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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

calentem recentis fidei conuersionem nouus semper ardor accendat Studie that a new heate of zeale may stillkindle the warmth of your growing faith And now nothing remaineth but that with our earnest prayers and desires wee helpe forward this ioyfull entrance into so great expected happinesse This famous kingdome of our nation hath ioyned in matrimoniall affinitie diuers times with other adioyning countries with Germanie France Spaine but with the two latter vnhappily Out of France came that manlike Ladie which was the firebrand of the ciuill wars betweene the houses of Yorke and Lancanster Out of Spanish blood budded that branch that ouershadowed the Gospell in England but with the other the nuptiall coniunction hath bin prosperous the valiant Germanes haue taken wiues from vs as Henrie the fifth Emperour maried Maud King Henrie the first his daughter and our Kings haue taken wiues from them Edward the third tooke to wife Queene Philip the Earle of Henaults daughter that fruitfull Ladie that bare vnto the King diuers sonnes Richard the second had to wife Queene Anna the sister of Wencelaus King of Bohemia a religious Lady whom Thomas Arundel Archbishop of Canturburie preaching her funerall sermon commended for her piety that she had the foure Euangelists in English with the Fathers expositions vpon them And wee see to all our comforts the hopefull fruit of matrimoniall amitie with Denmarke which is part also of Germanie This coniunction with France and Spaine was like to that mixture of clay and iron wherewith the toes of the image which Nabuchadnezzar saw in his dreame were tempered but it would not hold though they were by humane seed and carnall affinity ioyned together But this matrimonial combination contracted with Germanie doth represent vnto vs the two tallies or pieces of wood which the Prophet put together whereby hee signified that Israel and Iuda should grow into one people This former experience of such louing coniunctions biddeth vs by Gods grace to hope well of this God for his mercy sake heape and accumulate all his graces vpon your Princely persons and giue you the blessing of Salomon that obtained together with wisedome honour and riches The Lord giue vnto your Highnesse most worthie Princesse the deuotion of Helena Constantine the Emperors mother the courage and magnanimity of Dominica wife to Valens the Emperour the charity of Placilla the fruitfulnesse of Eudoxia the fauour of Eudocia the piety of Pulcheria the wisedome of Sophia And to come nearer home the honour of Maud the Empresse the godlinesse of Queene Anne and goodly encrease of Queene Philip before mentioned and the prosperity and long life of Noble Queene Elizabeth Vnto your excellencie Right worthie Prince wee wish the like happinesse the pietie of Constantine deuotion of Constantius victorie of Theodosius the elder zeale of Valentinian clemencie of Theodosius the younger and to giue instance of your owne nation The victorious successe of Henrie the fifth that married Maud the daughter of King Henrie before named The blessing of God rest and remaine with you both euen that blessing pronounced in the Psalme thy wife shall be as the fruitfull vine Psal. 128. 2. whereupon Iustine Martyr giueth this good note alleaging that saying in the law how euery one shuld sit vnder his owne vine that is euery one should be content with his owne maried wife as Ambrose writeth of the Emperour Gratianus Such louing contentment and pleasant repose we assuredly trust God will giue vnto each of your Highnes vnder your vine In the vine three speciall things excell the tendernes thereof the pleasantnes fruitfulnes as was excellently obserued by that learned Bishop in his sermon for the vine euery way easily windeth and turneth with the grateful shadow delighteth and with the fruit thereof cheareth the like flexible disposition and mutuall delectation and fruitfull propagation the Lord graunt vnto your Excellencies The Lord Christ turne your water into wine with which miracle the Lord sometime graced the mariage in Cana of Galile that is all sorrow and heauinesse into ioy and gladnesse as that place of scripture was well applied by another reuerend Bishop to that present occasion Among the Grecians it was a fashion when they sacrificed to Iuno their Goddesse of mariage they tooke away the gall from the rest of the sacrifice signifying thereby that there should be no bitternes in mariage But our holy Apostle much better directeth husbands not to be bitter to their wiues Coloss 3. 19. Such pleasing contentment and amiable grace God will send we trust to this sacred mariage Lastly this most happie mariage we hope to see furnished and accompanied with store and plentie of all blessings which Christ our Lord decreed in heauen the King our Soueraigne ratified in earth The most worthie Archbishop as a spirituall father in the royall Chapell consecrated and blessed and two learned and pious Bishops as the most loyall and louing friends of the honourable Bride and Bridegrome by their pithie exhortations and prayers in the sacred pulpit dedicated And so I conclude wishing vnto both your Excellencies that blessing which the Elders of Israel gaue vnto Boaz and Ruth The Lord make thy wife that commeth into thine house like Rachel and like Leah which both did build the house of Israel Ruth 4. 