A TREATISE OF Salomon's MARRIAGE, OR, A CONGRATULATION FOR THE HAPPY AND HOPEFUL MARRIAGE between the most illustrious and Noble Prince FREDRICK the V. Count Palatine of Rhine, Elector of the Sacred Roman Empire, and Arch-Sewer, and in the vacancy thereof Vicar General: Duke of Bavaria, etc. Knight of the most noble order of the Garter. AND THE MOST GRACIOUS AND EXcellent Princess, the Lady Elizabeth, sole daughter unto the High and Mighty Prince james, by the grace of God, King of great Britain, France and Ireland. joyfully solemnized upon the 14. day of February, 1612. In the King's Palace of Whitehall in Westminster.  CANTICLES 6. 2. I am my well-beloveds, and my well-beloved is mine. 
AT LONDON Imprinted by F. K. for Thomas Man the elder, and William Welby, and are to be sold at the Swan in Paul's Churchyard, 1613.   

TO THE MOST ILLUSTRIOUS AND RIGHT NOBLE PRINCE, THE LORD FREDRICK THE V. County Palatine of Rhine, Elector of the Sacred Empire, and Arch-Sewer, Duke of Bavaria, Knight of the most Honourable order of the Garter:  
AND TO THE MOST EXCELLENT AND virtuous Princess, the Lady Elizabeth his wife: sole Daughter of the High and Mighty Prince, james, by the grace of God, of great Britain, France and Ireland King: Increase of piety with prosperity in this life, and true happiness and felicity in the next.  
MOst illustrious and Gracious Princes, Solomon whose marriage song this Treatise doth as it were descant upon, thus saith in the Canticles: Behold winter is past, the rain is gone away, 
Cantic. 2. 11. 12  the flowers appear in the earth, the time of the singing of birds is come, and the voice of the Turtle is heard in the land, etc. Arise my fair one, and come away. This your highness joyful day, happily, by God's grace accomplished, as the springtide doth refresh us all: The chaste Turtle dove hath lovingly called to his fellow: the other singing birds do follow: then I trust, your excellencies will give me leave in this common joy, as one of the silly, yet cheerful birds sitting in the branches, to cherpe forth and express my gladsome note among the rest: This happy day who could behold without delight? 
Pulchrum mihi spectaculum dies illa atribuit. Hieron. vit. Malchi.  those triumphant acclamations, and shouts forth of all well affected, who could hear without great joy? which may be compared to the crowing of the cock, 
Hexem. lib. 5. 24  which Ambrose thus describeth: Hoc canente suas latro relinquit insidias, hoc ipse Lucifer excitatus oritur, hoc canente devotus affectus exilit ad precandum: At his singing the thief doth leave his lurking, the Sun doth hasten his rising, the devout affection betakes it to praying etc. So the joyful voice of God's people, for this princely marriage, as it showeth the sunshine of the Gospel, and by God's grace promiseth continuance of true devotion: so we trust it shall discover all treacherous practices seeking for innovation: Others to express their joy, and profess their duty, bring great and rich presents, gold, jewels, precious stones, goodly trapped horse, massiepieces of plate, only I crave leave among the meanest of the Ministers of the Bride and bridegrooms Friends, amid those costly ornaments to thrust in this simple gift: that as Nobles by their chivalry, Courtiers by their Masks & bravery; Heralds by their heraldry, Poets by their verses and poetry, have strived to set forth the joy of this day: so it is fit that Divines should not be behind with their parts, some by their speech and Sermons, others by their pen and writings, concurring in this solemnity.  
Augustine hath an excellent saying: 
De divers. ser. 43.  Habet hortus ille dominicus non solum Martyrum rosas, sed & lilia Virginum, & coniugatorum violas: The Lord's garden hath not only the Roses of Martyrs, but the Lilies of Virgins, and the Violets of married persons. The Lord's garden in England hath afforded all these: Martyrs in Queen Mary's days, Queen Elizabeth was a Queen of Virgins; and now the sweet marriage bed of Violets hath given a pleasant sent: That marriage is honourable, which virtue commendeth, and not only outward, but inward beauty graceth: as he excellently saith, Solus formae arbiter petatur Deus, 
Ambros. lib. de virgini●.  qui etiam in corpore minus pulchro animas diligit pulchriores, hoc ipsum quod vos non ornatis, ornatus vester est: God must be consulted with, as the only judge of true beauty, who loveth fair souls in bodies not so fair: that is your ornament, which yourselves put not on, but God giveth. That wise saying of Olympias Alexander's mother is much commended, who thus said of a Courtier, which had married a fair wife, but not virtuous: if he had been wise, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch.  he would not have married by his eyes: for it is not fit either to marry by the eyes or fingers; that is, chiefly in marriage to respect outward fashion, or the greatness of the portion: his counsel is good, that saith, Amor sit in causa non census, venustatem eligas non vestitum, 
Vaeler. ad Ruffin.  animum, non aurum, tibi nubat uxor non does: Let affection be the cause, not the consideration of wealth; choose virtue, not the vesture; the mind, not the gold; marry the woman, not her dowry. This, is evident, was the respect, which was had on both sides in this royal marriage; which religion began, and piety & virtue hath knit. Blessed of God are those thrice renowned parents, which have not sought out a match for their daughter from among the Canaanites, but with faithful Abraham, from the kindred and household of faith: which have married religion to religion, and have matched the Gospel with the Gospel, and have set more by the pious education of both, then by the promised mountains of gold. Ambrose writeth thus of the Nightingale, Luscinia dum ova gremio fovet, insomnem longae noctis laborem cantilenae suavitate solatur, 
Lib. 6. Hexem. c. 24.  ut mihi videatur haec summa eius esse intentio, quò possit non minus dulcibus modulis, quam fotu corporis, ova animare in foetus: While she sitteth upon her eggs, she allayeth the laboursome watch of the night, with sweet melody: that she seemeth to me as well by her sweet singing as bodily cherishing to hatch her young etc. The pious education of princely youth, which on both parts hath been performed, is like this melodious modulation, whereby those sweet birds are brooded: An happy thing in all, but twice blessed is it, when Princes from the cradle are brought to know the Prince of princes, as Hierome writeth of Paula that noble matron, that joyed in nothing more, then Quod Paulam neptim audierat in cunis balbutiente lingua halleluia cantare: That she heard her niece Paula even in the cradle with a pretty stammering tongue to sing halleluiah, etc. This hath been (God be blessed) the good beginning of both your Excellencies: the continuance and increase whereof by God's goodness we nothing doubt of: and so let me humbly recommend to each of your highness that exhortation of Hierome, Nunc stude, 
Ad Demetriad.  ut calentem recentis fidei conversionem, nows semper ardor accendat: Study, that a new heat of zeal, may stillkindle the warmth of your growing faith. And now nothing remaineth, but that with our earnest prayers and desires we help forward this joyful entrance into so great expected happiness. This famous kingdom of our nation, hath joined in matrimonial affinity divers times, with other adjoining countries, with Germany, France, Spain: but with the two latter unhappily: Out of France came that manlike Lady, 
King Henry the 6. his Queen.  which was the firebrand of the civil wars between the houses of York and Lancanster: Out of Spanish blood budded that branch, 
Q. Marry.  that overshadowed the Gospel in England; but with the other the nuptial conjunction hath been prosperous: the valiant Germans have taken wives from us: as Henry the fifth Emperor, married Maud King Henry the first his daughter; and our Kings have taken wives from them. Edward the third took to wife Queen Philip the Earl of Henaults daughter, that fruitful Lady, that bare unto the King divers sons. Richard the second had to wife Queen Anna, 
Act. and Monument. p. 467 edit. 1610.  the sister of Wencelaus King of Bohemia; a religious Lady, whom Thomas Arundel Archbishop of Canturburie preaching her funeral sermon, commended for her piety, that she had the four Evangelists in English, with the Father's expositions upon them: And we see to all our comforts, the hopeful fruit of matrimonial amity with Denmark, which is part also of Germany. This conjunction with France and Spain was like to that mixture of clay and iron, wherewith the toes of the image which Nabuchadnezzar saw in his dream, 
Dan. 2. 42.  were tempered: but it would not hold, though they were by human seed, and carnal affinity joined together: But this matrimonial combination contracted with Germany doth represent unto us, the two tallies or pieces of wood which the Prophet put together: 
Ez●k. 37. 13.  whereby he signified, that Israel and juda should grow into one people. This former experience of such loving conjunctions biddeth us by God's grace to hope well of this. God for his mercy sake heap and accumulate all his graces upon your Princely persons; and give you the blessing of Solomon, that obtained together with wisdom, honour and riches. The Lord give unto your Highness (most worthy Princess) the devotion of 
a Which was most liberal toward the Church.  Helena, Constantine the Emperor's mother: the courage and magnanimity of 
b Who, her husband being dead, did resist the Goths.  Dominica, wife to Valens the Emperor, the 
c The wife of Theodosius the elder, and used herself to visit the sick.  charity of Placilla, the fruitfulness of 
d Which bore many children to Arcadius.  Eudoxia, the favour of 
e Who was most dear unto▪ Theodosius the younger.  Eudocia, the piety of 
* The sister of Theodosius junior, a zealous promoter of the Orthodoxal faith.  Pulcheria, the wisdom of 
f The wife of justinus the younger, a wise woman▪ according to her name.  Sophia: And to come nearer home, the honour of Maud the Empress, the godliness of Queen Anne, and goodly increase of Queen Philip before mentioned; and the prosperity and long life of Noble Queen Elizabeth. Unto your excellency (Right worthy Prince) we wish the like happiness: the piety of 
g Who used to stand & hear the Sermons.  Constantine, devotion of 
h Whose custom was to communicate with his soldiers in the camp.  Constantius, victory of 
i Who going before his army, would leap down from his horse, and say, where is the God of Theodosius.  Theodosius the elder, zeal of 
k Who alone, against the mind of his Counsellors, rejected the petition of the Romans, for the restitution of Idolatry.  Valentinian, clemency of 
l Who was w●nt to say when any should be put to death: I would rather I might restore them that are dead, to life  Theodosius the younger: and to give instance of your own nation, The victorious success of Henry 
m Who entered Rome by force, and compelled the the Pope to consecrate him Emperor.  the fifth, that married Maud, the daughter of King Henry before named.  
The blessing of God rest, and remain with you both: even that blessing pronounced in the Psalm, thy wife shall be as the fruitful vine, Psal. 128. 2. whereupon justine Martyr giveth this good note: alleging that saying in the law, how every one should sit under his own vine; that is, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dial. cum Tryphon.  every one should be content with his own married wife, as 
b Fuit castus corpore, qui praeter coniugem, nesciret foeminae alterius consuetudinem. In obit Valentin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch.  Ambrose writeth of the Emperor Gratianus. Such loving contentment, and pleasant repose, we assuredly trust God will give unto each of your Highness, under your vine. In the vine three special things excel, the tenderness thereof, the pleasantness, fruitfulness, as was excellently observed by that learned 
* The B. of London, who preached before the King. Febr. 16. upon that text, Psalm. 128. 2 Thy wise as a fruitful vine.  Bishop in his sermon: for the vine every way easily windeth and turneth, with the grateful shadow delighteth, and with the fruit thereof cheereth: the like flexible disposition, and mutual delectation, and fruitful propagation the Lord grant unto your Excellencies: The Lord Christ turn your water into wine (with which miracle the Lord sometime graced the marriage in Cana of Galilee) that is, all sorrow and heaviness into joy and gladness, 
The B. of Bath, who preached at the marriage of these Princes; Febr. 14. being the Lords day, upon that miracle done at the marriage in Cana john 2.  as that place of scripture was well applied by another reverend Bishop to that present occasion.  
Among the Grecians, it was a fashion, when they sacrificed to juno, their Goddess of marriage, they took away the gall from the rest of the sacrifice, signifying thereby that there should be no bitterness in marriage. But our holy Apostle much better directeth husband's not to be bitter to their wives, Coloss. 3. 19 Such pleasing contentment and amiable grace God will send, we trust, to this sacred marriage. Lastly, this most happy marriage we hope to see furnished, and accompanied with store and plenty of all blessings: which Christ our Lord decreed in heaven: the King our Sovereign ratified in earth: The most worthy Archbishop as a spiritual father in the royal Chapel consecrated and blessed, 
The L. Archbishop of Canturburie joined together this Princely couple in marriage.  and two learned and pious Bishops, as the most loyal and loving friends of the honourable Bride and Bridegroom, by their pithy exhortations and prayers in the sacred pulpit dedicated.  
And so I conclude, wishing unto both your Excellencies that blessing, which the Elders of Israel gave unto Boaz and Ruth, The Lord make thy wife, that cometh 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 Abraham's seed should be as the stars of heaven, Gen. 22. 17. as Hierome well saith, Abraham pro filijs claritas ostenditur astrorum: Abraham in stead of children is showed the stars of heaven: So God make your highness seed, as the stars of heaven, in glory and multitude, and your princely persons, 
De vera circumcision.  as the Sun and Moon, to give light and shine many days in the Church of God: and after to be as bright and glorious stars in the kingdom of heaven, through jesus Christ the only Son of God, and true Sun of righteousness; to whom be praise for ever.  
Your Highness in all duty and service ready to be commanded in the Lord, Andrew Willet.   

SALOMON'S MARRIAGE  
Song out of the 45. Psalm.  
The translation of the Psalm.  

Vers. 10.  
NOw hearken daughter and consider,  
thy heedful ear incline:  
Thy father's house no more remember,  
count it no longer thine.   

11  
So in thy beauty only shall  
the King much pleasure take:  
Therefore thy Lord thou must him call,  
and t'him obeisance make.   

12  
The city Tyrus of such fame  
shall presents to thee bring:  
The rich people eke of the same,  
shall give each costly thing:   

13  
The King's daughter within behold  
with glory bright doth shine:   

14  
Her garments are all of wrought gold,  
and needle work so fine:  
The Virgins in her company,  
do follow after fast:   

15  
The King's palace most cheerfully  
to enter they make haste.   

16  
In stead of fathers unto thee  
thy children up shall stand:  
Which may renowned Princes be  
even throughout every land.    

THE EXPLICATION OF the Psalm.  

THe Church this daughter is, to cleave  
to Christ, she friends forsakes:  
Christ her to favour doth receive,  
and she her Lord him makes.  
tire shall bring gifts, with the rich rout,  
the truth shall Gentiles win,  
Prosperity is the rob without,  
the glory grace within.  
The Virgins, that is faithful men,  
Christ's Temples do frequent,  
For fathers to the Church, children  
Kings of the earth are sent.   

The application.  
The wife the parents must forget,  
and yield obedience:  
The man in's wife his love must set,  
and she him reverence:  
Friends celebrate the marriage feast  
with gifts sent to the Bride,  
The inner parts must not be least,  
whatsoever is beside.  
The Bride is brought home cheerfully,  
with Virgin many one:  
To her is given posterity,  
for fathers, which are gone.   

The Conclusion.  
So fruitful be these Princes wed,  
long life to each we pray:  
And mutual i●y in marriage bed,  
to them God grant for ay.    

THE CONTENTS OF this Treatise.  

