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saint_n	blood_n	drink_v	whore_n	1,518	5	10.5538	5	false

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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

the Athenians would haue gone out to fight with their enemies sealed vp the Armorie and keyes of the gates and would not suffer them to goe out such moderation was in these valiant Captains and so auerse were they from the effusion of bloud 3. Now if we will know the reason of this voluntary subiection of Tyrus and other countries vnto Salomon it was his wisedome and care at that time to please God as the Lord said to Elie They that honour me will I honour and they that despise me shall be despised 1. Sam. 2. 30. as Ambrose excellently saith Quanto Deo viciniore fuerimus ta●to aduersarij à nobis longius repellentur The neerer we are vnto God the further are our enemies from vs. And on the contrary he bringeth in the example of Valens the Arrian Emperor a great persecutor of Gods Church who was ouercome of the Barbarians wherein the Lord shewed his iust indignation Vt ibi primum fides Romano imperio frangeretur vbi fractum est Deo lib. 2. de fid 4. That there first faith should be broken with the Romane Empire where they had first broken it with God 4. A righteous and peaceable King then is like the raine that commeth downe vpon the mowen grasse to make it to grow Psalm 72. 6. whereas bloudy gouernors are like fithes which cut downe the grasse as the cutting King of Ashur is compared to a sharpe rasor that shaueth the head beard and haire of the feete Isai. 2. 20. The one is as an hiding place from the wind and as a refuge from the tempest Isai. 32. 2. Whereas the other is as a stormie winde and tempest the one as waters in a drye ground to refresh it Isai. 32. 2. The other as ouerflowing waters that runne ouer all Isai. 87. The one as comfortable as when Nilus ascendit in arua the riuer Nilus riseth vp to water the fields the other terrible as when Tyberis ascendit in m●e●●a the Riuer of Tyber swelleth vp to the walls like a carelesse inhabitant by whose negligence the house droppeth thorough Eccles. 10. 15. So is the common-wealth when as by tumults and troubles all things seeme to bee turned vpside downe the other which preserueth peace is as one that healeth vp the breach and as a repayrer of ruine Isai. 58. 12. So that it is most true which he saith Miserecordia facilius liberat quam rap●●a oratio long 〈…〉 quam sagitta Ambros. Mercy doth more easily deliuer then cruelty and prayer woundeth further off then an arrow 5. Now whereas Tyrus sendeth gifts heere it is to bee remembred that there are diuers kinds of gifts there is munus gratulatorium a gratulatory gift when one friend sendeth to another to testifie their loue and ioy as Esther 9. 19. There is compensatorium munus a compensatory gift when one giueth by way of recompence for some wrong formerly done as Zacheus did Luk. 9. 8. There is donum opitulatorium a releeuing and helping gift as to the poore and honorarium a gift of honour as presents sent to great persons as Iacob thereby made a way with his brother Genesis 33. 8. And of this kind are the presents which the daughter of Tyrus heere offereth and such honourable gifts no doubt this Princely marriage shall be honoured with both by noble persons at home and abeoad Beside these there is another kind of gift not worthy to bee named donum corru●pen●●t destructorium a corrupting and destroying gift which is by bribing and blinding the eies such as Felix looked for at Pauls hand but because none came he left him bound still Acts. 24. 28. Such gifts it is to be feared flye abroad too fast but they haue the rauens not the doues wings to carry men from the Arke not to bring them to it Many a poore mans cause lyeth bound with Paul and cannot be loosed nor set free because it wanteth a siluer key to vnlocke the bolts but let men take heede how with Esau for a messe of pottage they sell their eternall inheritance Let men beware of such gifts Vbi ditior est largitore cui largiendum est pars sacrilegij est rem pauperum dare non pauperib Hier on ad Pammach Where hee to whom one giueth is richer then the giuer it is a part of sacriledge to bestow the poores gift on them that are not poore c. Now touching the mysticall sense Christs kingdome is here signified to bee a kingdome of peace it bringeth both internall and externall peace as it is prophecied Esay 2. 