11. And as the Lord promised that Abrahams seed should be as the starres of heauen Gen. 22. 17. as Hierome well saith Abraham pro filijs claritas ostenditur astrorum Abraham in stead of children is shewed the starres of heauen So God make your Highnesse seed as the starres of heauen in glorie and multitude and your princely persons as the Sunne and Moone to giue light and shine many daies in the Church of God and after to be as bright and glorious starres in the kingdome of heauen through Iesus Christ the only Sonne of God and true Sunne of righteousnesse to whom be praise for euer Your Highnesse in all dutie and seruice readie to be commanded in the Lord Andrew Willet SALOMONS MARIAGE Song out of the 45. Psalme The translation of the Psalme Vers. 10. NOw hearken daughter and consider thy heedfull eare incline Thy fathers house no more remember count it no longer thine 11 So in thy beautie only shall the King much pleasure take Therefore thy Lord thou must him call and t' him obeysance make 12 The citie Tyrus of such fame shall presents to thee bring The rich people eke of the same shall giue each costly thing 13 The Kings daughter within behold with glorie bright doth shine 14 Her garments are all of wrought gold and needle worke so fine The Virgines in her companie doe follow after fast 15 The Kings palace most chearefully to enter they make hast 16 In stead of fathers vnto thee thy children vp shall stand Which may renowned Princes bee euen throughout euery land

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

part is called wine still and as where two voices concurre together in singing the tune or song is carried chiefly by the base and greater voice so should the man in domesticall affaires beare the chiefest stroke and be most regarded the man and wife should be as when two parts are sung in one so should they accord as a melodious harmonie together Tertulliane speaking of the sweet exercises which men and wiues among the Christians vsed together saith Sonant inter duos Psalmi hymni mutuo prouocant quis melius Deo suo canet Psalmes and Hymnes giue a sound betweene two and they striue who should sing best vnto God And againe a little further to insist in this similitude a woman should herein be like vnto a Musitian which not pleasing himselfe in his owne voice soundeth out the harmony by the helpe of a pipe so should a woman speake by an others that is her husbands tongue as a piper by his instrument which is the Apostles precept to women not to speak in the congregation that is in the presence of men 7. But though obedience be required in wiues yet it is with a double limitation both for the matter wherein and the manner how this obedience should be performed for first a woman is bound but onely in things lawfull if any thing be commanded either against charity or piety this bond holdeth not Abigaile is a president for the one and Michol for the other for the one sent releefe vnto Dauid against churlish Nabal her husbands mind 1. Sam. 25. and the other saued her husbands life against her Father the Kings mind 1. Sam. 19. 17. And the like case is if the husband should enioyne his wife any thing against the worship of God for if in the case of wilfull desertion when the husband departeth from his wife shee is no longer bound 1. Cor. 7. 15. Much lesse is shee in subiection when as the man manifestly forsaketh God and so Hierome saith well In coniugio constituta non solum conings placere debet sed ei qui indulsit coniugium She that is setled in the married state must not so much please him that is married as him that instituted marriage Againe for the manner the subiection of the wife must not be slauish or seruile as the Turkes and Moores at this day vse their wiues as their slaues but it must be sociable and amiable God made woman to bee helping vnto man Gen. 2. 18. not to be an vnderling to be a guide in the house to saue not to be a drudge and a slaue Ambrose heereof writeth well Mulier deferat non seruiat regendam sepraebeat non co●rcen●m indigna est coning to quae digna est iurgio The woman must obserue not serue and yeeld her selfe to be ruled not constrained shee is not meet for marriage bedding that hath neede of continuall chiding Neither let the woman think that in this manner to be in subiection is an hard condition but it is rather a benefit for the weaker vessell to haue a stronger to defend her and the more simple to haue a wiser to direct her and therefore the husband is called the guide of her youth Prouerbs 2. 