In the first part.  
Under whose person the Prophet speaketh. sect. 1  
Whether the sense of the Psalm be historical only, or beside mystical. sect. 2  
When allegories may be followed. ibid.  
The method of the Psalm, 3  
Of the duty of wives to their husbands. 4  
Examples of obedient wives. 5  
In what things a woman should be subject. 7  
What manner of subjection the wives ought to be. ibid.  
When wives ought to be heard. 8  
The Church how the daughter of Christ, sister and Spouse. 9  
The Scriptures contain all things necessary to salvation. ibid.  
Husband's should not suffer their wives to be of a strange religion. 10  
The love of the husband greater, then of the parents. 11  
Parents yet not altogether to be neglected. 14  
How the Church must forget her father. 15  
The Romanists retain the superstitious rites of the old Pagans. ibid.  
The man and wife equally bound the one to the other. 16  
Love between man and wife must be mutual, and reciprocal. 17  
Examples among the Heathen of most loving Husbands and Wives. 18  
The inward beauty to be preferred before the outward. 20  
The inward beauty not grafted by nature, but wrought by grace. 21  
How the man should err in the love of his wife. 22  
Too much fondness in married persons not commendable. ibid.  
How the man is the image of God. 24  
Of two kinds of worship, religious and civil. ibid.  
How they are distinguished. ibid.  
The religious only due to God. 27  
One adoration due to Christ as God and man: against Bellarmine. 28  
The natures of Christ not to be severed. ibid.  
The application of the Psalm to the present occasion. 30   

THE CONTENTS OF THE second part.  
OF the rich city Tyrus. sect. 1  
A k●ngdome prospereth more by clemency, than tyranny. 2  
The description of a merciful and good Governor: such as by God's goodness the Church and Commonwealth of England at this present enjoyeth, our gracious King james: and long may we enjoy him. 4  
Of divers kinds of gifts. 5  
Against bribery and corrupting of justice by gifts. ibid.  
A false religion enemy to peace. 6  
The peace of England for 55. years, how it may be continued. 8  
The chief ornaments of women. 9  
The vain care and study for adorning the body. 10  
Against jesabels' painted face and borrowed hair. 11  
Against the gorgeous adorning of outward temples, and neglecting the inward. 12  
Against the whore of Babylon's costly robes. 13  
That it is lawful for Nobles to use costly garments. ibid.  
Against sumptuous garments. ibid.  
Why the Church is likened to a Virgin. 14  
The first fruit● of all our acts must be consecrated to God. 15  
Of divers kinds of Virgins. 17  
Spiritual virginity preferred before carnal. 18  
Modesty and chastity required specially in noble Virgins. ibid.  
Public solemnities lawful 19  
divers kinds of processions. 20  
Against popish processions. 21  
The Church must be frequented in public processions. 23  
Against the pride of virgins and women in their apparel. 24  
Against affected niceness in shoes and in going. ibid.  
A man is not to wear the woman's apparel. ibid.  
How a Virgin by putting on a soldiers apparel saved her virginity. ibid.  
Of the great increase 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 chief regiment of the Church belongeth to secular Princes. ibid.  
The Virgin Mary cannot be said to be our hope. ibid.  
The application of the Psalm to the present honourable marriage of the illustrious Princes. 30    

