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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

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

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

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

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

houres to declare it 28. There are three vsuall expositions of this place which are receiued of the fathers The first is that of Ambrose who by the fathers here vnderstandeth the Gentiles Relinquit parentes Ecclesia quae de gentilibus populis congregatae est The Church leaueth her parents which is congregate of the Gentiles c. And so in stead of her former parents the Philosophers and Pagans she hathset vp Christian instructors of her owne children The second is Hieromes who by the fathers vnderstandeth the Patriarkes and Prophets by these sons the Apostles which were sent to preach through the world he hath other expositions but hee seemeth most to insist vpon this which Lyranus followeth The third is Augustine Pro Apostolis constituti sunt Episcopi who by the fathers vnderstandeth the Apostles and by the sonnes Bishops and Pastors but all these expositions are somewhat to streight in restraining the name of children onely to pastors and teachers whereas all the faithfull are the sonnes of the Church therefore there is a fourth interpretation more agreeable to the Scriptures that we heere vnderstand all the faithful people and beleeuers which spiritually are made Kings and Priests vnto God by Christ Reuel 1. 6. and in this number specially are comprehended also such Kings and Princes which through the world should professe the faith of Christ and so Isay may interpret this place chap. 49. 23. 60. 16. which places are at large cited before where expresse mention is made of beleeuing Kings and Queenes And lest this exposition might be accused of noueltie Hierome alloweth of it for thy fathers Natisunt tibi Apostoli de nationibus credentes quos constituisti principes there are borne vnto thee Apostles and beleeuers out of the nations whom thou hast appointed Princes c. 29. Therefore it is a weake collection that Bellarmine would inferre out of these wordes that the Ecclesiasticall regiment is not penes principes seculares sed Episcopos is not in the power of secular Princes but of Bishops whom hee supposeth here to be vnderstood by Princes 1. I haue shewed that this is not the meaning of this Scripture or if they will needs haue it meant of spiritual Princes I say with Hierome intelligamus Apostolos let vs vnderstand the Apostles whom Christ sent to preach to the end of the world but ordinarie Bishops haue not such a large commission to goe ouer the world neither can arrogace to themselues that authoritie which the Apostles had 2. Allow it to be vnderstood of Bishops how are they Princes in spiritualibus in spirituall things as their owne Lyranus saith and as Hierome well expoundeth Thou hast made them Princes that is in populis fecisti praeceptores thou hast made them teachers among the people who denieth but that it belongeth to Pastors to giue precepts to the people that is not to raigne as Princes in the Church and so superiour to Kings 3. And if Bellarmine may haue his saying then is euery Bishop a spirituall prince and absolute in his Diocesse the Pope then shall not bee the onely Ecclesiasticall Prince 30. An other such like glosse they haue Quae de ecclesia generaliter hic dicuntur ad Mariam specialiter referri possunt The things that are heere generally spoken of the Church may be more specially referred vnto Marie But if this be applyed to Marie it maketh against themselues their blasphemous adoration and idolatrous inuocation o● Marie will fall to ground for heere Christ is made her Lord and she is to worship him but the Romanists grossely make her equall to her sonne as one saith Filij gloriam cum matre non tam communem iudico quam eandem I Iudge the glory of the Sonne not so much to be common with the mother as the same c. yea they rather make her superiour as another saith Possumus prouocare a foro iustitiae Dei ad curiam Beatae Mariae Wee may appeale from the Court of Gods iustice vnto Maries Court c. And Bellarmine the oracle of the rest is not farre off from such blasphemous speeches in extolling of the Virgin Marie for hee defendeth that she may be called our life hope mother of mercie and that they may say vnto her in a good sense as it is in their superstitious Antiphonie Iesum benedictum fructum ventris tui nobis post hoc exilium o●●ende lib. 1 de bon oper in partic c. 15. Shew vs after this exile Iesus the blessed fruit of thy wombe c. Whereas the Scripture maketh God our hope Psalm 40. 4. Blessed is the man that maketh the Lord his hope and in many places of the Psalms the Prophet professeth that the Lord is his trust Psalm 14. 6. 21. 9. 61. 3. 62. 8. 65. 5. 71. 5. 73. 28. 78. 7. 91. 9. 94. 22. and in diuers other places yea hee giueth this reason why hee putteth his trust in God I trusted in thee O Lord I saide thou art my God Psalm 31. 14. Therefore our trust must be onely in God If then they will make the Virgine Marie our hope consequently she must be God And to be a Father of mercies is a title peculiar to God 2. Cor. 1. 3. They then in calling the Virgin Mary the mother of mercies therein make her equall vnto God And Christ saith of himselfe I am the way the truth and the life Iohn 14. 6. In making her then our life they rob Christ of his due And it is his office also to shew vs the Father Iohn 1. 18. and 14. 8. 10. Now all these blasphemous prerogatiues which they ascribe vnto the virgine Mary their owne glosse vpon this Psalme ouerthroweth applying it to the Virgine Marie for of Christ it is said hee is thy Lord and worship thou him ver 11. the virgine Mary though she be to bee honoured of vs as a blessed Saint yet is not to bee worshipped together with Christ but is together with the Saints to worship Christ her carnall prerogatiue in being the mother of Christ was not so great as her spirituall priuiledge of beleeuing in Christ as hee himselfe saith when a certaine woman had cried out vnto him blessed is the wombe that bare thee and the paps that gaue thee sucke hee answered yea rather blessed are they that heare the word of God and keepe it Luke 11. 28. So also in another place he saith my mother and my brethren are those which heere the word of God and doe it Luk. 8. 22. vpon which words Tertullian thus obserueth Non matris vterum et vbera negans sed feliciores designans qui verbum Dei audiunt lib. de carn Christ. Not denying his mothers wombe and breasts but counting them more happy which heare the word of God c. 31. Now in the last place for the application of this text both touching the mysticall as also the historicall sense first we see

