Solomons Marriage, Part 2
THE SECOND PART OF THE GLORY AND HONOR OF SALOMONS SPOVSE REPREsenting the Church of God.
12. The daughter of Tyrus with a present, shal makeaHeb. shall entreat thy face. supplication vntounto thee, euen the rich of the people.
13. The Kings daughter is all glorious within: her cloathing is of broydered gold.
14. Shee shall bee brought vntounto the King in raiment of needle worke: the Virgines after her, her companions, shall be brought vntounto thee.
15. With ioy and gladnes shall they be brought, and shall enter into the Kings pallace.
16. In steed of thy Fathers shall thy children be: thou shalt place them for Princes in all the earth.
THE first signe and argument of the great glorie of this honourable spouse is the great presents, and costly gifts which the rich citie of Tyrus should bring, and solemnize this marriage with: what the glory and wealth of this Citie was, the Prophet sheweth. Isai. 23. 8. Whose Merchants were Princes, whose chapmen are the Nobles of the world: What a rich citie Tyrus was.& what rich Merchandise Tyrus had, hauing traficke and entercourse with al nations of the world, Ezechiel setteth forth. chap. 27. thoroughout. Thus Tyrus among others should send their presents, not so much to hauehave the fauour of the King, as afterward, they desired peace of King Herode, because their country was maintained by the Kings land. Acts 12. 20. for from thence they had their prouision of corne: as to shew their voluntary subiection, and congratulation in that solemnitie. The like is prophesied. Psalm. 72. 10. The Kings of Tarshish, and of the Istes shall bring presents, the Kings of Sheba & Seba shal bring gifts. This was so accomplished when Hiram King of Tyrus sent presents vntounto Salomon. 1. King. 4. 10. And when the Queene of Sheba presented Salomon with rich gifts of gold, sweete odors, and pretious stones. 1. King. 10. 10.
2. Hereby is signified the prosperous and peaceable gouernment of Salomon, who for his wisedome was honored, and all countries adioyning yeelded obeysance vntounto him: not by compulsary subiection, but by voluntary submission: which sheweth, that Kings then are most famous, and prosper best, when by iustice they mainteine tranquillitie at home, and amity abroad, not oppressing their subiects by tyrannie within, nor encroaching vponupon their neighbours by rapine and iniury without. This was historically prophecied of Salomon. In his daies shall the righteous flourish, and abundance of peace. They that dwell in the wildernes shall kneele before him, his enemies shall licke the dust. Psal. 72. 79. And this was fufilled accordingly. 1. King. 4. 24. Salomon ruled ouer all the Kings on the other side of the riuer, and he had peace round about him on eueryevery side: hee had peace not by violent compulsion, or fraudulent circumuention, but rather by friendly contentment, and as it were composition: as Ambrose testifieth of Theodosius the Elder,A kingdome prospereth more by clemency, then tyranny. that clement Emperor. Maluit sibi homines religione, quam timore astringere &c. de obit. Theodos. He had rather bind men vntounto him by the feare of religion, then by a seruile condition. Forren histories make honourable mention of Agesilaus the Lacedemonian,… apotheg. foreign—foreign. Plutarch. and Pericles of Athens: the first, hearing of a great slaughter of the Grecians hauing ciuill warre among themselues, cryed out, fie Graecia which hath slaine so many as sufficed to ouerrunne all the Barbarians. And Pericles, when the Athenians would hauehave gone out to fight with their enemies, sealed vp the Armorie, and keyes of the gates, and would not suffer them to goe out: such moderation was in these valiant Captains, and so auerse were they from the effusion of bloud.
3. Now, if we will know the reason of this voluntary subiection of Tyrus and other countries vntounto Salomon, Whence it was that nations subiected themselues voluntarily to Salomon. ser. 40.it was his wisedome, and care at that time to please God: as the Lord said to Elie, They that honour me will I honour, and they that despise me shall be despised. 1. Sam. 2. 30. as Ambrose excellently saith. Quanto Deo viciniore fuerimus, ta…to aduersarij à nobis longius repellentur: The neerer we are vntounto God, the further are our enemies from vsus. And on the contrary, he bringeth in the example of Valens the Arrian Emperor, a great persecutor of Gods Church, who was ouercome of the Barbarians, wherein the Lord shewed his iust indignation: Vt ibi primum fides Romano imperio frangeretur, vbi fractum est Deo. lib. 2. de fid. 4. That there first faith should be broken with the Romane Empire, The descriptiō of a mercifull and good gouernour, such as by Gods goodnes, the Church and commō wealth of England & Scotland this day enioyeth, our gratious King Iames and long may wee enioy him.where they had first broken it with God.