THE FIRST PART OF THE DUTY OF THE CHURCH 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 ear: forget also thine own people, and thy father's house.  
11 So shall the King delight in thy beauty, for he is thy Lord, and 
* Heb. Bow thyself unto him.  reverence thou him.  
TWo things are first briefly to be touched, before I descend to the content of these verses: of the author or writer of this Psalm, and of the matter: who speaketh here, and of what: 
In whose person the Psalmist speaketh.  for the first, there are divers opinions. 1. Some think that God the Father thus speaketh of his Son: my heart will utter a good word: vers. 1. Which they understand of the ineffable generation of the Son, the eternal word of God: so 
a Exposit. in Psalm. 44.  Augustine and 
b Cont. judaeus lib. 1. c. 1.  Isidore with other. 2. Some think that Christ speaketh here of himself: My tongue is the pen of a ready writer: which 
c Ex apolog. Pamphil. In Psalm 44. tom. 4.  Origen understandeth of the swift preaching of Christ, who taught but a short time in earth, & universus orbit praedicatione eius impletur; and all the world is filled with his preaching: Hierome giveth this sense, Christus evangelii strictum sermonem exaravit in tabulis cordis, Christ did grave the compendious speech of the Gospel, in the tables of the heart▪ but neither of these opinions can stand, because of these words, vers. 7. God, even thy God hath anointed thee with the oil of gladness above thy fellows: for this neither the Father can utter of his Son, nor Christ the Son of himself. 
Lib. 3. contr. Martion. Lib. de. 2. nature.  3. Tertullian taketh David to be the writer of this Psalm, accingere (inquit David) ense, etc. be girded with a sword upon thy thigh, saith David: so also Isychius: David patrem ungentem dixit: David calleth the Father the anointer, etc. But the Prophet speaketh of a King's daughter which should be brought unto the King, vers. 14. now in David's time Solomon his son was not married to Pharaoh the King of Egypt's daughter: and he speaketh not of himself, as the words show. 4. Their opinion then is rather to be received, that think this Psalm to have been indited by the sons of Korah, or some one of them, as Lyranus: or some other Prophet that is not named, as divers of the Psalms are by such composed.  
2. Now concerning the argument, and matter of the Psalm, the question is, whether it only speak of Christ, and of his spiritual marriage with the Church: as most of the ancient writers do apply it, as 
d Dialog. non Tryphon.  justine Martyr, 
e Exposit. in Psalm. 44.  Augustine, 
f In Psalm. 44. tom. 4.  Hierome, and before them 
g Lib. 4. cont. Martion.  Tertullian, 
h Lib. 1. cont. Celsum.  Origen with others: or whether it historically only describe the prosperity of the Israelites under David, when he took Bathsheba to wife, or under Solomon, whose marriage with Pharaohs daughter should be here solemnized: or under Assuerus the great King of Persia, when he married Queen Ester: as divers of the Rabbins entertain these several opinions: or whether this Psalm historically describe the marriage between Solomon and the King of Egypt's daughter, 
The sense of this Psal Whether historical only, or mystical beside.  but spiritually between Christ and his Church: which latter interpretation is to be preferred before the rest: for here is both somewhat typical, which cannot be understood but of Christ, as v. 6. Thy throne O God is for ever and ever: which place the Apostle only applieth to Christ, Heb. 1. 8. and somewhat also here is historically and literally to be understood, as where mention is made v. 8. of Myrrh, Aloes, and Cassia, of the ivory palaces, v. 12, or temples, of the daughter of Tyrus: so that here we may say with Tertullian of the like place: Haec aut nega scripta, aut quis es ut non putes accipienda, quemadmodum scripta sunt, maxim, quae non in allegorijs, & parabolis, sed in definitionib. & certis & simplicib. habent sensum. advers. prax. Either deny these things to be written, or who art thou, not to think that they are so to be taken as they are written, which have a ready and plain sense, not in allegories and parables, but in plain definitions? 
jun. Pelican. annot. Geneuens. Vatab●ns.  So that this Psalm doth under the type of Salomon's marriage, set forth the spiritual conjunction between Christ and his Church, 
When allegories may be followed.  as many of our orthodoxal expositors have well observed: so then, like as a foundation must first be placed, and then it must be builded upon, and in a picture the ground is first laid, and then the other colours added: so in Scripture, the truth of the history must first be supposed, and then the type of the allegory supplied: 
Lib. 1. cont. Celsum.  Non posse allegoriam suscipere istos sermons Celso videtur & Epicureis: cui (id est Marcioni) nihil per allegoriam placet exponi. Origen. We then neither with Celsus, 
Lib. 2. in epist. ad Roman.  the Epicures, or wicked Martion, reject all allegories: Ne quis me vim facere scripturae putet, & sic amare Christum ut auferam historiae veritatem. Neither yet will I force the Scripture, and so be thought to love Christ, as I should take away the truth of the history: as Hierome saith: 
De vest. sacerd.  But I say and resolve with origen: Manente prius historiae veritate, spiritualis etiam recipiendus est sensus: 
Ex apolog. pamphyl.  Although these things have a spiritual sense, yet the verity of the history remaining, the spiritual sense is to be retained, etc.  
3. This then is the order of the Psalm: 
The method and order of the Psalm.  beside the prologue or entrance into the Psalm contained in the first verse, and the epilogue or conclusion in the last verse. The body of the Psalm containeth an excellent description: first of the Bridegroom to vers. 10. and then of the Spouse and Bride, vers. 10. to vers. 16. the Bridegroom is set forth, first, by his beauty and eloquent speech, vers. 2. then by his power and good success, vers. 3. 4. 5. thirdly, by the eternity of his Kingdom, with the cause, the righteousness thereof, vers. 6. 7. four, by his glorious unction and inauguration, vers. 7. 8. fifthly, by his honourable company and attendance, vers. 9  
In the second part, first, the duty of the Bride is prescribed, vers. 10. 11. with the effect thereof, so shall the King have pleasure in thy beauty. Secondly, her glory is described 1. by the subjection of some, and their presents, vers. 12. Secondly, by her apparel, and ornaments, vers. 13. thirdly, by her company and attendants, vers. 14. Fourthly, by her progress, and other compliments, vers. 15. Fifthly, by her issue and incrementes, vers. 16. The duty of the Spouse here set forth is threefold: her loyal obedience in hearkening, vers. 10. her faithful remembrance of her spouse in forgetting her father's house, vers. 10. her seemly reverence in doing obeisance unto her Lord, vers. 11.  Hearken O daughter, and consider, incline thine ear. 
4. The first thing, 
wives obedience to their husbands.  which the wife must yield to her husband, is obedience, as the Apostle exhorteth, Wives submit yourselves unto your husbands, Ephes, 5. 22. it is their duty, they must do 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 seemly, or pleasant, that there should be amity and concord between the man and wife: as it is in the Psalm: ecce quam bonum & jucundum: Behold how good and pleasant a thing it is brethren to dwell together in unity, Psalm. 133. 1. many things are good and profitable, but not pleasant, as affliction and chastisement, which at the first seemeth not to be joyous, but grievous, but afterward it bringeth the quiet fruit of righteousness, Heb. 12. 11. But this domestical concord, is both fruitful & delightful, profitable and amiable, it bringeth gain without pain. This was imposed as a perpetual law in the beginning upon we man, Thy desire shall be subject to thine husband, and he shall rule over thee, Genes. 3. 16. Those women than invert the order of nature, which deny subjection to their husbands.  
5. Leah and Rachel were obedient unto jacob, 
Examples of dutiful wives.  both in civil things, in that they went away with him, being sent for into the field, not returning to take their leave of their father, Genes. 31. 3. and in spiritual, in giving unto jacob their images and strange gods with the rest of the family, (as is most like) to be made away, Genes. 35. 2. Zipporah, though very loath, yet was content, by direction from her husband (as is most probable) to circumcise her child, Moses being weak, and not able himself to do it, Exod. 4. 25. But jobs wife seemeth to have been a perverse and refractory woman, who despised his counsel in framing herself to patience, (wishing her husband to curse God and die) that he was fain to take her up roundly, giving her the term of a foolish woman, job 2. 10.  
6. The man is the woman's head, 
How unseemly a thing it is for wives not to be obedient.  2. Cor. 11. 3. as if the body should spurn against the head, so is the opposition and gainsaying of a woman to her husband: as the Moon applieth itself, and turneth to the Sun, and borroweth of his light; so should a woman be guided by her head: as the earth drinketh in the rain, that falleth from heaven; so should the wife receive the good counsel of her governor. And as she is compared to a vine, Psalm. 128. 2. so should she show herself as pliable and tractable, as the vine, which is apt to be bowed and turned every way: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutartch. de precept. coniug.  as wine mingled with water, though the water be the greatest part, is called wine still: and as where two voices concur together in singing, the tune or song is carried chiefly by the base and greater voice: so should the man in domestical affairs bear the chiefest stroke, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch. ibid.  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 harmony together: tertullian speaking of the sweet exercises, which men and wives among the Christians used together, saith: Sonant inter duos Psalmi & hymni & mutuo provocant, 
Lib. ●. ad uxor.  quis melius Deo suo canet: Psalms and Hymns give a sound between two, and they strive, who should sing best unto God. And again, a little further to insist in this similitude, a woman should herein be like unto a physician, which not pleasing himself in his own voice, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 14. 35.  soundeth out the harmony by the help of a pipe: so should a woman speak 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 wives, yet it is with a double limitation: both for the matter, wherein, and the manner how this obedience should be performed: 
Wherein a wife ought to be obedient.  for first a woman is bound but only in things lawful: if any thing be commanded, either against charity or piety, this bond holdeth not: Abigail is a precedent for the one, and Michol for the other: for the one sent relief unto David, against churlish Nabal her husband's mind, 1. Sam. 25. and the other saved her husband's life against her Father the King's mind, 1. Sam. 19 17. And the like case is, if the husband should enjoin his wife any thing against the worship of God: for if in the case of wilful desertion, when the husband departeth from his wife, she is no longer bound. 1. Cor. 7. 15. Much less is she in subjection, 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: 
Ad Celantiam.  She that is settled in the married state, must not so much please him that is married, as him that instituted marriage: Again for the manner: the subjection of the wife must not be slavish, or servile, as the Turks and Moors at this day use their wives as their slaves, but it must be sociable and amiable. God made woman to be helping unto man. Gen. 2. 18. not to be an underling, to be a guide in the house to save, not to be a drudge and a slave: Ambrose hereof writeth well: Mulier deferat non seruiat, regendam sepraebeat non co●rcen●m, indigna est coning to, quae digna est iurgio: 
What manner of subjection is to be performed by the wife.  The woman must observe, not serve; and yield herself to be ruled, not constrained, she is not meet for marriage bedding, that hath need of continual chiding: Neither let the woman think, that in this manner to be in subjection is an hard condition, but it is rather a benefit for the weaker vessel to have a stronger to defend her, and the more simple to have a wiser to direct her: 
Plutarch in precept. coniug. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and therefore the husband is called the guide of her youth, Proverbs. 2. 17. Like as he observeth well, that mother's love their sons best, as most able to help them, and Fathers their daughters, as most needing their help: So women should yield to their husband's obedience, because of their protection and defence. This kind of service is a freedom rather than a thraldom; a liberty, not a captivity: 
De paradis. c. 14.  as Ambrose observeth well. Haec servitus Dei donum est, et in loco benedictionis Isaac eam dedit Esau. ut seruiret fratri suo, benedictionem enim poscebat a patre. This kind of service, is the gift of God, and Isaac gave this as a blessing to Esau, to serve his brother, for he asked a blessing of his Father. wives then must not be used as hirelings and mercenaries, but as fellows & partners; nor commanded imperiously as servants, but entreated lovingly as joint tenants: Even the heathen Roman Emperors thought it reasonable, that such a loving fellowship should be between man and wife, as may appear by their favourable Laws made in that behalf: as if a man married his maid, 
Non cogenda est tibioperas praestare Alexand●. ●od. lib. 8. tit. 3. leg.  the law saith, she is not to be compelled to do thy drudgery. And again, against the wife of him that is dead, the heirs cannot have an action for wasting of the inheritance, the reason of the law is, the wife is taken as a partner both of human things, 
So●ia●ei humana, et divinae domus suscipitur. lib. 9 tit. 32. l. 4. Gordian.  and of the Divine house: that is a partaker of human society and fellowship, and of divine community and worship.  
8. Now further, as the wife is bound to listen to her husband, as her domestical instructor; so the husband is to give care also to his wife as a mutual comforter: true it is, that where the wife adviseth ill, her speech is to be rejected, as job put off his wife, that tempted him to blaspheme God, with the reproachful term of a foolish woman: as Origen bringeth in job thus speaking to his wife. Tu facta es deterior eva in insipientia, 
When wives should be heard.  sed ego non effectus sum Adam in stultitia. Thou art become worse than Eva in foolishness, but thou hast not made me as Adam in sottishness: 
Lib. 2. in. 2. cap. job.  yet where the wives counsel is wholesome and reasonable, it is fit the man should regard it as fit and seasonable: The Lord said unto Abraham, in all that Sara shall say unto thee, hear her voice, Gen. 21. 12. The Shunamites husband followed her advice in making provision to entertain the Prophet, 2. Kings 4. 10. But the fashion of many unwise and unthrifty husbands is contrary in these days, who if in time they would have given ear to the friendly advise of their wives, which of a stubborn and wilful mind they scorned, would have salved their credit, saved their estate, and preserved their health: This than maketh a good medley, and soundeth forth a sweet melody, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  when man and wife do one embrace the others loving counsel: it is like as bands being twist one about an other, are the stronger: so are they by their mutual instructions strengthened.  
9 But seeing that Pharaohs daughter here being spoused to Solomon beareth a type & figure of the daughter the Church: 
The Church how the daughter of Christ, sister and mother.  We must not dwell wholly in the literal sense, but leave some place also for the spiritual: for as Tertullian well saith: Res in literis tenentur, ut literae in rebus legantur. lib. de resurrec. The things are contained in the letters that the letters may bring us to read the things. The Church than is this daughter, here spoken unto: she is Christ's daughter, as he is God the everlasting Father, Isay. 9 6. So Pharaohs daughter was as Salomon's daughter in respect of his princely government: she is also his sister. Cant. 5. 1. As he is man and took our nature, so he is not ashamed also to call us brethren. Hebr. 2. 11. The Church also is a mother in respect of the faithful which are begotten to the faith: so jerusalem which is from above is the mother of us all. Galat. 4. 26. Now than the Church must hear Christ's voice: Christ's sheep will hear his voice. john. 10. 16. they will neither hear nor follow a stranger. ver. 5. Christ's voice is not to be heard but in the Scriptures: therefore other doctrine must not be received of the Church, then is taught and delivered in the Scriptures. 
The scriptures contain all things necessary to salvation.  This directly impugneth the popish opinion of unwritten traditions: which they bring in beside, yea contrary to the scriptures, which they hold, not to contain all things necessary to salvation. But the Apostle saith otherwise, that the Scriptures are able to make one wi●e unto salvation: and to make the man of God perfectly prepared to every good work, 2. Timoth. 3. 15. 17. If perfect wisdom then be found in the scriptures, what need is there of any other additions: whatsoever is added to that which is perfect, showeth a defect and is superfluous: Therefore Tertullian saith excellently, Nobis curiositate non est opus post Christum jesum, nec inquisitione post evangelium: 
Prescript. adverse. haeretie.  We need no curious invention after Christ, nor no inquisition after (or beside) the Gospel. If any will search further, he is like a wayfaring man without a guide in a desert country, and as a ship on the sea without a Pilot: to leave the scripture is a way to error, not a stay from erring as he again worthily saith. Credunt sine scripturit, ut credant adversus scripturas: They believe without Scripture, that they may believe against Scripture.  
