments which the wind with his boysterous blasts could not plucke from him So married couples should seeke to win one another by lenitie not to weary them by extremity But as it is said of Cyrus souldiers that