17. Like as he obserueth well that mothers loue their sonnes best as most able to helpe them and Fathers their daughters as most needing their helpe So women should yeeld to their husbands obedience because of their protection and defence This kind of seruice is a freedome rather then a thraldome a liberty not a captiuity as Ambrose obserueth wel Haec seruitus Dei donum est et in loco benedictionis Isaac eam dedit Esau. vt seruiret fratri suo benedictionem enim poscebat a patre This kinde of seruice is the gift of God and Isaac gaue this as a blessing to Esau to serue his brother for hee asked a blessing of his Father Wiues then must not bee vsed as hirelings and mercenaries but as fellowes partners nor commanded imperiously as seruants but entreated louingly as ioynt tenants Euen the heathen Romane Emperours thought it reasonable that such a louing fellowship should be betweene man and wife as may appeare by their fauourable Lawes made in that behalfe as if a man married his maide the law saith shee is not to bee compelled to doe thy drudgerie And againe against the wife of him that is dead the heyres cannot haue an action for wasting of the inheritance the reason of the law is the wife is taken as a partner both of humane things and of the Diuine house that is a partaker of humane society and fellowship and of diuine community and worship 8. Now further as the wife is bound to listen to her husband as her domestical instructer so the husband is to giue care also to his wife as a mutuall comforter true it is that where the wife aduiseth yll her speech is to bee reiected as Iob put off his wife that tempted him to blaspheme God with the reproachfull terme of a foolish woman as Origen bringeth in Iob thus speaking to his wife Tu facta es deterior Eua in insipientia sed ego non effectus sum Adam in stultitia Thou art become worse then Eua in foolishnes but thou hast not made me as Adam in sottishnes yet where the wiues counsel is wholesome and reasonable it is fit the man should regard it as fit and seasonable The Lord said vnto Abraham in all that Sara shall say vnto thee heare her voice Gen. 21. 12. The Shunamites husband followed her aduice in making prouision to entertaine the Prophet 2. Kings 4. 10. But the fashion of many vnwise and vnthrifty husbands is contrary in these daies who if in time they would haue giuen eare to the friendly aduise of their wiues which of a stubborne and wilfull mind they scorned would haue salued their credite saued their estate and preserued their health This then maketh a good medlye and soundeth foorth a sweet melody when man and wife doe one embrace the others louing counsell it is like as bands being twist one about an other are the stronger so are they by their mutuall instructions strengthened 9. But seeing that Pharaohs daughter heere being spoused to Salomon beareth a type figure of the daughter the Church We must not dwell wholly in the literall sense but leaue some place also for the spirituall for as Tertullian well saith Res in literis tenentur vt literae in rebus legantur lib. de resurrec The things are conteyned in the letters that the letters may bring vs to reade the things The Church then is this daughter heere spoken vnto shee is Christs daughter as he is God the euerlasting Father Isay. 9. 6. So Pharaohs daughter was as Salomons daughter in respect of his princely gouernment she is also his sister Cant. 5. 1. As he is man and tooke our nature so hee is not

toward her husband And to this purpose Saint Peter alleageth the example of Sarah that vsed Abraham most respectiuely in speach calling him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adonai Lord 1. Pet. 3. 6 as we reade Genes 18. 12. So did Bathsheba to King Dauid calling him Lord and bowing vnto him 1. King 1. 16. 17. And if it be here said that she did this reuerence to him as King not as her husband though it were I confesse so much the greater because hee sustained both persons yet that some honour is due vnto the single person of the husband looke vpon Abigails example who bowed her selfe to the ground when Dauid sent to take her to his wife being not yet King 1. Sam. 25. 41. 24. For the man is the image and glorie of God 1. Cor. 11. 7. and after a more speciall manner and therfore to be reuerenced of the woman there is an image of God common both to the man and woman they were both created according to Gods image Genes 1. 27. whether wee vnderstand this image with Gregorie Nyssenus of mans excellencie Omnis boni factam esse participem humanum naturam That mans nature is made partaker of euery good thing hauing a mortall bodie and an immortall soule Or with Ambrose of the mind and vnderstanding wherin was man created according to the image of God nisi in animae substantia but in the substance of the mind Or with Theodoret of the principality of man he is created according to the image of God quoad imperium principatū in respect of his dominion and principalitie ouer the creaures Or with Cyrillus of Alexandria of righteousnes and holines Quod diuinan efficit effigiem vtique sanctificatio est That which maketh the shape of God in man is sanctification c. as the Apostle the best enterpreter of Moses expoundeth it Ephes. 4. 24. This kind of image is common both to the man and woman But there is a peculiar kind of image of God which is more in the man then the woman Tertullian referreth it to the bodie God saith hee Christum sermonem hominem intuens futurum c. foreseeing Christ the Word to be made man said Let vs make man according to our image c. Ambrose vnderstandeth it thus that as ex Deo omnia all things are of God so al men came of Adam Augustine thus Quia in homine plus viget ratio reason beareth more sway in man then woman and therfore he is said more principally to bee made according to the image of God But Theodorets exposition is most agreeable mulier viro subiecta est ei parere iussa the woman is subiect to the man and willed to obey him c. so man is appointed to bee her ruler and therein is the liuely image of God who ruleth all things 25. The woman then must applie her selfe to her husband seeking by her humble and meeke behauiour to content him as the Wise man saith A soft answer putteth away wrath Prou. 15. 