10. Then to conclude where I began, the duty of the wife, is to be directed by the husband, being a man of understanding as in all other civil matters, so specially in religious exercises: Those wives are to blame that refuse herein to be guided, and those husbands more, which do not use herein to direct their wives, but suffer them even under their nose, as we say, to practise a contrary and the same a false religion: As many, themselves protestants (but cold ones, you may well think) do suffer their wives to be popish recusants: it is an excellent saying of Ambrose, In mulurum insolentia etiam mariti notantur. Ambrose in 1. Cor. 1. 14. Even the husbands are noted in the insolent behaviour of their wives. A wife suspected in religion, maketh also her husband to be suspected; Some women may be so wilfully bend, and so frozen in their superstitious dregs, that they will not be removed: 
Husband's should not suffer their wives to be of a strange religion.  I therefore only speak against such careless husbands, as make no great conscience what religion their wives be of, neither take any great care to have them better instructed. They remember not that saying of the Apostle: What concord hath Christ with Beliall, or what part hath the believer with the Infidel. 2. Cor. 6. 11. And what true love can there be between a protestant and a Papist, a professor of the true faith, and a detester thereof. 
Lib. 2. ad uxor.  Tertullian saith right, Domino non potest pro disciplina satisfacere, habens in latere diaboli servum: One cannot satisfy the Lord for religion, having the devils servant lying by his side. That Heathen Moralist spoke divinely; That a woman should have no friends, but such as are her husbands, 
Plutarch. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and because the Gods are the chiefest friends, the wife should acknowledge no other Gods but those which her husband worshippeth: and so he concludeth; That no sacred duty 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: 
Tertul. ibid.  They must be in the Church of God together, and in God's marriage bed together. Thus while they accord in religion, and the wife followeth her husband's pious direction, all other things shall prosper, and unity in religion will bring forth cheerfulness and alacrity in every action: Eleemosynae sine tormento, sacrificia sine scrupulo, cotidiana diligentia sine impedimento. Their alms shall be without grudging, 
Tertul. ibid.  their spiritual sacrifice without offending, their daily diligence and endeavour without hindering, etc.  Forget also thine own people, and thy father's house 
11 First touching the literal and historical sense, here is expressed the fidelity and near conjunction of the wife to her husband, that in regard thereof even the father and father's house must be forgotten: therefore at the very first institution of marriage this rule was given: For this cause shall a man leave father and mother, 
The love of the husband greater than of the Parents  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 covenant of God, Prou. 3. 17. Where two reasons are given; because her husband, though now old, was sometime young, and a guide to his wife in her youth, when she could not govern herself; as he pleased then so must he still: and the other reason is, because a covenant was made between them before God, which must not be broken. Thus Sarah first, and afterward Rebeccah; Leah also and Rachel, left their country, father, and father's house, and did follow their husbands, Abraham, Isaac and jacob.  
12 Michol Saul's daughter harkened not to her father, but against his mind preserved the life of David her husband, 1. Sam. 19 12. Yea the Heathen women by the light of nature were taught to prefer the love and life of their husbands before all other: as Cleopatra Antiochus daughter the great, being given in marriage to Ptolomeus Epiphanes, with an intent to make away her husband, yet took her husband's part against her father, which is thus briefly touched in Daniel, 
Heathen women faithful toward their husbands.  She shall not stand on his side, neither be for him, Dan. 11. 17. divers such examples of noble women, that were faithful to their husbands, and kept continual remembrance of them, are alleged by Hierome, 
Lib. 1. advers. jovinian.  as Bilia the wife of Duellius, when her husband being cast in the teeth, that he had a strong breath, and was angry with her that she told him not of it, made this modest answer: Fecissem, nisi putassem omnibus viris sic os olere: I had done it, but that I thought every man's breath to smell so. Martia Cato his daughter mourning for her husband, being asked, Quem diem haberet luctus ultimum ait, quem & vitae: What day shall be the last of her grief: the same saith she, that shall be of my life. Valeria, the wife of Servius, would not consent to marry any other, saying, Seruium semper vivere: That her husband Servius lived still.  
13 For such is the ordinance of God, that man and wife are counted one flesh, Genes. 2. 24. To divide then and sunder the affection between man and wife, were all one as to rend one member from another. Like as then in a picture, the first colours, which are drawn over with new, are forgotten, 
The reason why there should be such afirme conjunction between man and wife.  and no more appear: And as a plant grafted into a new stock, knoweth his former place no more, but is incorporated into the other: and as a piece of cloth taken to mend a garment, is now become a part of the same: so the near conjunction of the woman with the man, doth obscure all other kindreds, even as the sun doth darken the stars: and as Abimelech said to Sarah of Abraham, that he was the vail of her eyes, Genes. 20. 16. that she should not look upon any other: so mutually the husband and wife are each to other, both a vail to their eyes, and a cover to their affections, not with the eye to face or fancy, or with the heart to embrace any other. Among the Romans the custom was, 
question Rom. ●. 29. Plutarch.  that the Bride coming home was not suffered to go over the threshold herself, but was carried over: and the Boetians had the like fashion, to burn the axle-tree of the cart before the door; to signify, that the wife was to keep home, not to gad abroad, or think of her remove; but to settle her affection upon her husband, and house affairs: and the same may seem to be the meaning of the word husband: as if you would say, an husband: he is as a band to hold and keep his wife at home.  
14 But though the woman must forget her father's house, in comparison of her new house and husband; yet her duty to her parents must not be forgotten: It is then spoken comparatively, as many like places are frequent in Scripture, not uttered simply & absolutely. Indeed it is the fault of many, that are preferred in marriage, who seem to forget their poor parents: 
Parents not altogether to be neglected for the husband or wife.  For which cause our blessed Saviour findeth fault with the jews Corban, in giving to the altar, and neglecting their parents, Marc. 7. 11. So did not joseph, who being married in Egypt, and advanced to great honour, forgot not his aged father jacob: nor yet was David careless of his Parents, but in the midst of his troubles committed them to the custody of the king of Moab, 1. Sam. 22. 4. Ambrose doth well tax such forgetfulness in children of their parents: Non pudet te filia, si te ingrediente in ecclesiam, alienis manus, pretermissa filia, anus matter extendat, 
〈◊〉 Luc. c. 18.  dum tu transeas sublimi callo, etc. Art not thou ashamed O thou daughter, that when thou interest into the Church, thine aged mother should put forth her hand to an other, omitting her daughter, while thou passest by, with thy neck stretched out, wearing jewels and rings, etc. So then the husband must be preferred, and yet the parent not neglected: the one in the first place must be remembered, but the other not altogether forgotten and rejected. So Hierome shall shut up this place, who thus writeth: Seruite patribus futuri patres, seruite matribus ut & coni●ges vestrae mereantur matres nuncupari: 
Lib. de hon●ra●nd. 〈◊〉 ●ib.  Observe your fathers, you that hope to be fathers, and be serviceable to your mothers, that your wives also may be thought meet to be called mothers.  
15 Now the spiritual sense of these words doth lead us to understand it of the Church: 
How the Church m●st forget her father.  she must forget her people and father's house: either the idols which she worshipped in the time of Pagan idolatry; for so they called their idols their fathers, jerem. 2. 27. saying unto a tree, thou art my father, 
Cat●ch●s. 7.  and to a stone thou hast begotten me. Thus Cyril: or the devil may be understood, who is the father of the wicked, as Augustine, Vndecunque venerunt gentes à patre diabole venerunt, sed patri renuntiaverunt: From whence soever the Gentiles came, 
Exposit. in Psal▪ 44.  they came from their father the devil, but they have renounced their father: or the jewish rites and ceremonies are here insinuated, which must be left and forgotten under the Gospel, as Lyranus, or generally, as justinus Martyr interpreteth, these words do teach us to forget our oldcountries' manners what soever: which sense is more full than the rest. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dial. cum Tryphon.  The Church of God than is admonished, that being called from judaism and Gentilism, she should retain neither, their superstitions in religion, nor error of life & conversation: here then the Pseudochristian Romanists may justly be taxed, who in their superstitious service, do retain many rites of the old Pagan Romans their predecessors: and maintain many of their points of doctrine: 
The new Romanists retain the superstitious rites of the old Pagans.  As in their fasts and abstinence from meat, their festivals, idols, multitude of saints, censings, purgatory, free will, and in many such like they revive the old pagan fashions and opinions: And this their corrupt imitation of them is justified by one of their own Bishops, and not one of the meanest of them; namely, Gregory the first, who giveth this advice: Festa paganorum sensim in Christianae esse commutanda, & quaed●m ad eorum similitudinem facienda, ut facilius fides Christianae accederent; 
Lib. 9 Epist. 71.  The pagan feasts must be by little and little changed into Christian festivals, and some things must be done like unto them, that they may the more easily be brought to the Christian faith. But S. Paul hath given us another rule, not to do evil that good may come thereof, Rom. 3. 8. And herein I prefer tertullian's judgement, who giveth this caveat touching the doctrine of the Heathen Philosophers. Quid Athenis & Hierosolymis, quid Academy & Ecclesiae, 
De prescript. adverse. haeret.  quid h●reticis & Christians? What hath jerusalem to do with Athens, the Church with (Plato his) Academy, Christians with heretics? And of Plato the best and most divine of all the Philosophers, 
Lib. de anim.  he saith: Doleo bona fide Platonem omnium haereticorum condimentarium factum: I am sorry in very deed, that Plato hath given the taste and assay to all heretics. And concerning other Heathenish rites and fashions he giveth this rule: Vt nihil dandum idolo, sic nec sumendum ab idolo: As nothing must be given to an idol, so neither must any thing be taken from an idol.  
16 And to return to the duties of carnal marriage, as this last point concerneth the spiritual; as wives are taught to have their husband's bed in remembrance, and to keep themselves true and faithful unto them: so men must also to their wives fidelity be answerable in the like chastity again: every man must keep him to his wife, as the woman must hold herself to her husband, 
The man and wife equally bound the one to the other.  according to the Apostles rule, 1. Cor. 7. 3. Augustine saith well to this purpose, Intactam quaeris, intactus esto, puram quaeris, noli esse impurus? etc. tu exigis hoc ab uxore, & non vis reddere hoc uxori; & vis uxorem tuam victricem esse, & tu victus iaces, 
Serm. 46. de verb. D●m. De decem chord. cap. 3.  etc. Dost thou seek a wife untouched of others, be not touched thyself: wouldst thou have her pure, be not thou impure: And again, Dost thou require this of thy wife, and wilt not thou render it to thy wife: wilt thou have thy wife a conqueror, while thou art conquered? Whence then is it that men herein take unto themselves greater liberty than women? Among many Nations, as the Italians, Spaniards and Turks, it is counted a capital crime in the wife to tread awry, 
Men and their wives must be mutually content one with another.  but in the husband it is usual and venial: the Scriptures give them no warrant thus to presume: they are both under the same law of wedlock, and must both draw in the same yoke. Likewise women must learn here not to be weary of their husbands, he that pleased them being young, now must not dislike them being old. Ambrose here writeth excellently, who shall speak in his own words: 
Hexemer. lib. 5. cap. 7.  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 grown unhandsome and uncomely, be once pleased thee, wouldst thou ever be choosing of an husband? the Ox and Horse like their mate, and if he be changed, they know not how to draw the yoke; and dost thou refuse thy yoke-fellow?  Vers. 11. So shall the King have pleasure in thy beauty. 
17. As the wife must show herself dutiful, so the husband must be regardeful: she must be lovely, and he loving: she amiable, and he pliable unto her love. Thus the Preacher adviseth, Rejoice with the wife, whom thou hast loved all the days of the life of thy vanity: Eccles. 9 9 So also the Wise man in the proverbs, Rejoice with the wife of thy youth, let herb as the loving Hind and pleasant Roe▪ 
Love between man and wife must be mutual and reciprocal.  let her breasts satisfy thee at all times: Prou. 5. 19 Even as the Roe Buck is noted to be most loving and fond upon his Hind; so should the husband be addicted to his wife: as the infant is tied to his mother breasts; so the man should be wedded in affection to his wife. There should then be a reciprocal and mutual love between them: as of the husband it is said: The heart of her husband trusteth in her: and of the wife, She will do him good, and not evil all the days of her life, Prou. 31. 11. 12. So Cantic. 2. 16. My well-beloved is mine and ●am his.  
18. So the Scripture giveth testimony of Isaac, that he loved Rebeckah his lovely wife, Genes. 24. 67. and jacob was so affected to Rachel, that he was contented to serve for her seven years: and, they seemed unto him but a few days, because he loved her, Genes. 29. 20. When David heard that the Amalekites had burned Ziglag, and carried away his two wives: Ahinoam and Abigail, he was in great sorrow, and adventured his life to encounter (having only four hundred men) with all the host of the Amalekites to rescue and recover his wives, 1. Sam. 30. 6. 10. yea this entire affection of the man and wife is so agreeable to nature, that even the Heathen, being but natural men, herein may make Christians ashamed: 
Examples among the Heathen of most loving husbands and wives.  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 soothsayer, that if the he were let go, his life were saved, if the she, his wives: he spared the female, and so preferred his wives life before his own. 
Ex Valer. Maxim. lib. 4. c. 6.  But the Heathen could find no measure in their affections: Marcus Plautius hearing of the death of his wife Horestilla, ran upon his own sword, and so died with her. So Portia, the wife of Brutus hearing that he was killed, swallowed down burning coals, and ended her life: Such immoderate passions of unbelievers, at the least should teach Christians to have moderate affections.  
19 For where there is not a reflection of love, it cannot continue: the wise man saith, A man that will have friends must show himself friendly. prover. 18. 24. according to that saying, ●t ameris, amabilis esto, He that would be loved, must show himself lovely: The spouse saith, Set me as a seal on thy heart, Cantic. 6. 6. like as a seal leaveth the like print to itself, where it is stamped: so the heart of two lovers and friends must one answer another: Even as the face answereth to the face in water: 
The sweet society between man and wife.  so is the heart of man to man, Prou. 27. 19 As it is a bad looking glass, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Plutarch.  if it make a cheerful countenance look sad, and a sad cheerful: 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 glass of the other: The Wiseman saith, drink the water of thnie own cistern: Prou. 5. 15. As a man will delight in his own springs, and solace himself in his own 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 himself, but in his own garden of pleasure. So is it in the Canticles c. 5. 1. I am come into my garden, my sister, I gathered my myrrh with my spice, I ate my honey comb with my honey, I drank my wine with my milk: such pleasure and delight should the man take in the beauty and virtue of his wife.  
20. But doth the Prophet here mean only external beauty? no verily: there is an inward beauty of the mind far surpassing the other: for outward favour without good behaviour is nothing, and a comely face, that hath not a seemly grace is not to be set by. 
The inward beauty is to be preferred before the outward.  We know what the Wise man saith, As a jewel of gold in a swine's snout, so is a fair woman, which lacketh discretion, Prou. 11. 22. Some have the outward, but not the inward beauty, as painted jesabel, some have the inward only, as Zipporah, Moses wife, that was an Ethiopisse: some have both, as Sarah and Rebeckah: But virtue is more to be respected then feature, and faithfulness than fineness, and good conditions, than goody shows and fashions: 