4. They shall breake their swords into matt●ckes and their speares into sithes Nation shall not lift vp a sword against nation The Church was encreased by prayer not by warre by the word not by the sword by perswasion not inuasion Then it is easie to iudge who they are and what that companie is which groweth fat by blood and buildeth vpon others ruines It is that Babylon-Rome that red scarlet whore that is drunke with the blood of the Saints Reuel 17. 6. Which hath been a firebrand of the world and the very Vulcans forge of rebellion and bellowes of sedition of whose bloodie exploits we may say as Tertullian of the Pagane Romans Quomodo ob religionem magni quibus magnitudo ob irreligiositaetem prouenit tot sacrilegia Romanorū quot trophaea religionē aut laedendo creuerunt aut crescendo laeserunt How can they bee said to be great for religion whose greatnesse commeth by irreligion The Romans haue committed as many sacriledges as erected Trophees they haue either encreased by hurting religion or by encreasing haue hurt religion 7 As Salomons raigne was peaceable his clemencie equitie and piety at the first procured peace so hath the Gospell brought peace to this land now full 55. yeeres all Queene Elizabeths raigne and hitherto these tenne yeeres God make them equall to Salomons peaceable raigne and to exceed them vnder the raigne of our Salomon and his seed that presents of peace may bee sent not proclamations of warre that hostility may cease abroad treacherie be extinct at home that prosperity and good successe may flourish without and tranquillity and peace within Which to obtaine let vs humble our selues vnto God and seeke to please him by amendment of life Some saith Ambrose vse to dispatch Embassadours for helpe to other countries Nos quod est melius ad deum legationem per ieiuniae destinemus cur petat ab altero qui inter se inuentre potest quod quaerat But that which is better let vs send an embassage by our prayers and fastings vnto God why should one aske of another when he may finde in himselfe that which he seeketh Thus shall we obtain continuance of peace by the force of prayers sooner then by the dint of sword by teares and humility then by armour and chiualrie And so shall it come to passe as Hierome saith Vt qui

wife a conquerer while thou art conquered Whence then is it that men herein take vnto themselues greater liberty then women Among many Nations as the Italians Spaniards and Turkes it is counted a capitall crime in the wife to tread awry but in the husband it is vsuall and veniall the Scriptures giue them no warrant thus to presume they are both vnder the same law of wedlocke and must both draw in the same yoke Likewise women must learne here not to bee wearie of their husbands he that pleased them being young now must not dislike thē being old Ambrose here writeth excellently who shall speake in his owne words Horrendus incultus est vir semel placuit nunquid vir est frequenter eligendus comparem sui bos requirit equus diligit si mutetur alius ingum trahere nescit compar alterius tu iugalem tuum repudias Is thy husband growne vnhandsome and vncomly be once pleased thee wouldest thou euer bee choosing of an husband the Oxe and Horse like their mate and if hee bee changed they know not how to draw the yoke and dost thou refuse thy yoakefellow Vers. 11. So shall the King haue pleasure in thy beautie 17. As the wife must shew her selfe dutifull so the husband must be regardeful she must be louely and he louing she amiable and he plyable vnto her loue Thus the Preacher aduiseth Reioyce with the wife whom thou hast loued all the daies of the life of thy vanitie Eccles. 9. 9. So also the Wise man in the Prouerbes Reioyce with the wife of thy youth let herbe as the louing Hind and pleasant Roe let her breasts satisfie thee at all times Prou. 5. 19. Euen as the Roe Buck is noted to be most louing and fond vpon his Hind so should the husband bee addicted to his wife as the infant is tied to his mother breastes so the man should be wedded in affection to his wife There should then be a reciprocall and mutuall loue betweene them as of the husband it is said The heart of her husband trusteth in her and of the wife She will doe him good and not euill all the daies of her life Prou. 31. 11. 12. So Cantic 2. 16. My welbeloued is mine and ●am his 18. So the Scripture giueth testimonie of Isaac that he loued Rebeckah his louely wife Genes 24. 