1. euen as soft things doe daunt the force of hard and violent so doth gentlenesse asswage furie euen as the soft water breaketh the hard stones Iob 14. 19. as the bulrush by bending it selfe scapeth the violence of the streame Isay 58. 5 when the strong Cedars are broken so should a woman by her discreet behauiour discerne how to calme domesticall stormes as Abigaile did forbeare to speake to her husband till the drinke was ouer 1. Sam. 25. 37. Women must not seeke to be crosse and contrarie to their husbands to frowne when they fawne and to bee merrie when they are heauie but like as Physitians say that the blowes on the left side are felt on the right and they vse to let blood on the contrarie side so should the man and wife be continually affected one with anothers griefe They should each take heed of anothers offence and specially beware that they prouoke not by hastie and vnaduised speech Ambrose noteth well vpon those words of the Psalme I thought I will take heed to my waies that I offend not in my toung Aliae sunt viae quas debemus sequi aliae quas custodire sequi vias Domini custodire nostras There are some waies which we must follow some that we must keepe we must follow Gods waies and obserue and keepe our owne c. So the way of the tongue must bee carefully kept for in this way it is an easie matter to trippe and stumble 26. Now whereas as is before obserued this incuruaton and bowing of the body was vsed both in religious adoration of God and in the ciuill obseruation of men as here this text first historically was verified in Salomons Queene that shewed reuerence vnto him so is it spiritually performed in the Church in adoring of Christ. Hence is it gathered that there are two kinds of adoration one that is ciuill yeelded to the creature the other religious onely peculiar to God the Creator this distinction is taken out of the Scripture for Peter when Cornelius fell downe at his feet and worshipped him Act. 10. 25. forbad him to doe it But when the Shunamite tooke Elisha by the feet falling downe before him 2. King 4. 27. as Abigail did at Dauids feet 1. Sam. 25. 24. hee did not forbid her so to doe but checked his seruant for thrusting her away from his feete the reason of this difference is that the one was a religious worship which is not to be accepted the other ciuill which cannot be excepted against Gregorie noteth this difference well vpon those words Genes 49. 8. Thy fathers sonne shall worship thee Iste sermo paulo durius refertur ad Iudam nisi abusiue dicamus adoratos esse quasi reges afratrib This is somewhat harsh if it be referred to Iuda vnlesse wee say that abusiuely the Kings were adored of their brethren Adoration then is either properly so called and it belongeth onely vnto God or it is so called by a certaine abuse of the word and so it may be giuen vnto men These two kind of worships are distinguished three waies by the conception of the vnderstanding the intention of the will and the disposition of the bodie so in diuine worship first the iudgement is informed of some diuine presence as Ioshua was after he vnderstood who it was that appeared vnto him Iosh. 5. 14. then he framed his affection to an humble kind of reuerence And lastly his deuotion shewed it selfe in the outward action he fell on his face to the ground But they are not so well discerned by the outward gesture of bowing kneeling falling downe and such like as by the other two for these externall actions are indifferently vsed in both kinds of worship sauing that in the diuine the more deuout the mind is the more lowly the bodie striueth to shew it selfe as both S. Peter Act. 10. and the

they were charged that if their enemies came vpon them with clamour they should receiue them with silence and if they were silent to set vpon them with noyse so should man and wife with comfortable speech refresh one anothers sad silence and they should obserue that rule which Ambrose prescribeth to be followed in friendship Neque monitio aspera sit neque obiurgatio contumeliosa sicut enim adulationis expers amicitia sic aliena insolentiae Let not admonition be rigorous nor reprehension contumelious for as friendship is void of flatterie so is it farre off from insolencie 30. Now for the shutting ●p of all to apply this to the present occasion namely this honourable mariage now solemnized between the most noble Prince Lord Fredericke and the most excellent princesse the Lady Elizabeth in this princely couple is now this Scripture verified in her Highnes this Hearken O daughter and consider forget thine owne people and thy Fathers house the Lord hath prouided for her a comforter in steed of her worthie brother departed hee shall be a solace vnto her and bring her to forget this hea●inesse of her Fathers house she need not to complaine as he doth that lost one of his friends Ex duobus oculis vnum perdid● Innocentium enim partem animae meae repentinus febrium ardor abstraxit nunc vno et toto mihi lumine Euagrio fruor Of my two eies I haue lost one Innocentius euen a part of my soule a burning feuer hath suddenly taken him away now I onely enioy Euagrius my sole and onely light for although in like manner that cruell feuer did as it were put out one of her eies for the time in the death of Prince Henry yet is it renewed againe in her noble spouse that now shee seeth againe w t both her eies Prince Charles her deerest brother and Prince Fredericke her amiable spouse of this vertuous Princesse we may say in the words of Salomon many daughters haue done vertuously but thou surmountest them all fauour is deceiptfull and beauty is vanity but a woman that feareth the Lord she shall be praised Prou. 31. 