Valer. ad Ruff.  as he well saith: Nolo te sponsum Veneris fieri sed Palladis: I would not have thee an husband to Venus, (whom the Poets made the goddess of love) but of Pallas, to whom they attributed wisdom: beauty age decayeth, sickness wasteth, and care empaireth: but virtue none of these abateth. And love grounded upon that which fadeth, will soon fade, but settled upon virtue it never vanisheth. Let Hierome also here conclude: Amor formae, rationis oblivio est, & insaniae proximus; the affection to beauty is the oblivion of reason, and the occasion of madness.  
21. The King shall take delight in thy beauty. This being in the spiritual sense applied to the Church showeth, that God taketh pleasure in his Saints, being regenerated by grace, and washed white in the blood of the lamb: Revel. 7. 14. And so wisdom saith, My delight is with the dutiful carriage of the wife, both her obedience in action and endeavour, and her obeisance in fashion and behaviour toward her husband. 
A wife must be observant in word and deed.  And to this purpose Saint Peter allegeth the example of Sarah, that used Abraham most respectively in speech, calling him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adonai, Lord, 1. Pet. 3. 6: as we read, Genes. 18. 12. So did Bathsheba to King David, calling him Lord, and bowing unto him: 1. King 1. 16. 17. And if it be here said, that she did this reverence to him as King, not as her husband (though it were, I confess so much the greater, because he sustained both persons) yet that some honour is due unto the single person of the husband, look upon Abigails example, who bowed herself to the ground, when David sent to take her to his wife, being not yet King: 1. Sam. 25. 41.  
24. For the man is the image and glory of God, 1. Cor. 11. 7. and after a more special manner; and therefore to be reverenced of the woman: 
How the man is the image of God.  there is an image of God, common both to the man and woman: they were both created according to God's image, 
Lib. de create. cap. 23.  Genes. 1. 27. whether we understand this image with Gregory Nyssenus, of man's excellency: Omnis boni factam esse participem humanum naturam. That man's nature is made partaker of every good thing, having a mortal body and an immortal soul. Or with Ambrose, of the mind and understanding; wherein 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: 
Exhortat. ad virgin.  he is created according to the image of God, quoad imperium & principatum; in respect of his dominion and principality over the creaures. 
In 11. cap. 1. Epi. ad Corinth.  Or with Cyrillus of Alexandria, of righteousness, and holiness; Quod diuinan efficit effigiem, 
Lib. 6. dialog.  utique sanctificatio est: That which maketh the shape of God in man, is sanctification, etc. as the Apostle, 
Wherein the image of God in man consisteth.  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, than the woman. Tertullian referreth it to the body: God, saith he, Christum sermonem hominem intuens futurum, etc. foreseeing Christ the Word to be made man, 
Lib. 5. advers. Marcian.  said, Let us make man according to our image, etc. Ambrose understandeth it thus: that as ex Deo omnia, 
Excitation. gloss ordin, in 1. Cor. 11. ●. 7.  all things are of God, so all men came of Adam, Augustine thus: Quia in homine plus viget ratio, reason beareth more sway in man, than woman; and therefore he is said more principally to be made according to the image of God: But Theodoret's exposition is most agreeable, mulier viro subiecta est, 
Ibid. ubi supra.  & ei parere jussa: the woman is subject to the man, and willed to obey him, etc. so man is appointed to be her ruler, and therein is the lively image of God, who ruleth all things.  
25. The woman then must apply herself to her husband, seeking by her humble and meek behaviour to content him: as the Wise man saith: A soft answer putteth away wrath: Prou. 15. 1. even as soft things do daunt the force of hard and violent, so doth gentleness assuage fury: even as the soft water breaketh the hard stones, job 14. 19 as the bulrush by bending itself, 
How the wife ought to apply herself to her husband.  scapeth the violence of the stream, Isay 58. 5, when the strong Cedars are broken: so should a woman by her discreet behaviour discern how to calm domestical storms: as Abigail did forbear to speak to her husband till the drink was over: 1. Sam. 25. 37. Women must not seek to be cross and contrary to their husbands; to frown when they fawn, and to be merry when they are heavy: but like as Physicians say, that the blows on the left side are felt on the right: and they use to let blood on the contrary side, so should the man and wife be continually affected one with another's grief: They should each take heed of another's offence, and specially beware that they provoke not by hasty and unadvised speech. Ambrose noteth well upon those words of the Psalm: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  I thought I will take heed to my ways, that I offend not in my tongue; Aliae sunt viae, quas debemus sequi, aliae, quas custodire, sequi vias Domini, custodire nostras: There are some ways which we must follow, some that we must keep; we must follow God's ways, 
I● Psalm. 38.  and observe and keep our own, etc. So the way of the tongue must be carefully kept, for in this way it is an easy matter to trip and stumble.  
26. Now whereas, as is before observed, this incuruaton and bowing of the body was used both in religious adoration of God, and in the civil observation of men: as here this text first historically was verified in Salomon's Queen, that showed reverence unto 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 civil yielded to the creature, the other religious only peculiar to God the Creator: this distinction is taken out of the Scripture: for Peter, when Cornelius fell down at his feet and worshipped him: Act. 10. 25. forbade him to do it: But when the Shunamite took Elisha by the feet, falling down before him, 
Of two kinds of worship religious and civil.  2. King. 4. 27. as Abigail did at David's feet, 1. Sam. 25. 24. he did not forbid her so to do, but checked his servant for thrusting her away from his feet: the reason of this difference is, that the one was a religious worship, which is not to be accepted, the other civil, which cannot be excepted against, Gregory noteth this difference well, upon those words, Genes. 49. 8. Thy father's son shall worship thee. Iste sermo paulo durius refertur ad judam, nisi abusive dicamus, adoratos esse quasi reges afratrib. This is somewhat harsh, if it be referred to juda, unless we say, 
Homil. 17. in Genes.  that abusively, the Kings were adored of their brethren. Adoration then is either properly so called, and it belongeth only unto God, or it is so called by a certain abuse of the word, and so it may be given unto men. These two kind of worships are distinguished three ways: by the conception of the understanding, the intention of the will, and the disposition of the body: so in divine worship, first, the judgement is informed of some divine presence, 
How the religious and civil worship are distinguished.  as joshua was, after he understood who it was that appeared unto him, josh. 5. 14. then he framed his affection to an humble kind of reverence. And lastly his devotion showed itself 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 down, and such like, as by the other two: for these external actions are indifferently used in both kinds of worship, saving that in the divine, the more devout the mind is, the more lowly the body striveth to show itself: as both S. Peter, Act. 10. and the Angel, Revel. 21. knew by the outward preparation of the body, what Cornelius and john intended to do. This difference in the outward behaviour is well observed by Origen out of the parable Mat. 17. how that the servant that ought so many talents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, procidens adoravit; falling down worshipped ver. 26. 
Tract. 7. in Mat.  but the fellow servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, procidens rogavit, falling down entreated only.  
27. here than we refuse the popish curious distinction of religious worship, 
Bellar. lib. ●. de Sanct. c. ●2.  the higher, and lower, that due only unto God, this given unto Saints: and the civil honour they make a third kind. But the Scripture acknowledgeth but one only kind of religious worship, and that due only to God: 
Religious worship only due to God.  the Angel simply forbiddeth john to worship him, and biddeth him to worship God. Revel. 22. 9 The Angel would not simply have refused religious worship, if any part of it had been due unto him, upon the which place Ambrose thus inferreth: 
In 9 c. ad Rom. part. 3.  Nec Dominus utique se adorari pateretur, nisi quia Deus est. Neither the Lord would have suffered himself to be worshipped, but that he is God: Augustine also so understandeth that place. 
De ver. relig. cap. 55.  Recte scribitur hominem ab Angelo prohibitum, ne se adoraret, sed unum Deum. It is well written, that man was forbidden by the Angel to worship but God only. And further the same father showeth what manner of worship is due to Saints. Honoram●s eos charitate non servitute etc. We honour them by charity, not by service: And again as he is cited in one of their own Counsels: 
Ibid.  Eo societatis et dilectionis cultu (honoramus) quo in hac vita sancti homines a nobis colipossunt. 
Cited. Concil. Moguntin. c. 45.  We honour them with that fellowship and loving reverence (or worship) wherewith holy men may be worshipped in their life: What is that else but a civil kind of worship although in a higher degree, as the King and his counsellors are reverenced with a civil honour, yet one more than another: the worship then which is given to the creatures admitteth divers degrees, but not other kinds. 
Lib. 6. contr. Julian.  And so Cyrill shall conclude this place: Sanct●s Martyrs 〈◊〉 adorare consuenimus: laudamus eos potius summis honoribus, quod proveritate strenue certarunt. Neither use we to adore Saints, we set them forth rather with great honours, because they did strive valiantly for the truth:  
28. But to add somewhat of the spiritual sense: the Church is here taught to adore Christ in his humanity, as being her most high and mighty Lord: the Apostle saith, alleging a place out of the Psalms: when he bringeth in his first begotten son into the world, he saith, let all the Angels worship them, Hebr. 1. 6. He is worshipped with Divine worship, 
One adoration due to Christ as God & man, against Bellarmine.  as God and man: whereby the way I will give a touch of that notable error of Bellarmine, who affirmeth directly, that the Divine worship called latria is not due unto Christ's humanity, but the inferior religious worship which is given unto creatures as Angels & Saints called dulia: 
Lib. 1. de sanct. c 12. ss●e●tia.  but yet there is a higher degree called Hyperdulia, a Superservice as we may call it; which he saith their Divines do attribute, soli humanitati. Christi et matri eius, only to the humanity of Christ, and to his Mother etc. But if two kinds of adorations belong unto Christ, one, as he is God, an other as he is man, how far will this be from the heresy of Nestorius, who affirmed two persons to be in Christ, and so consequently two Christ's: for adoration is a duty given unto the whole person, if two adorations, two persons: and therefore the Fathers assembled in the Ephesine synod against Nestorius, did labour to prove, that Christ God and Man was to be worshipped with one entire adoration: as Cyrill proveth it by that place, john. 9 33 37. 
De incarnate. unigenit. c. 26.  unum filium adoravit caecus à nativitate: quis est Domine filius Dei, ut credam in eum, Christus vero seipsum cum corpore ostendebat, qui loquitur tecum ipsa est. The man which was blind from his birth did worship one son, who is the son of God, Lord saith he, that I should believe in him: but Christ showeth himself with his body, he that speaketh with thee, 〈◊〉 he, etc. And in the other place the same Cyril directly thus affirmeth with the rest of the Fathers of the Ephesine counsel: 
Epist. de Synod.  unus intelligitur Christus una servitute cum carne adorandus. One Christ is understood to be adored with one service together with his flesh: and hereupon they made this Canon, Si quis audet dicere assumptum hominem coadorandum Deo verbo et conglorisicandum— ac non potius una supplicatione veneratur Emanuel, 
Ephesin synod. can. 8.  unamque glorificationem dependit anathema: etc. If any dare say, that the man assumed is to be worshipped and glorified together with the word, and doth not rather with one supplication worship Emmanuel, and give unto him one glorification, let him be an anathema, that is, accursed. Now that devise of Bellarmine cannot serve his turn, that this kind of worship is to be given to Christ. Si seorsim humanitas Christi consider●tur: If the humanity of Christ be considered apart: for this is a mere imaginary supposition, for than is it not Christ's humanity, if it should be severed from him: 
The divine & human nature in Christ cannot be severed.  adoration is a thing in act: that also must be in act, to the which adoration is given: but such an humanity as Christ's is, severed, in Christ cannot be. I omit here that other error, in that he joineth Christ's humanity, which is united in one person to his Godhead and the Virgin Marie to be fellows together in this kind of Worship: but I leave this as impertinent to our purpose, only I send him away with that saying of Tertullian against Martion: Non valebit blasphemiae surculus, 
Lib. 2. cont. Martion.  arescet cum suo artifice. This branch of blasphemy shall not prosper, it shall wither with the author.  
29. Now to conclude, and to end, where I began, with the reciprocal and mutual duty, that aught to be between man & wife: as she is to observe her husband, so he must be kind and loving: Husbands must not be bitter to their wives. Coloss. 3. 19 They must dwell with, them as men of knowledge, and give honour to women as unto the weaker vessel. 1. Pet. 3. 7. A brittle vessel, if it be not handled charily, will easily be broken, and so a woman, not discreetly used may soon be spoiled: much may by gentleness be obtained on each side, 
Married couples must one bear with another.  which by rigour and churlishness cannot be compassed. That fable hath here a good use: how the Sun with his still heat caused the wayfaring man to lay aside his garments, which the wind with his boisterous blasts could not pluck from him. So married couples should seek to win one another by lenity, not to weary them by extremity. But as it is said of Cyrus' soldiers, 
Plutarch de precept. conjugal.  that they were charged, that if their enemies came upon them with clamour, they should receive them with silence, and if they were silent to set upon them with noise, so should man and wife, with comfortable speech, refresh one another's sad silence: and they should observe 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: 
Lib. officior. 3. c. 16.  for as friendship is void of flattery, so is it far off from insolency.  
30. Now for the shutting ●p of all; to apply this to the present occasion, namely this honourable marriage now solemnized between the most noble Prince Lord Frederick, and the most excellent princess the Lady Elizabeth in this princely couple is now this Scripture verified: in her Highness, this; Hearken O daughter and consider, forget thine own people and thy Father's house; 
The application of the text to the present marriage of these excellent Princes.  the Lord hath provided for her a comforter in steed of her worthy brother departed, he shall be a solace unto her, and bring her to forget this hea●inesse of her Father's house: she need not to complain as he doth, that lost one of his friends: Ex duobus oculis unum perdid●; 
Hieron, ad Ruffian.  Innocentium enim partem animae meae repentinus febrium ardor abstraxit, nunc uno et toto mihi lumine Euagrio fruor; Of my two eyes I have lost one, Innocentius even a part of my soul, a burning fever hath suddenly taken him away, now I only enjoy Euagrius my sole and only light: for although in like manner that cruel fever did as it were put out one of her eyes for the time, in the death of Prince Henry, yet is it renewed again, in her noble spouse: that now she seeth again with both her eyes; Prince Charles, her dearest brother, and Prince Frederick her amiable spouse: of this virtuous Princess we may say in the words of Solomon: many daughters have done virtuously, but thou surmountest them all: favour is deceitful, 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 we doubt not but is fulfilled: the King shall delight in thy beauty: God hath we trust so provided, that they shall be each to other a mutual comforter. In consilijs fidel●s, in prosperis laeta, in tristibus masta. Ambr. lib. offic. 1. 34. Faithful in counsel, to rejoice together, when things are happy, and grieve together, when matters fall out somewhat heavy. This loving conjunction and society is increased by their consent in religion and piety. This knot shall surely hold, which not only a natural affection, but a spiritual disposition hath tied: Non vehementior est natura ad diligendum, quam gratia: For nature is not more forcible to beget love, than grace: where one of them is, there may be love, where the better, there is greater love, where both, there is a perfect love, as he again saith: Ad cumulandam spectat benevolentiam necessitud● gratiae. A●b. l. 1. office c. 7. Where grace maketh affinity there is nothing contrary to love and amity. This double bond of matrimonial affinity and religious fidelity, so happily begun, God grant it may faithfully hold to their lives end, to God's glory, the Churches good, their own comfort, the wealth of both kingdoms: through the gracious benedicton, and mighty protection of our ever Blessed Saviour and redeemer Christ jesus the spouse of his Church, the King of Kings and Lord of Lords, to whom be praise for ever. Amen.  
So endeth the first part.   