67. and Iacob was so affected to Rachel that he was contented to serue for her seuen yeeres and they seemed vnto him but a few daies because he loued her Genes 29. 20. When Dauid heard that the Amalekites had burned Ziglag aud carried away his two wiues Ahinoam and Abigaile hee was in great sorrow and aduentured his life to encounter hauing onely foure hundred men with all the hoast of the Amalekites to rescue and recouer his wiues 1. Sam. 30. 6. 10. yea this entire affection of the man and wife is so agreeable to nature that euen the Heathen being but natural men herein may make Christians ashamed Tiber. Gracchus was so affected to his wife that two snakes being taken in his house the male and the female and being told by a southsaier that if the he were let goe his life were saued if the shee his wiues he spared the female and so preferred his wiues life before his owne But the Heathen could find no measure in their affections Marcus Plautius hearing of the death of his wife Horestilla ran vpon his owne sword and so died with her So Portia the wife of Brutus hearing that hee was killed swallowed downe burning coales and ended her life Such immoderate passions of vnbeleeuers at the least should teach Christians to haue moderate affections 19. For where there is not a reflection of loue it cannot continue the wise man saith A man that will haue friends must shew himselfe friendly Prouer. 18. 24. according to that saying ●t ameris amabilis esto Hee that would be loued must shew himselfe louely The spouse saith Set me as a seale on thy heart Cantic 6. 6. like as a seale leaueth the like print to it selfe where it is stamped so the heart of two louers and friends must one answere another Euen as the face answereth to the face in water so is the heart of man to man Prou. 27. 19. As it is a bad looking glasse if it make a cheerefull countenance looke sad and a sad cheerefull so is it when the countenance of the man and wife are not alike one to the other when the one smileth the other frowneth where as th● one should be as the looking glasse of the other The Wise-man saith drinke the water of thnie owne cisterne Prou. 5. 15. As a man will delight in his owne springs and solace himselfe in his owne house so should the man be linked to his wife the King is tied in the rafters Cantic 7. 5. where should a man sport and recreate himselfe but in his owne garden of pleasure So is it in the Canticles c. 5. 1. I am come into my garden my sister I gathered my mirrhe with my spice I ate my honie combe with my honie I dranke my wine with my milke such pleasure and delight should the man take in the beautie and vertue of his wife 20. But doth the Prophet here meane onely externall beautie no verilie there is an inward beautie of the mind far surpassing the other for outward fauour without good behauiour is nothing and a comely face that hath not a seemely grace is not to be set by We know what the Wise man saith As a iewell of gold in a swines snout so is a faire woman which lacketh discretion Prou. 11. 22. Some haue the outward but not the inward beauty as painted Iesabel some haue the inward only as Zipporah Moses wife that was an Ethiopisse some haue both as Sarah and Rebeckah But vertue is more to be respected then feature and faithfulnesse then finenesse and good conditions then goodie shewes and fashions as hee well saith Nolo te sponsum Veneris fieri sed Palladis I would not haue thee an husband to Venus whom the Poets made the goddesse of loue but of Pallas to whom they attributed wisdome beautie age decaieth sicknesse wasteth and care empaireth but vertue none of these abateth And loue grounded vpon that which fadeth will soone fade but setled vpon vertue it neuer vanisheth Let Hierome also here conclude Amor formae rationis obliuio est insaniae proximus the affectiō to beautie is the obliuion of reason and the occasion of madnesse 21. The King shall take delight in thy beautie This being in the spirituall sense applied to the Church sheweth that God taketh pleasure in his Saints being regenerated by grace and washed white in the blood of the lambe Reuel 7. 14. And so wisdome saith My delight is with the dutifull carriage of the wife both her obedience in action and endeuour and her obeysance in fashion and behauiour

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