29. 30. And on the other side in this illustrious Prince that other saying wee doubt not but is fulfilled the King shall delight in thy beautie God hath we trust so prouided that they shall bee each to other a mutuall comforter In consilijs fidel●s in prosperis laeta in tristibus masta Ambr. lib. offic 1. 34. Faithfull in counsell to reioyce together when things are happy and greeue together when matters fall out somewhat heauie This louing coniunction and society is encreased by their consent in religion and piety This knot shall surely hold which not only a naturall affection but a spirituall disposition hath tyed Non vehementior est natura ad diligendum quam gratia For nature is not more forcible to beget loue then grace where one of them is there may be loue where the better there is greater loue where both there is a perfit loue as he again saith Ad cumulandam spectat beneuolentiam necessitud● gratiae A●b l. 1. offic c. 7. Where grace maketh affinity there is nothing contrary to loue and amity This double bond of matrimoniall affinitie and religious fidelity so happely begun God grant it may faithfully hold to their liues end to Gods glorie the Churches good their own comfort the wealth of both kingdomes through the gracious benedicton and mighty protection of our euer Blessed Sauior and redeemer Christ Iesus the spouse of his Church the King of Kings and Lord of Lords to whom be praise for euer Amen So endeth the first part THE SECOND PART OF THE GLORY AND HONOR OF SALOMONS SPOVSE REPREsenting the Church of God 12. The daughter of Tyrus with a present shal make supplication vnto thee euen the rich of the people 13. The Kings daughter is all glorious within her cloathing is of broydered gold 14. Shee shall bee brought vnto the King in raiment of needle worke the Virgines after her her companions shall be brought vnto thee 15. With ioy and gladnes shall they be brought and shall enter into the Kings pallace 16. In steed of thy Fathers shall thy children be thou shalt place them for Princes in all the earth THE first signe and argument of the great glorie of this honourable spouse is the great presents and costly gifts which the rich citie of Tyrus should bring and solemnize this marriage with what the glory and wealth of this Citie was the Prophet sheweth Isai. 23. 8. Whose Merchants were Princes whose chapmen are the Nobles of the world what rich Merchandise Tyrus had hauing traficke and entercourse with al nations of the world Ezechiel setteth forth chap. 27. thoroughout Thus Tyrus among others should send their presents not so much to haue the fauour of the King as afterward they desired peace of King Herode because their country was maintained by the Kings land Acts 12. 20. for from thence they had their prouision of corne as to shew their voluntary subiection and congratulation in that solemnitie The like is prophesied Psalm 72. 10. The Kings of Tarshish and of the Istes shall bring presents the Kings of Sheba Seba shal bring gifts This was so accomplished when Hiram King of Tyrus sent presents vnto Salomon 1. King 4. 10. And when the Queene of Sheba presented Salomon with rich gifts of gold sweete odors and pretious stones 1. King 10. 10. 2. Hereby is signified the prosperous and peaceable gouernment of Salomon who for his wisedome was honored and all countries adioyning yeelded obeysance vnto him not by compulsary subiection but by voluntary submission which sheweth that Kings then are most famous and prosper best when by iustice they mainteine tranquillitie at home and amity abroad not oppressing their subiects by tyrannie within nor encroaching vpon their neighbours by rapine and iniury without This was historically prophecied of Salomon In his daies shall the righteous flourish and abundance of peace They that dwell in the wildernes shall kneele before him his enemies shall licke the dust Psal. 72. 79. And this was fufilled accordingly 1. King 4. 24. Salomon ruled ouer all the Kings on the other side of the riuer and he had peace round about him on euery side hee had peace not by violent compulsion or fraudulent circumuention but rather by friendly contentment and as it were composition as Ambrose testifieth of Theodosius the Elder that clement Emperor Maluit sibi homines religione quam timore astringere c. de obit Theodos. He had rather bind men vnto him by the feare of religion then by a seruile condition Forren histories make honourable mention of Agesilaus the Lacedemonian and Pericles of Athens the first hearing of a great slaughter of the Grecians hauing ciuill warre among themselues cryed out fie Graecia which hath slaine so many as sufficed to ouerrunne all the Barbarians And Pericles when