THE SECOND PART OF THE GLORY AND HONOUR OF Salomon's SPOUSE REPREsenting the Church of God.  
12. The daughter of Tyrus with a present, shall make 
a Heb. shall entreat thy face.  supplication unto thee, even the rich of the people.  
13. The King's daughter is all glorious within: her clothing is of broidered gold.  
14. She shall be brought unto the King in raiment of needle work: the Virgins after her, her companions, shall be brought unto thee.  
15. With joy and gladness shall they be brought, and shall enter into the King's palace.  
16. In steed of thy Fathers shall thy children be: thou shalt place them for Princes in all the earth.  
THE first sign and argument of the great glory of this honourable spouse is the great presents, and costly gifts which the rich city of Tyrus should bring, and solemnize this marriage with: what the glory and wealth of this City was, the Prophet showeth. Isai. 23. 8. Whose Merchants were Princes, whose chapmen are the Nobles of the world: 
What a rich city Tyrus was.  & what rich Merchandise Tyrus had, having traffic and intercourse with all nations of the world, Ezechiel setteth forth. chap. 27. throughout. Thus Tyrus among others should send their presents, not so much to have the favour of the King, as afterward, they desired peace of King Herode, because their country was maintained by the King's land. Acts 12. 20. for from thence they had their provision of corn: as to show their voluntary subjection, and congratulation in that solemnity. The like is prophesied. Psalm. 72. 10. The Kings of Tarshish, and of the Istes shall bring presents, the Kings of Sheba & Seba shall bring gifts. This was so accomplished when Hiram King of Tyrus sent presents unto Solomon. 1. King. 4. 10. And when the Queen of Sheba presented Solomon with rich gifts of gold, sweet odours, and precious stones. 1. King. 10. 10.  
2. Hereby is signified the prosperous and peaceable government of Solomon, who for his wisdom was honoured, and all countries adjoining yielded obeisance unto him: not by compulsary subjection, but by voluntary submission: which showeth, that Kings than are most famous, and prosper best, when by justice they maintain tranquillity at home, and amity abroad, not oppressing their subjects by tyranny within, nor encroaching upon their neighbours by rapine and injury without. This was historically prophesied of Solomon. In his days shall the righteous flourish, and abundance of peace. They that dwell in the wilderness shall kneel before him, his enemies shall lick the dust. Psal. 72. 79. And this was fufilled accordingly. 1. King. 4. 24. Solomon ruled over all the Kings on the other side of the river, and he had peace round about him on every side: he had peace not by violent compulsion, or fraudulent circumvention, but rather by friendly contentment, and as it were composition: as Ambrose testifieth of Theodosius the Elder, 
A kingdom prospereth more by clemency, than tyranny.  that clement Emperor. Maluit sibi homines religione, quam timore astringere etc. de obit. Theodos. He had rather bind men unto him by the fear of religion, then by a servile condition. Foreign histories make honourable mention of Agesilaus the Lacedaemonian, 
〈◊〉 apotheg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch.  and Pericles of Athens: the first, hearing of a great slaughter of the Grecians having civil war among themselves, cried out, fie Graecia which hath slain so many as sufficed to overrun all the Barbarians. And Pericles, when the Athenians would have gone out to fight with their enemies, sealed up the armory, and keys of the gates, and would not suffer them to go out: such moderation was in these valiant Captains, and so averse were they from the effusion of blood.  
3. Now, if we will know the reason of this voluntary subjection of Tyrus and other countries unto Solomon, 
Whence it was that nations subjecteth themselves voluntarily to Solomon. ser. 40.  it was his wisdom, 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 adversarij à nobis longius repellentur: The nearer we are unto God, the further are our enemies from us. And on the contrary, he bringeth in the example of Valens the Arrian Emperor, a great persecutor of God's Church, who was overcome of the Barbarians, wherein the Lord showed his just indignation: Vt ibi primum fides Romano imperio frangeretur, ubi fractum est Deo. lib. 2. de fid. 4. That there first faith should be broken with the Roman Empire, 
The description of a merciful and good governor, such as by God's goodness, the Church and common wealth of England & Scotland this day enjoyeth, our gracious King james and long may we enjoy him.  where they had first broken it with God.  
4. A righteous and peaceable King then, is like the rain that cometh down upon the mown grass, to make it to grow, Psalm. 72. 6. whereas bloody governors are like fithes which cut down the grass: as the cutting King of Ashur is compared to a sharp razor, that shaveth the head, beard and hair of the feet, 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 stormy wind and tempest: the one as waters in a dry ground to refresh it, Isai. 32. 2. The other as overflowing waters, that run over all, Isai. 87. The one as comfortable, as when Nilus ascendit in arua, 
Nilus in Egypt by the overflowing makes the fields fruitful.  the river Nilus riseth up to water the fields, the other terrible, as when Tyberis ascendit in m●e●●a, the River of Tiber swelleth up to the walls: like a careless inhabitant, by whose negligence the house droppeth thorough, 
Tiber by the ●●undation sometime riseth to the walls of Rome.  Eccles. 10. 15. So is the commonwealth, when as by tumults and troubles, all things seem to be turned upside down: the other, which preserveth peace, is as one that healeth up the breach, and as a repairer of ruin, Isai. 58. 12. So that it is most true, which he saith: Miserecordia facilius liberat quam rap●●a, oratio long 〈…〉, quam sagitta. 
Serm. 86.  Ambros. Mercy doth more easily deliver then cruelty, and prayer woundeth further off then an arrow.  
5. Now whereas Tyrus sendeth gifts: 
Of divers kinds of gifts.  here it is to be remembered, that there are divers kinds of gifts: there is munus gratulatorium, a gratulatory gift, when one friend sendeth to another to testify their love and joy, as Esther. 9 19 There is compensatorium munus, a compensatory gift, when one giveth by way of recompense for some wrong formerly done, as Zacheus did Luk. 9 8. There is donum opitulatorium, a relieving and helping gift, as to the poor: and honorarium, a gift of honour, as presents sent to great persons, as jacob thereby made a way with his brother. Genesis. 33. 8. And of this kind are the presents which the daughter of Tyrus here 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 be named, donum corru●pen●●t destructorium: a corrupting and destroying gift, which is by bribing, and blinding the eyes: such as Felix looked for at Paul's hand, but because none came he left him bound still: 
Against bribery & corrupting of justice by gifts.  Acts. 24. 28. Such gifts, it is to be feared, fly abroad too fast: but they have the 
a The Raven came to the Ark, but not into it to Noah.  ravens not the doves wings, to carry men from the Ark, not to bring them to it: Many a poor man's cause lieth bound with Paul, and cannot be loosed, nor set free, because it wanteth a silver key to unlock the bolts: but let men take heed, how with Esau for a mess of pottage, they sell their eternal inheritance. Let men beware of such gifts. Vbi ditior est largitore, cui largiendum est— pars sacrilegij est rem pauperum dare non pauperib. Higher on, ad Pammach. Where he to whom one giveth, is richer than the giver, it is a part of sacrilege, to bestow the poors gift on them that are not poor, etc.  
Now touching the mystical sense: Christ's kingdom is here signified to be a kingdom of peace: it bringeth both internal and external peace; as it is prophesied, Esay 2. 4. They shall break their swords into mattocks, and their spears into scythes: Nation shall not lift up a sword against nation: 
It is a false religion, that is an enemy to peace.  The Church was increased, by prayer not by war, by the word, not by the sword, by persuasion, not invasion. Then it is easy to judge who they are, and what that company is, which groweth fat by blood: and buildeth upon others ruins: It is that Babylon-Rome, that red scarlet whore, that is drunk with the blood of the Saints, Revel. 17. 6. Which hath been a firebrand of the world, and the very Vulcan's forge of rebellion, and bellows of sedition: of whose bloody exploits, we may say as Tertullian of the pagan Romans: Quomodo ob religionem magni, 
Tertul. Apologet.  quibus magnitudo ob irreligiositaetem provenit? tot sacrilegia Romanorun, quot trophaea: religionem aut laedendo creverunt, aut crescendo laeserunt: How can they be said to be great for religion, whose greatness cometh by irreligion? The Romans have committed as many sacrileges, as erected Trophies: they have either increased by hurting religion; or by increasing have hurt religion.  
7 As Salomon's reign was peaceable, his clemency, equity and piety at the first procured peace: so hath the Gospel brought peace to this land, now full 55. years: all Queen Elizabeth's reign, and hitherto these ten years: 
The great benefit of peace for 55. years in England, and how it may be continued.  God make them equal to Salomon's peaceable reign, and to exceed them, under the reign of our Solomon, and his seed, that presents of peace may be sent, not proclamations of war, that hostility may cease abroad, treachery be extinct at home: that prosperity and good success may flourish without; and tranquillity and peace within: Which to obtain, let us humble ourselves unto God, and seek to please him by amendment of life. Some saith Ambrose use to dispatch Ambassadors for help to other countries: Nos quod est melius ad deum legationem per ieiuniae destinemus: 
Serm. 40.  cur petat ab altero, qui inter se inuentre potest, quod quaerat? But that which is better, let us send an embassage by our prayers and fastings unto God: why should one ask of another, when he may find in himself that which he seeketh? Thus shall we obtain continuance of peace by the force of prayers, sooner than by the dint of sword; by tears and humility, then by armour and chivalry. And so shall it come to pass, as Hierome saith, Vt qui contemnunt sceptra regalia & purpuras Caesarnm, Christianorum sordes & iemma pertimescant: That they which care not for the kingly sceptre & imperial power, shall fear Christian fasting and prayers: Which I say not, as though outward armour should be neglected, but spiritual only preferud; for neecessary war provision must be made: as Augustine excellently saith; Pacem habere debet voluntas, bellum necessitas, ut liberet Deus a necessitate, & conseruet in pace, etc. Our desire must be for tranquillity, and war for necessity, that God may deliver us from the necessity, and keep us in tranquillity. Which God for his mercy grant.  The King's daughter is all glorious within, etc. 
8 Here are two words to express the glory of the bride's apparel, 
Serm. de natif. Epist. 107.  which is the second argument for the illustration thereof: 
Of the signification of the words here used.  the one mishbetzoth, of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shabatz, which signifieth properly to work and embroider a garment, with holes and eyes to set in precious stones, so is the word used, Exod. 28. 11. Where the two precious stones are appointed to be set, and embossed in gold: the other word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recamoth, which signifieth Phrygian or needle work: rather than of divers colours, as the Septuagint translate it by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for there is an other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passim, which hath that signification, and is expressed by the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: such a coat of changeable or divers colours jacob made for joseph, Genes. 37. 3. and Thamar David's daughter had such a garment, when her brother defiled her, 2. Sam. 14. 19 And this to be the true sense of the word, is evident. Exod. 26. 36. Thou shalt make an hanging of blue silk, purple scarlet, wrought with the needle, not of divers colours: for they are set down before. And seeing the costliness and glory of the Queen's apparel is here set forth, rather the working with the needle, than the view of divers colours showeth the richness of the apparel: for such a coat jacob made for joseph, which was gay, rather than glorious or costly.  
9 This beautiful and goodly spouse, is both glorious within, and glittering without: the external ornaments are nothing without the inward compliments: a woman should rather be decent within, then decked without, to have comeliness of mind rather than costliness of apparel. So S. Peter adviseth, Whose appareling let it not be outward, with broidered hair and gold put about, but let the hid man of the heart be uncorrupt, with a meek and quiet spirit, which is before God a thing much set by: for after this manner in time past did holy women tire themselves, etc. 1. Pet. 3. 3. 4. 5. It is not unlawful for women of state and honour to attire themselves according to their place but they must labour more for the inward gifts, then outward fashions. 
The chief ornaments of men and women.  Daniel and his other three companions, being called to place of honour, refused not to wear the honourable Babylonish robes, as may appear, Dan. 3. 21. yet they more excelled in virtue: as Hierome saith, Habitu Nabuchadnezor, mente Deo seruiebant: they served Nabuchadnezzar in their habits, but God in their mind: so Mordocheus and Queen Esther, 
Hieron. ad Saluinam.  Inter purpuram, superbiam humilitate vicerunt, did, in the midst of their purple robes vanquish pride and vanity, with humility. Thus should inward grace, and the outward shining face, the garnishing of the mind, and the furnishing of the body go together: a fine garment, and a foul soul; a comely feature, and uncomely behaviour do not well suit together. Noble men and women, that live in Princes palaces, and glitter in goodly garments, should be like to Nebridius, whom Hierome so much commendeth.  
Inter fulgorem palatij, & honorum culmina sic vixit, ut se crederet ad Christum profecturum: nihil nocuit militanti paludamentum, quia sub habitu alterius alteri militabat: He so lived in the glittering show of the palace and in the height of honour, as one that was traveling to Christ: his soldiers garment did not hurt him, 
abide.  for under the habit or livery of one he served an other.  
10 We must then have a special regard to the heart: because that is it which the Lord looketh unto, 
The vain care and study for adorning of the body.  not to the outward appearance, 1. Sam. 16. 7. that which maketh us without spot and wrinkle before God is true holiness, as the Apostle showeth, Ephes. 5. 27. They then which make neat and trim the outward man, and suffer the inward to be unclean and untrimmed, may well please the eyes of men, but they are not pleasing unto God, they are as a sepulchre, fair without and shining, but foul within and smelling: Matth. 23. 27. As the fig tree which flourished with leaves, but was without fruit, Mat. 11. 11. as the grass on the house top, that showeth green, but never cometh to ripeness as wanting root, Psalm. 129. 6. so is outward comeliness and conformity with inward loathsomeness and deformity, so is a vesture without virtue, and shining garments with shameful manners: as Bernard saith well of such: mollia indumenta animum molliorem indicant, non tanto curaretur corporis cultus, nisi prius neglecta fuisset mens inculta virtutibus: 
Apolog.  Soft raiment show a softer and more dissolute mind; neither would they be so careful to prank up their body, if they were not careless to adorn the mind.  
11. This glory of the spouse within may be understood two ways: either of the virtues of the mind, as they are opposed to outward ornaments: or of the true natural beauty and glory of the body, as it is set against painted and deceivable favour, 
Against jezabels' painted face.  such as jezabel counterfeited, 2. King. 9 30. and it is the bad fashion of many women in these days, who herein are jesabels' disciples: Tertullian saith here well, sit inter ancillas Dei & diaboli discrimen; there should be a difference between the handmaids of God and the devil, etc. jesabels' fashions do not beseem them, that abhor jesabels' conditions: he addeth further, quod nascitur Dei opus, quid fingitur diaboli, etc. that which is given the body by birth, is the work of God, that which is counterfeit, is the work of the devil: what a wickedness is it, to add the devils work unto Gods, etc. The same author also speaketh against the colouring and dying of the hear, and making of it yellow, and the wearing of dead bodies hear: 
against the wearing of borrowed hair.  which evil and corrupt usages he thus severely and sharply taxeth: pessime sibi auspicantur flamme● capite: ne exwias capitis alieni, for●itan immundi & gehenna destinati capiti tuo suppares: 
Lib. de cult. f●eminar.  They prognosticate unhappily to themselves by their flaming hear, a sign of hell fire; put not on thy head the leavings of another head, that for aught thou knowest, is appointed to hell.  
12. The Church of Christ here signified by this beautiful spouse, is also glorious within by faith in Christ: it hath also exernal gifts, as Augustine understandeth by these broidered garments of gold, varietates linguarum, decus, etc. Variety of languages, the honour of the Church: sed quid ista prosunt, etc. but what do these things profit, if that inward beauty be wanting: these inward ornaments are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shining garments, 
Praefat. in Catechis.  as Cyril calleth them, which he wanted, that came to the wedding feast: than it is an easy matter here to give judgement of that Church, 
Against the gorgeous ornaments of outward Temples, and neglecting of the inward.  if it be a Church, that glorieth in golden outward garments, glittering with pearl and precious stones, and outward pomp, wanting this true inward glory, which consisteth in the right faith and doctrine of the truth: This is the pompous synagogue of the Romanists; where are to be seen their Churches glittering with gold, 
Of the whore of Babylon's costly robes.  their images decked with jewels, their Pope's riding in cloth of gold, scarlet, pearls and precious stones; but no inward glory of true doctrine and piety is there to be found. This is the right description, of that scarlet whore of Babylon, as Tertullian thus setteth her forth: 
Lib. de cult. faeminar.  Illa civitas, quae super septem montes etc. sedet in purpura, cum coccino & auro, & lapide precioso, quae maledicta sunt, sine quibus non potuit maledicta & prostituta describi: That city built upon seven hills, which deserved the name of an harlot, sitteth in purple, scarlet, gold, precious stones, which are accursed, without the which the cursed harlot could not be described. This vain pomp of Churches, images, vestments, either they borrow from the Gentiles, and then we say again with Tertullian: simus & moribus ijsdem, si superficie eadem: Why should we not be of the same manners, if we retain the same fashions: or else they have them from the jews, and then Bernard will tell them: that the Temple was then garnished with gold, 
Des●tmat.  when blood was sacrificed; Aurum igitur repudiemus cum caeteris superstiombus Iud corum: aut si aurum placeat, 
Bernard.  placeant & Iud●i: Therefore let us refuse their gilded ornaments with other superstitions, or if we will have the jewish ornaments, let us become Jews.  
13. To return to the historical sense, 
That it is lawful for noble persons to use garments of price.  many things may here be observed for our instruction: first, that it is lawful for honourable persons to use precious and costly garments befitting their estate, as our blessed Saviour saith, they that wear soft raiment, are in King's houses: Matth. 11. 8. wherein Tertullian seemeth to be somewhat too strict, 
tertullian's singular opinion of purple garments.  for he alloweth not the use of purple, and such like robes at all, as a sign of honour, but as a distinction of degree: Nativitatis insigma, 
Lib. de idolatat.  non potestatis, generis non honoris, ordinis, non superstitionis, caeterum purpura, etc. habent profanationis suae maculam, etc. As a recognizance of their nobility, not of magistracy, of their blood and stock, not of honour, of their order, not of superstition: purple, and other ornaments consecreate to idolatry have a mark of profaneness, etc. 
Against sumptuous and cost●lie garments.  Secondly, though these ornaments of honour are seemly for Princes and Nobles, yet are they not fit for mean persons, as now many of inferior order and place, presume to jet in costly garments, as Lords & Ladies: who, as Tertullian taxeth the pride of his time, 
De habit mul●●br.  Saltus & insulas tenera fert ceruix: can have hanging at their necks whole woods and countries: meaning in the price and costliness of their jewels: 
V● Pauli.  and as Hierome saith, uno filo villarum in suunt praedia: they have whole Manners hanging upon one thread, etc. to restrain such inordinate excess and costliness of apparel, divers imperial constitutions in times past have been made: 