of this Psal Whether historicall onely or mysticall beside Iun. Pellican annot Geneuens Vatab●ns When allegories may be followed Lib. 1. cont Celsum Lib. 2. in epist. ad Roman De vest sacerd Ex apolog pamphyl The methode and order of the Psalme Wiues obedidience to their husbands Examples of dutifull wiues How vnseemely a thing it is for wiues not to be obedient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutartch de praecept coniug 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch ibid. Lib. ● ad vxor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 14. 35. Wherein a wife ought to be obedient Ad Celantiam What manner of subiection is to be performed by the wife Plutarch in precept coniug 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De paradis c. 14. Non cogenda est tibioperas praestare Alexand● ●od lib. 8. tit 3. leg So●ia●ei humana et diuinae domus suscipitur lib. 9. tit 32. l. 4. Gordian When wiues should bee heard Lib. 2. in 2. cap. Iob. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Church how the daughter of Christ sister and mother The scriptures containe all things necessary to saluation Praescript aduers haeretie Husbands should not suffer their wiues to bee of a strange religion Lib. 2. ad vxor Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tertul. ibid. Tertul. ibid. The loue of the husband greater then of the Parents Heathen women faithfull toward their husbands Lib. 1. aduers. Iouinian The reason why there should be such afirme coniunction betweene man and wife Quaestion Rom. ● 29. Plutarch Parents not altogether to be neglected for the husband or wife 〈◊〉 Luc. c. 18. Lib. de hon●ra●nd 〈◊〉 ●ib How the Church m●st forget her father Cat●ch●s 7. Exposit. in Psal 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dial. cum Tryphon The new Romanists retain the superstitious rites of the old Pagans Lib. 9. Epist. 71. De prescript aduers haeret Lib. de anim The man and wife equally bound the one to the other Serm. 46. de verb. D●m De decem chord cap. 3 Men and their wiues must bee mutually content one with another Hexemer lib. 5. cap. 7. Loue between man and wife must be mutuall and reciprocall Examples among the Heathen of most louing husbands and wiues Ex Valer. Maxim lib. 4. c. 6. The sweet society betweene man and wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Plutarch The inward beauty is to be preferred before the outward Valer. ad Ruff. A wife must be obseruant in word and deed How the man is the image of God Lib. de creat cap. 23. Exhortat ad virgin In 11. cap. 1. Epi. ad Corinth Lib. 6. dialog Wherein the image of God in man consisteth Lib. 5. aduers. Marcian Excitation gloss ordin in 1. Cor. 11. ● 7. Ibid. vbi supra How the wife ought to apply her selfe to her husband 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I● Psalm 38. Of two kinds of worship religious and ciuill Homil. 17. in Genes How the religious and ciuil worship are distinguished Tract 7. in Mat. Bellar. lib. ● de Sanct. c. ●2 Religious worship onely due to God In 9. c. ad Rom. part 3. De ver relig cap. 55. Ibid. Cited Concil Moguntin c. 45. Lib. 6. contr Julian One adoratiō due to Christ as God man against Bellarmine Lib. 1. de sanct c 12. ss●e●tia De incarnat vnigenit c. 26. Epist. de Synod Ephesin synod can 8. The diuine humane nature in Christ cannot be ●euered Lib. 2. cont Marcion Married couples must one beare with another Plutarch de precept coniugal Lib. officior 3. c. 16. The application of the text to the present marriage of these excellent Princes Hieron ad Ruffine a Heb. shall entreat thy face What a rich citie Tyrus was A kingdome prospereth more by clemency then tyranny 〈◊〉 apotheg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch Whence it was that nations subiected themselues voluntarily to Salomon ser. 40. The descriptiō of a mercifull and good gouernour such as by Gods goodnes the Church and commō wealth of England Scotland this day enioyeth our gratious King Iames and long may wee enioy him Nilus in Egypt by the ouerflowing makes the fields fruitfull Tiber by the ●●undation sometime riseth to the walls of Rome Serm. 86. Of diuers kinds of gifts Against bribery corrupting of iustice by gifts a The Rauen came to the Arke but not into it to Noah It is a false religion that is an enemy to peace Tertul. Apologet The great benefit of peace for 55. yeeres in England and how it may be continued Serm. 40. Serm. de nati● Epist. 