Cod. lib. 6. tit. 8. leg. 1. Di●●let, Marcian.  as aureorum usus annulorum beneficio principis tributus: that none should wear gold rings, 
Ced. lib. 4. tit. 40 log. 1. 〈…〉.  but by grant from the Emperor, etc. And in another law, distrahendi purpuram, facultatem nullam posset habere privatur: Every private man is forbidden to buy any purple, and that none should buy any silk without licence, 
Compara●di series omnibus jubemus auferri facultatem. Ibid. leg. 2.  etc. Thirdly, they which are clad with such robes of honour, should seek to be truly honoured by their virtue, and to be all glorious within, as this honourable spouse here described: for that is no comeliness, which is borrowed, nor seemly grace, which is put off and on with the garment: as he well saith, 
Bernard. epi. 114.  Serica & purpura decorem habent, sed non praebent: decor qui cum vest, induitur, & cum vest deponitur, vestis proculdubio est, non vestiti: Silk and purple have a grace, but they give none: that comeliness, which is put off and on with the garment, is of the attire, not of them that are attired, etc. Even that Heathen governor Lysander, when the Ruler of Sicily sent his daughters certain precious garments, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Plutarch.  refused them, saying, that those ornaments would rather disgrace, then grace his daughters: but our Christian Cyrill much better, who would have men take heed of superfluous, curious and costly raiment, lest under a pretence of hiding one uncomeliness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. catech. 4. Hier. Ocean.  thou (saith he) fall into another uncomeliness: for as Hierome well saith; istiusmodi ornatus & cultus sordib. turpior est: such kind of fineness is worse than sluttishness. And so Tertullian shall here conclude: Vestite vos serico sanctitatis, byssino probitatis, purpura pudicitiae, taliter pigmentatae Deum habebitis amatorem: Attire yourselves with the silk of sanctity, 
Lib. de cult. faeminar.  with the fineness of fidelity, with the purple of piety; being so attired, you shall have God for your lover.  The virgins after her, her companions shall be brought unto thee. 
14. This is the third argument, to illustrate the glory of the royal Queen, taken a comitatu, from her company and attendants: the principal meaning hereof, doth lead us to consider of the vocation of the Church of the Gentiles, as Augustine well expoundeth, Vere factum est, ecclesia credidit, facta per omnes gentes; This was done in deed, the Church believed and is constituted among all Nations, etc. Like as then a Queen is attended with maids of honour, as the Queen of Sheba came to jerusalem with a very great train unto Solomon, 1. King. 10. 2. and noble Queen Ester had her maids that waited upon her, Ester 4. 16. 
Why the Church is likened to a virgin.  So the Church of the Gentiles being espoused and married to Christ, shall bring a great company of virgins, that is, of faithful people and believers, that shall also betrothe themselves unto Christ, as chaste virgins renouncing all other: in this sense Saint Paul saith to the Corinthians: I have prepared you for one husband to present you as a pure virgin to Christ: 2. Cor. 11. 2. So in the godly reign of Hezekiah, when idolatry was expelled, and the true worship of God maintained: jerusalem is called a virgin; O virgin daughter of Zion, 2. King. 19 21. she is called a virgin, Propter integritatem fidei, 
Lyran.  quae semper ibi remansit in aliquibus, etc. quod cunctis gentibus idola adorantibus haec sola conseruat castitatem religionis unius Dei: 
Gloss. ordinar.  Because of the integrity of faith, which always there remained in some, and, because while other Gentiles worshipped idols, she only kept the chastity of the religion and worship of one God.  
15. So then the true worshippers of God must be as virgins, to refuse all other lovers, and to keep them only to God; and the Lord must have the virginity and first of their service: he will not take another's leavings, but will be the first: even as the Lord was first served under the law when they brought unto him the first fruits of all things: so God will have the first oblations of our service; 
Ambeos. lib. 3. de virgin.  primitias vigiliarum Christo dicato, primitias actuum tuorum Christo immola. Offer to God the first fruits of thy watching: 
The first fruits of all our acts must be consecrated unto God.  sacrifice unto him the first fruis of thy acts, etc. Christ was borne of a Virgin, that was never known of man before nor after; he road upon the foal of an ass, never used to the yoke: was laid in a sepulchre, wherein never any lay before: so the Lord will have the virginity of the soul, and such virgins the Lord should have brought unto him from the Gentiles, that would consecrate their first beginnings unto God: as Hierome saith of Hilarion, prius calca●it diabolum, 
Vit● Hilarion.  quam per aetatem ●alcare p●tuisset. He trampled upon the Devil before by reason of his young age he knew how to trample, etc. Novellas orbusculas in quamlibet partem flecti facile est: tenera animaliae sine labore dom●ri solent: optimi sunt ad institutionem morum primi quique anni. ad Demetriad, Young trees are easily bowed every way and young beasts are tamed without any great difficulty; so the fittest years for the institution of manners are the first: 
Hierome.  etc. Such virgins then, which present unto God the first of their desires and studies, are most acceptable, as the Prophet saith: It is good for a man that he bear the yoke in his youth. jerem. Lamen. 3. 27.  
16. We find divers sorts of Virgins mentioned in the Scripture, and in divers senses: they are so called either in a metaphorical or literal sense, the metaphorical hath either a spiritual respect (as they are Virgins, 
diverse kinds of Virgins.  with are wholly sequestered from the world, & dedicated unto God, forsaking all idolatry and strange worship: so all faithful people are Virgins keeping their faith only unto God, as this word is taken. 2. Cor. 11. 2.) or a temporal: as Tyrus is called a Virgin Isai. 23. 12. because they had not been yet subdued by any, and brought under the yoke of subjection: now in the literal sense, there are two sorts of virgins, either in the body, as they which are unmarried. 1. Corinth. 7. 37. or in mind, as they, whose chastity and virginity is forced against their mind: they are virgins, though not both in body and rit, as the Apostle saith. 1. Cor. 7. 34. yet in spirit they are, of whom Ambrose thus writeth. Tolerabilus est mentem virginem quam carnem, habere; vtr●nque bonum si liceat, si non liceat, saltem non homini casti, sed Deo simus. lib. 2. de virgini●. It is better to have the mind a virgin then the flesh, both are good if t●ey may be had, if not, let us not be chaste unto men, but unto God, etc. The virgins, which are here spoken of, are the virgins of the first sort, which keep the virginity and integrity of their faith, sound unto God.  
17. But here we must take heed, that this express mention made of Virgins, do not bring us to have such a conceit of carnal and external virginity, with the Romanists, as to give unto it simply that pre-eminence and prerogative before all other professions: 
Spiritual virginity preferred before carnal. Against Bellarmine.  which seemeth to be Bellarmine's opinion: who understandeth that place of professed Virgins, Revel. 14. 4. These are they which are not defiled with women, for they are Virgins, these follow the lamb, whether soever he goeth, whereupon he inferreth thus: Ex quo testimonio apparet, 
De Monarch. lib. 2. c. q. ss. nowm.  singular praemium habere virgins: Out of which testimony it appeareth that Virgins have a singular reward. etc. But this place will not serve his turn: which Ambrose expoundeth, in this manner. In mulieribus errorem significavit, quia per mulierem error caepit: nam si ideo putes virgines dictos, quia corpora sua intaminata seruarunt, excludes ab has gloria sanctos, quia omnes Apostoli. etc. He signifieth by women error, because error came by a woman, for if you think they are called Virgins, because they kept their bodies undefiled, you will exclude the saints from this glory, for all the Apostles except Paul and john had wives, etc. This is Ambrose reason, taken from a great inconvenience, the excluding of the glorious Saints: Hierome proveth this not to be understood of external virginity only, 
Ad Pammach.  by an other reason taken from the words following, vers. 5. In their mouths was found no guile. Vides ergo, quod in uno virgines tantum membrorum dominicis referantur inhaerere vestigijs, sed illi, etc. You see then, that virgins in one only of their members are said to tread in the Lords steps: but they in all which lead a life uncorrupt from every contagion of sin, etc. And Augustine whom Bellarmine allegeth, as favouring and fathering his interpretation, granteth that Coniugati fideles possunt ire per ista vestigia, etsi non perfect in eadem forma ponentes pedem, veruntamen in eisdem semitis gradientes. Even the faithful married persons may go by these footsteps, 
De virginitat. c. 28.  though not, perfectly setting their feet in the same form, yet walking in the same path, etc. To this purpose Augustine: add hereunto that if Virginity of the flesh were only understood, than the virginity and the humility of the mind should not be required, which Augustine denieth: Obedientia coniugataminus obedienti virgini praeponenda est: lib. de bon. conjugal. 1. 24. Obedience in marriage is preferred before a disobedient Virgin. etc. And Bernard further thus delivereth his opinion concerning virgins, 
Homil. 1. super ●issus est.  that are puffed up in the opinion of their virginity. Potes sine Virginitate salvari, sine humilitate non potes, sine humilitate audeo dicere, nec virginitas Mariae profuisset: expedit tibi virginem non esse, quam de virginitate insolescere: non omnium est virginitas, multo tamen panciorum cum virginitate est humilitas. Thou mayst be saved without virginity, but not without humility, I dare say, that virginity without humility, had not profited the Virgin Mary, it were better for thee not to be a virgin then to be proud of thy Virginity; all have not virginity, & yet fewer there are, that have viginity with humility, etc. We see then that not corporal virginity, but spiritual integrity, is here to be understood.  
18. here somewhat for the conclusion of this part also would be added touching the literal sense; 
Modesty and Chastity specially required in noble Virgins.  that here the attendants of this honourable Queen are said to be Virgins: no Virgin's like to noble Virgins: and maidenhood is no where more precious, then in Prince's Courts: other maidens lose their virginity only, if they step aw●y: but these beside that loss do also stain their honour, and defile the sacred palace of Princes: Maids then of honour, should seek to preserve the honour of Virginity, to be examples of sobriety to others, as Queen esther's maids were: I and my maids (saith that noble Queen) will fast. Esther. 4. 16. They of all other should not make themselves gazing stocks of pride, 
Tertullian.  but mirrhors of maidenly modesty: he saith well; Eiusdem libidinis est videre et videri: omnis publicatio virginis bonae passi● stupri est. It showeth like lust to desire to be seen as to see, every showing and setting forth of a modest Virgin, is a step to adultery, etc. They must neither be tempted themselves, nor be tempters of others: They must neither make themselves baits of wanton Courtiers, and the other must take heed not to be caught by such baits. Let worthy Alexander be herein remembered: who when as one Philoxenus had sent him word of a fair youth, that he had found for him, craving to know his mind further, 
Plutarch. orat. 1. de fortune. Alexandri. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  made this excellent answer. Thou wicked fellow, what such thing hast thou known by me, that thou shouldst flatter me with such pleasures. I would wish that Courtiers professing Christianity, would thus arm themselves against such temptations as he did in the state of infidelity: But I need not send them to Alexander, they have a domestical example, our noble King, as the treasurer of bounty, the professor of piety, practiser of clemency, so the mirror of Chastity: But here our gallant Ladies will say, that if they did not attire themselves to the fashion, they should scandalise others and be counted odd by themselves: here Tertullian shall make them an answer, who thus excellently turneth off this objection: 
What a scandal or offence is.  Scandalum nisi fallor non bonae rei sed malae exemplum est, aedificans ad delictum: bonae res neminem scandalizant nisi malam mentem, si bonum est modestia agnoscant, malum suum, quae de tali bono scandalizantur. lib. de veland. virginib. A scandal if I be not deceived, is not an example of a good thing, but an evil, building up unto sin: good things never scandalise any but evil minds: if modesty be a good thing let them acknowledge their evil, which are scandalised by such a good thing, etc. Thus then modesty should be embraced of courtly Virgins, as the preserver of chastity, and chastity desired, as a pattern of Angelical glory: For Chastity as Cyrill well saith, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Catechis. 2.  is an angelical Crown.  With joy and gladness shall they be brought and enter into the King's Palace. 
19 The fourth part followeth whereby the glory of this honourable Lady is set forth, the solemn progress and pro●●ssion of this princely company: first for the literal sense: the people of God always have had their cheerful solemnities, 
Public solemnities lawful.  and used in their public joy, their joyful acclamations, and decent deambulations: hereof evident mention is made in the Psalm, They have seen O God, thy goings, the goings of my God, and my King in the Sanctuary: The singers went before, the players of instruments after, in the midst were the maids playing on timbrels. Psalm. 68 24. 25. Thus Moses and the children of Israel, made a solemn thanksgiving unto God, and M●riam with the women came forth with timbrels and dances, and answered them. Exod. 15. 1. 10. So the women of Israel met King Saul and David coming from the slaughter of the Philistines, with timbrels and other instruments of joy. 1. Sam. 18. 6.  
20. For in these solemn assemblies of joy, they intended nothing but the honour of God, 
The joy of God's people described.  as the Psalm showeth: Come let us rejoice unto the Lord, let us come before his face with Praise. Psal. 95. 1. 2. This solemn procession of the people of God, David compareth to a multitude that keepeth a feast. Psalm. 42. 4. They are like to an army marching on with banners displayed. Cantic. 6. 3. as a flock of goats looking down from the mountains of Gilead. Cantic. 4. 2. as a flock of sheep coming up in good order from the washing, every one having twins. Cantic. 6. 3. Like as the beasts came in seemly order and array by two and two into the Ark to Naoh, Gen. 7. 8. Such are the decent and comely goings forth of the people of God unto his Temple.  
21. We read of four kind of solemn processions, 
divers kind of processions.  two civil, and other two belonging to religion: and in each kind one lawful, an other unlawful: the lawful civil, is seen in the public joy of the people in their triumphs, at the coronation of Kings, celebrating of marriage feasts and such like, as Laban gathered together all the men of the place, and made a feast at Jacob's marriage. Gen. 29. 22. So the daughters of Shilo used to come forth in dances to keep a feast unto the Lord. jud. 21. 21. The unlawful civil procession is, when it is done only for vain pomp and ostentation: as King Agrippa and his wife Bernice are said to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with great pomp and ostentation into the place of audience. Acts 25. 23. The lawful religious kind is, when people are assembled to the praise of God as at the dedication of the wall of jerusalem, Nehemiah divided the people into two companies to praise the Lord: the one went upon the wall at the left hand, the other on the right. Nehem. 12. 31. The unlawful is that, which is used to superstition: as the Israelites gathered together to keep a feast to the golden calf: they sat down to eat and drink, and rose up to play. Exod. 32.  
22. here fit occasion is offered to touch the popish solemnities, & superstitious processions, which they use in the adoration of their new breaden God, setting it forth with rich shows of gold and silver and precious stones, causing the people to bow down and kneel to a piece of bakers bread: according to that Prophecy of Daniel, he shall honour the god Manzzim (their mass god) and the god whom his Fathers knew not, 
Against popish processions.  shall he honour with gold and silver, and with precious stones and pleasant things: Dan. 11. 38. This glittering and gorgeous show in religious processions, hath been condemned in former times, as thus it was decreed in a provincial synod: Caveant Leuitae gemino uti orario, sed uno tantum, et puro, nec ullis colorib aut auro ornato. Toletan. 4. c. 34. Levites (that is ministers or deacons) must take heed, that they use not a double prayer-garment, but one, and the same plain, without any colour or gold, etc. The like was decreed in a general counsel in this manner: Eos, qui prae manu vascula quaedam aurea, vel ex alia materia construunt, ad susceptionem divini doni, et per illa immaculatam communionem volunt, nullo modo admittinus, ut praeferentes materiem inanimem hominique obnoxiam Dei imagini. Trullan. c. 101. Those, which bear in their hand certain vessels of gold or of other matter, to receive the divine gift, thinking by them the communion to be kept undefiled, we by no means admit, as preferring a dead matter, and at man's command, before the image of God, etc. What could be more directly said against the carrying of their host in vessels of gold, under canopies of cloth of silver, with rich & costly attire, and all to adore a wheaten cake: These gorgeous shows they borrow of the heathen Romans their predecessors, as Tertullian saith: Hoc ritu habitu et apparatu idolis immolatur— hae erant pompae diaboli et angelorum eius, officia seculi, honores etc. de coron milit. In the same habit rite and preparation, they sacrifice to their gods: and so he concludeth, these were the pomp of the Devil and his Angels, the service of the world, vain honour, etc.  
23. To add somewhat of the spiritual sense: by this entering of the Virgins into the King's palace is set forth, the flocking of the Gentiles to the Church of God: and in this sense the vulgar latin readeth templum, the temple, for palace, and so the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●echal also signifieth, as Psal. 5. 8. and so the septuagint translate it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the temple of the king: so Augustine likewise expoundeth, Templun regis ipsa ecclesia, the temple of the King is the Church of God: Thus christians should in their cheerful processions visit the Church of God: 
The Church must be frequented in public procession.  like as doves come flocking unto their windows. Isai. 68 and as sheep gather together to their shepherd: ibid. v. 7. Some there are which will be in the King and Queen's train in their princely processions and shows, but will leave them when they come to the Church: They will not do that service to a Christian Prince in the worship of the true God, which Naaman did to an heathen King in his idolatrous service of R●mmon; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Praef. in Cantic.  the king his master leaned upon his hand: but this is the true assembly and procession of right Virgins, as Cyrill saith, to come together into the Church of God, to sing, read, or pray.  
24. Now to return to the historical sense, here this goodly company of virgins do accompany this glorious Queen into the King's palace: they are attired as virgins, their behaviour, progress, walking is, as becometh virgins. here then such maids as do serve Princes, are admonished in all their carriage and behaviour to be virginlike; Isay reproveth the daughters of Zion for three special faults, incessu, habitu, vestitu, in their gate, habit of their body, strange fashions of apparel: for the first he saith, they mince as they go, 
Against the Pride of vain women in their apparel.  and make a tinkling with their feet: for the next, they walk with stretched out necks, that their necks and breasts might appear: and for the third: he nameth divers strange forms of apparel, as their head-tire, slops, headbands and such like, Isay. 3. 16. 20. And this is the very fashion and guise of wanton maids and Virgins in these times. First, concerning their mincing and affected gate, see how Ambrose checketh the women of his time; Cernis ut pomparum ferculis similis incedit, 
Lib. 1. de virgin.  quae se componit ut placeat, eo ipso, quo studet placere, deformior, etc. You see how she goeth, as they that carry stately dishes of meat; the so much more disgraceful, as she affecteth a grace in going? etc. And concerning the tinkling and creaking of their feet as they go, Hierome found fault with it in his time: 
De suspect. contubern.  Caliga nigella & nitens stridore ad se iunenes vocat: Their black and neat slipper, or stertup with the creaking allureth young men, etc. And before him Tertullian thus elegantly reproveth such niceness: 
Lib. de pallio.  Magnum incessui munimentum sutrina venerea prospexêre, perones effaeminatos: quem non expediat in algore rigere nudipedem, quam in calceo unguipedem: A goodly defence sure for the foot, shoemakers wanton skill hath devised these effeminate stertuppes, etc. And therefore a little before he said: Who had not better go in the cold and heat barefooted, then to be so pinched, and as it were hoof-footed in the shoe, etc. Concerning their habit, in bearing, and making naked their necks and breasts: the same ancient writer doth note it to have been a fault in his time: 
Lib. de velan●●. virginib.  Ipsa concupiscentia non latendi non est pudica, tegantur superiora, cuius inferiora nuda non sunt: The very desire not to be hid is not seemly, seeing their nether parts are covered, why should the upper be uncovered, etc. Hierome pritilie taunteth maids for a certain wanton trick which they used: 
De suspect, contuber.  Palliolum interdum cadit, ut candidos undet humeros, & quasi videri noluerat, celat festina, 
A man is not▪ to wear woman's apparel.  quod volens detexerat: Sometime the cloak falleth of purpose, to show her white neck, and as though it were against her will, she quickly hideth that again, which she wittingly had uncovered, etc. But how much more unseemly is it to uncover them of purpose, and make them bare altogether. Now for the third use, the strange fashion of women's apparel, in conforming the same to man's attire: but specially for women in masks and shows to be appareled as men, and men as women, hath always been a distasteful thing to them, which were more sober minded: as Tertullian condemneth it directly: 
Lib. de idolat.  Nullum cultum a Deo maledictum invenio, nisi muliebrem in viro: maledictus inquit omnis, qui mulie bribus induitur: I find no apparel cursed of God, but a woman's in a man: for cursed, saith he, is every one, which putteth on woman's apparel: Deut. 22. 5. etc. And lest we might think that he speaketh only against ordinary wearing of such apparel, and not in shows and plays, 
Lib. de spectat.  he saith in another place thus: Non amat falsum auctor veritatis, adulterinum apudeum est omne, quod fingitur: The author of verity, loveth not falsity, every thing that is counterfeit, before him is counted a kind of adultery etc. And then alleging the former place out of deuteronomy he inferreth thus: Quid de pantomimo judicabit, qui etiam muliebribus curatur: What may one think then of a player, that is trimmed with women's apparel, etc. Only I find one occasion lawful for this changeable use of men and women's garments, which Ambrose speaketh of, and it was this: A certain virgin of Antioch being condemned to the stews, because she would not sacrifice to the idols, prayed thus unto God: Lord, which couldst stop the mouths of the Lions against Daniel; thou also canst bridle the raging lusts of men: 
A virgin putting on a soldiers apparel saved her virginity.  and having thus prayed, there came in a soldier, and changed garments with her, using these words; Quasi adulter ingressus, si vis, martyr egrediar: vestimenta mutemus: tua vestis me verum militem faciet, mea te virginem, sum tibi habitum, 
Lib. 2. de virgin.  qui abscondat faeminam, consecret martyrem: I came in as an adulterer, and if thou wilt, will go out as a martyr; let us change garments, thy vesture shall make me a true soldier, mine shall keep thee a virgin: take thee an habit, which shall hide thy womanhood, and consecrate my martyrdom, etc. And by this mean the virgin escaped, and saved her virginity. The sum is this, that our virgins and maids of honour, and of all sorts, should in their solemnities and feasts, be like unto these virgins, that is, in their behaviour, apparel, fashion, to carry themselves, as it becometh virgins attending upon this Queen, that was all glorious within. Now I will come to the last part.  Vers. 16. In stead of thy fathers, shall thy children be: thou shall place them for princes in all the earth. 
25. The last point, wherein the glory of this Spouse is set forth, is the fruitful issue and happy posterity, which this honourable Queen should be increased with, wherein spiritually, and more specially is described, the wonderful increase of the Church of God, which should be called of the Gentiles: as the Apostle to this purpose allegeth the prophecy of Isay 54. 1. 
Of the great increase of the Church.  Rejoice thou barren, that bearest no children, break forth and cry thou that travelest not, for the desolate hath many more children, them she which hath an husband, Gal. 4. 27. And as this Psalm saith, that her sons shall be princes in all lands. So the Prophet Isay saith: Kings shall be thy nursing fathers; and Queens thy ursing mothers. cap. 49. 23. And again, Thou shalt suck the milk of the Gentiles, and shalt suck the breast of Kings: cap. 60. 16. The Church is nourished of Kings and Princes, 
Kings, both the fathers and children of the Church.  in respect of their defence and protection, and they are also the sons of the Church, in regard of their spiritual instruction and regeneration. This is that, which was promised to Sarah, She shall be the mother of nations, and Kings of people shall come of her, Genes. 17. 16. which was then fulfilled, when the Kings of the Gentiles were converted to the faith of Sarah. So the Apostle maketh the earthly jerusalem to answer unto Agar the bondwoman, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Caeechis. 18.  and jerusalem, which is above, the mother of us all; to Sarah the free-woman, Galath. 4. 26. which jerusalem, as Cyril saith, was at the first barren, but now hath many children: So Hevah, being so called, because she was the mother of all living, was a type of the Church, which should be the mother of all those, that live unto God: as Ambrose well observeth, Haec est eva matter emnium viventium: veniat ergo Deus, 
In cap. 3. Luc.  aedificet mulierem illam quidem adiutricem Adae, hanc vero Christi, non quia Christus adiumentum requirit, sed quia nos quaerimus ad Christi gratiam per Ecclesiam pervenire: This is Eva the mother of all the living: come God, then, and build that woman an helper unto Adam, but this unto Christ required an help, but because we seek to come to the grace of Christ by the Church, etc.  
26. For hereby is the glory of God set forth, and his name advanced, when through the earth praise shall be given unto him: as the Prophet saith, from the rising of the sun to the going down thereof, my name is great among the Gentiles: Malach. 1. 11. As the multitude of children are the strength of the parents, like a quiver full of arrows, Psalm. 127. 4. and as the honour of a King is in the multitude of people, Prou. 14. 28. so it is more to the glory of God, when many Nations are converted unto him. And so Wisdom saith, I took my solace in the compass of the earth: Pro. 8. 31. As in heaven, the Lord hath an infinite army of holy Angels, 
The multitude of the faithful diversly resembled in Scripture.  thousand thousands minister unto him: Dan. 7. 10. so is it his glory to have multitude of servants in earth; who therefore are for number likened to the drops of the morning dew: Psalm. 110. 3. and to an overspreading cloud, and as a company of doves, which fly to their windows: Isai. 60. 8. And as the hear and locks of the head, are an ornament to the body; so the numbers of faithful people, which are as the hears of the Church, compared to flocks of goats, Cantic. 6. 4. do make her amiable and lovely in the sight of God.  
27. This plentiful increase of the Church of God was diversly prefigured in the old Testament: Tertullian will have it set forth in the birth of Isaac and jacob, 
Lib. advers. Iudae●s.  & minor populus Christianus superet maiorem, the elder people of the jews should serve the younger, and the younger Christian people should overcome the elder, 
Types of the old Testament shadowing forth the Church of the Gentiles.  etc. justine Martyr picketh as much out of that prophecy of Moses concerning joseph: His horns as the horns of an unicorn, with them he shall smite the people together: Deut. 33. 15. This unicorns horn he understandeth to be the cross of Christ, which riseth up in one shank, but then brancheth out above: and so saith he, the Gentiles, by the mystery of Christ's cross, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Dialog. cum Tryph.  were smitten through as with horns, and so were converted unto God. Ambrose to this purpose applieth that saying in the Canticles; the Church of the jews saith thus of the Church of the Gentiles; Our sister hath little breasts: Moras innectebant, 
Serm. 22. in Psalm. 119.  quarum ecclesia Christi impatiens dixit, non parva ubera habeo, sed ut turres ubera mea sunt: And so they sought delays, whereof the Church of Christ being impatient, saith, I have no small breasts, they are like unto towers: Cantic. 8. 10. etc. The Church of the Gentiles hath store of milk to nurse up many children: Augustine doth fitly find out this mystery shadowed forth by gedeon's fleece; the wet fleece and dry floor showeth the fruitfulness of the jews, 
In lib. Judic. qu. 49.  and barrenness of the Gentiles, the wet floor, and dry fleece the vocation of the Gentiles, and rejection of the jews, who were but as an handful to the Gentiles, as the fleece is to the floor. And as in Araunah, the jebusites ground, David built an Altar unto God, in judaeorum terra non inventus est locus, 
Serm. 198.  ubi altare Deiponeretur, sed in terra gentium locus eligitur: So there was no place found in the land of the jews where to set the Altar of God, but a place is chosen from the Gentiles. But it were an infinite thing to show at large how this mystery of the plentiful calling of the Gentiles is in Scripture described, and by the ancient writers deciphered: I may say here with Cyrill: If I should speak all hereof that might be said. I had need of many hours to declare it. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Catech. 18.   
28. There are three usual expositions of this place, which are received of the fathers. The first is that of Ambrose, who by the fathers here understandeth the Gentiles: 
Lib. 2. in luc. 2.  Relinquit parentes Ecclesia, quae de gentilibus populis congregatae est: The Church leaveth her parents, which is congregate of the Gentiles, etc. And so in stead of her former parents, the Philosophers and Pagans, she hathset up Christian instructors of her own children. 
Ad principiam tom. 4.  The second is Hieromes, who by the fathers, understandeth the patriarchs and Prophets, by these sons the Apostles, which were sent to preach through the world: he hath other expositions, but he seemeth most to insist upon this, which Lyranus followeth. The third is Augustine, 
In Psalm. 44.  Pro Apostolis constituti sunt Episcopi; who by the fathers understandeth the Apostles, and by the sons Bishops and Pastors: but all these expositions are somewhat to straight, in restraining the name of children only to pastors and teachers, whereas all the faithful are the sons of the Church; therefore there is a fourth interpretation more agreeable to the Scriptures: that we here understand all the faithful people and believers, which spiritually are made Kings and Priests unto God by Christ, Revel. 1. 6. and in this number specially are comprehended also such Kings and Princes, 
How children are borne to the Church in stead of her fathers.  which through the world should profess the faith of Christ, and so Isay may interpret this place, chap. 49. 23. 60. 16. which places are at large cited before, where express mention is made of believing Kings and Queens. And lest this exposition might be accused of novelty; Hierome alloweth of it; for thy father's Natisunt tibi Apostoli & de nationibus credentes quos constituisti principes: 
Ad Princip.  there are borne unto thee Apostles, and believers out of the nations, whom thou hast appointed Princes, etc.  
29. Therefore it is a weak collection, 
Lib. 1. de pontiff. c. 7. §. fit enim.  that Bellarmine would infer out of these words, that the Ecclesiastical regiment, 
The chief regiment of the Church belongeth to secular Princes, against Bellarmine.  is not penes principes seculares sed Episcopos, is not in the power of secular Princes, but of Bishops: whom he supposeth here to be understood by Princes: 1. I have showed, that this is not the meaning of this Scripture: or if they will needs have it meant of spiritual Princes, I say with Hierome, intelligamus Apostolos, let us understand the Apostles, whom Christ sent to preach to the end of the world: but ordinary Bishops have not such a large commission to go over the world, neither can arrogace to themselves that authority which the Apostles had. 2. Allow it to be understood of Bishops, how are they Princes? in spiritualibus, in spiritual things, as their own 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 give precepts to the people? that is not to reign as Princes in the Church, and so superior to Kings. 3. And if Bellarmine may have his saying, then is every Bishop a spiritual prince, and absolute in his Diocese: the Pope then shall not be; the only Ecclesiastical Prince.  
30. An other such like gloss they have, Quae de ecclesia generaliter hic dicuntur, 
Gloss Ordina●.  ad Mariam specialiter referri possunt: The things that are here generally spoken of the Church, may be more specially referred unto Marie: But if this be applied to Marie it maketh against themselves, their blasphemous adoration, and idolatrous invocation o● Marie will fall to ground: for here Christ is made her Lord, and she is to worship him: but the Romanists grossly make her equal to her son: as one saith: filii gloriam cum matre, non tam communem judico, quam eandem. I judge the glory of the Son, not so much to be common with the mother, 
Vega comment. in Apoc. 12. ss. 2. num. 3.  as the same, etc. yea they rather make her superior, as another saith: Possumus provocare a foro justitiae Dei ad curiam Beatae Mariae. 
Bernard●n in Marial.  We may appeal from the Court of God's justice unto mary's Court. etc.  
And Bellarmine the oracle of the rest is not far off from such blasphemous speeches in extolling of the Virgin Marie: for he defendeth that she may be called, our life, hope, mother of mercy, and that they may say unto her in a good sense, as it is in their superstitious antiphony: jesum benedictum fructum ventris tui nobis post hoc exilium offend. lib. 1 de. bon. oper. in partic. c. 15. 
That the Virgin Mary is not to be called our life, hope, mother of mercies, against Bellarm.  Show us after this exile, jesus the blessed fruit of thy womb, etc. 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 divers other places: yea he giveth this reason, why he putteth his trust in God: I trusted in thee O Lord, I said thou art my God, Psalm. 31. 14. Therefore our trust must be only in God: If then they will make the Virgin 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 equal unto God. And Christ saith of himself: I am the way, the truth and the life. john. 14. 6. In making her then our life, they rob Christ of his due: And it is his office also to show us the Father: john. 1. 18. and, 14. 8. 10. Now all these blasphemous prerogatives which they ascribe unto the virgin Mary, their own gloss upon this Psalm overthroweth▪ applying it to the Virgin Marie: for of Christ: it is said, he is thy Lord, and worship thou him, ver. 11. the virgin Mary though she be to be honoured of us as a blessed Saint, yet is not to be worshipped together with Christ, but is together with the Saints to worship Christ: her carnal prerogative in being the mother of Christ was not so great, as her spiritual privilege of believing in Christ: as he himself saith: when a certain woman had cried out unto him, blessed is the womb that bore thee, and the paps that gave thee suck, he answered, yea rather blessed are they, that hear the word of God, and keep it. Luke 11. 28. So also in another place he saith: my mother, and my brethren are those which here the word of God and do it. Luk. 8. 22. upon which words Tertullian thus observeth: Non matris uterum et ubera negans, sed feliciores designans, qui verbum Dei audiunt. lib. de carn. Christ. Not denying his mother's womb, and breasts, but counting them more happy which hear the word of God, etc.  
31. Now in the last place for the application of this text, both touching the mystical, as also the historical sense: first we see all this here spoken of by the Prophet, to be verified in the Church: 
In Psal. 44.  The Lord hath made the Princes of the world, 
The great munificence of Christian princes & Nobles toward the Church.  the sons of the Church: and hath given unto it the glory and riches of Tyrus: As Augustine well understandeth thereby the gifts of charity, which the rich among the Gentiles being converted should bestow upon the Church, this was done, when by the bounty of Emperors and other Nobles, Churches, Colleges, Almshouses were founded: The like fruits the Gospel hath brought forth in England: where within the space of fifty years more charitable works in the building of Colleges, 
Synops. in the end of the 4. century.  free Schools, Hospitals can be showed (as elsewhere I have declared more at large) then were done in the like time under popery. Among which works of charity, that worthy foundation of an hospital may be set in the first rank, 
Master Suttons' hospital.  which that late rich Esquire and prudent man Master Sutton by his last will and Testament bequeathed to be erected: giving unto it for the maintenance thereof, the yearly revenue of four thousand pounds, and twenty thousand toward the building: which excellent work, so well by him intended, and liberally founded, we expect in due time to be accomplished: that God thereby may receive glory, who hath made his Gospel to abound in such fruits, the poor members of Christ may be comforted, and by this example others be encouraged, whom God hath thereto enabled, to show the like effects and testimonies of their faith: But together let all such, as shall be by God's grace so minded, be advised to see such things (bequeathed to charitable uses) disposed while they live, that there be no question, whe● they are dead: why should a man put off that to be executed by others, which he may see done by himself: the alms given by the own hand is most acceptable: and that one shall reap most comfort by, which his own eye seeth: And when a man willingly leaveth his goods in his life, before they leave him in his death, it is so much more worthy of thanks: let every man than do good, while he may, and not defer to give his alms, according to that saying of the wiseman: say not unto thy neighbour go, and come again, and to motrow I will give thee, if thou now hast it: Pro. 3. 28. As manna was gathered in the six days against the seventh: so we must finish all our works in this life for the next: Exod. 26. 23.  
31. Now to shut up all in a word: and to apply this text briefly to this present occasion: God grant unto this Honourable Marriage the like fruit and joyful issue, which is promised here unto this princely spouse: in steed of thy fathers shall thy children be, whom thou mayest make Princes etc. The Psalmist saith, children are the inheritance of the Lord, and the fruit of the womb is his reward. Psalm. 127. 3. The Lord add this inheritance also to the goodly inheritance of these noble Princes: and seal unto them this fruit among other rewards; whereof we all conceive great hope, seeing not the augmentation of wealth, nor increase of dominion, but the combination of religion, and propagation of the Gospel is principally sought in this hopeful marriage: which is now happily con summate, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cyrill catech. 4.  for procreating of posterity, not satisfying of pleasure, where the intendment is, y ● generation should but make a way for regeneration as Augustine saith: 
Esse debet ●●orum co●ugum i●ētio, ut generatio regenerationi praeparetur. l. 4. cont 〈◊〉. c. 1. Tradit. in Gen.  and this accession of marriage should serve for the succession of christian Princes to be nursing Fathers unto the Church: like as then, Leah called her son by Zilpah her handmaid Asher, which signifieth happy, that is as Hierome saith, beatam se inde putavit, she thereby counted herself happy: so God make these honourable Princes happy in their issue: and God make this virtuous Princess a Sarah, which is, Princess, that she may be the mother of nations and kings, as the Lord promised to Sarah, Gen. 17. 16. The Lord make her like Rebecca, 
The blessing from God upon these Excellent princes desired.  that her ground may be fat and fruitful, to grow into thousand thousands, and that her seed may possess the gate of her enemies: as Rebeccah was blessed: Genesis 24. 60. Which the gracious Lord grant for his Christ's sake, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rabach, signifieth to be fat.  the spouse of his Church: who bless this princely spouse to be an ancient mother in Israel, and this illustrious Prince to be a nursing Father to his Church▪ God bless them both with joyful progeny, happy victory over their enemies, perpetual prosperity but most of all with true Christian piety in this life, and crown them with glorious eternity in the next, through jesus Christ our Lord, to whom be praise for ever.  
FINIS.