107. Of the signification of the words here vsed The chiefe ornaments of men and women Hieron ad Saluinam ●bid The vaine care and studie for adorning of the bodie Apolog. Against Iezabels painted face against the wearing of borrowed haire Lib. de cult f●eminar Praefat. in Catechis Against the gorgeous ornaments of outward Temples and neglecting of the inward Of the whore of Babylons costly robes Lib. de cult faeminar Des●tmat Bernard That it is lawfull for noble persons to vse garments of price Tertullians singular opinion of purple garments Lib. de idolatat Against sumptuous and cost●lie garments De habit mul●●br V● Pauli Cod. lib. 6. tit 8. leg 1. Di●●let Marcian Ced lib. 4. tit 40 log 1. 〈…〉 Compara●di series omnibus iubemus auferri facultatem Ibid. leg 2. Bernard epi. 114. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 catech 4. Hier. Ocean Lib. de cult faeminar Why the Church is likened to a virgine Lyran. Gloss. ordinar Ambeos lib. 3. de vergin The first fruits of all our acts must be consecrated vnto God Vit● Hilarion Hierome Diuerse kinds of Virgines Spirituall virginity preferred before carnall Against Bellarmine De Monarch lib. 2. c. q. ss nouum Ad Pammach De virginitat c. 28. Homil. 1. super ●issus est Modesty and Chastity specially required in noble Virgins Tertullian Plutarch orat 1. de fortun Alexandri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What a scandale or offence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catechis 2. Publique solemnities lawfull The ioy of Gods people described Diuers kind of processions Against popish processions The Church must be frequented in publike procession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praef. in Cantic Against the Pride of vaine womē in their apparell Lib. 1. de virgin De suspect contubern Lib. de pallio Lib. de velan●● virginib De suspect contuber A man is not to weare womans apparell Lib. de idolat Lib. de spectat A virgine putting on a souldiers apparrell saued her virginitie Lib. 2. de virgin Of the great encrease of the Church Kings both the fathers and children of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caeechis 18. In cap. 3. Luc. The multitude of the faithfull diuersly resembled in Scripture Lib. aduers. Iudae●s Types of the old Testament shadowing foorth the Church of the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Dialog cum Tryph. Serm. 22. in Psalm 119. In lib. Judic qu. 49. Serm. 198. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catech. 18. Lib. 2. in luc 2. Ad principiam tom 4. In Psalm 44. How children are borne to the Church in stead of her fathers Ad Princip Lib. 1. de pontif c. 7. §. fit enim The chiefe regiment of the Church belongeth to secular Princes against Bellarmine Gloss Ordina● Vega comment in Apoc. 12. ss 2. num 3. Bernard●n in Marial That the Virgin Mary is not to bee called our life hope mother of mercies against Bellarm. In Psal. 44. The great munificence of Christian princes Nobles toward the Church Synops. in the end of the 4. Centurie Master Suttōs hospitall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyrill catech 4. Esse debet ●●orū co●ugum i●ētio vt generatio regenerationi praeparetur l. 4. cont 〈◊〉 c. 1. Tradit in Gen. The blessing from God vpon these Excellent princes desired 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rabach signifieth to be fat