4. A righteous and peaceable King then, is like the raine that commeth downe vponupon the mowen grasse, to make it to grow, Psalm. 72. 6. whereas bloudy gouernors are like fithes which cut downe the grasse: as the cutting King of Ashur is compared to a sharpe rasor, that shaueth the head, beard and haire of the feete, Isai. 2. 20. The one is as an hiding place from the wind, and as a refuge from the tempest, Isai. 32. 2. Whereas the other is as a stormie winde and tempest: the one as waters in a drye ground to refresh it, Isai. 32. 2. The other as ouerflowing waters, that runne ouer all, Isai. 87. The one as comfortable, as when Nilus ascendit in arua, Nilus in Egypt by the ouerflowing makes the fields fruitfull.the riuer Nilus riseth vp to water the fields, the other terrible, as when Tyberis ascendit in m…e…a, the Riuer of Tyber swelleth vp to the walls: like a carelesse inhabitant, by whose negligence the house droppeth thorough,Tiber by the …undation sometime riseth to the walls of Rome. Eccles. 10. 15. So is the common-wealth, when as by tumults and troubles, all things seeme to bee turned vpside downe: the other, which preserueth peace, is as one that healeth vp the breach, and as a repayrer of ruine, Isai. 58. 12. So that it is most true, which he saith: Miserecordia facilius liberat quam rap…a, oratio long …, quam sagitta. Serm. 86.Ambros. Mercy doth more easily deliuer then cruelty, and prayer woundeth further off then an arrow.
5. Now whereas Tyrus sendeth gifts:Of diuers kinds of gifts. heere it is to bee remembred, that there are diuers kinds of gifts: there is munus gratulatorium, a gratulatory gift, when one friend sendeth to another to testifie their louelove and ioy, as Esther. 9. 19. There is compensatorium munus, a compensatory gift, when one giueth by way of recompence for some wrong formerly done, as Zacheus did Luk. 9. 8. There is donum opitulatorium, a releeuing and helping gift, as to the poore: and honorarium, a gift of honour, as presents sent to great persons, as Iacob thereby made a way with his brother. Genesis. 33. 8. And of this kind are the presents which the daughter of Tyrus heere offereth: and such honourable gifts, no doubt, this Princely marriage, shall be honoured with, both by noble persons at home and abeoad: Beside these, there is another kind of gift, not worthy to bee named, donum corru…pen…t destructorium: a corrupting and destroying gift, which is by bribing, and blinding the eies: such as Felix looked for at Pauls hand, but because none came he left him bound still:Against bribery & corrupting of iustice by gifts. Acts. 24. 28. Such gifts, it is to be feared, flye abroad too fast: but they hauehave theaThe Rauen came to the Arke, but not into it to Noah. rauens not the doues wings, to carry men from the Arke, not to bring them to it: Many a poore mans cause lyeth bound with Paul, and cannot be loosed, nor set free, because it wanteth a siluer key to vnlocke the bolts: but let men take heede, how with Esau for a messe of pottage, they sell their eternall inheritance. Let men beware of such gifts. Vbi ditior est largitore, cui largiendum est—pars sacrilegij est rem pauperum dare non pauperib. Hier on, ad Pammach. Where hee to whom one giueth, is richer then the giuer, it is a part of sacriledge, to bestow the poores gift on them that are not poore, &c.
Now touching the mysticall sense: Christs kingdome is here signified to bee a kingdome of peace: it bringeth both internall and externall peace; as it is prophecied, Esay 2. 4. They shall breake their swords into matt…ckes, and their speares into sithes: Nation shall not lift vp a sword against nation: It is a false religion, that is an enemy to peace.The Church was encreased, by prayer not by warre, by the word, not by the sword, by perswasion, not inuasion. Then it is easie to iudge who they are, and what that companie is, which groweth fat by blood: and buildeth vponupon others ruines: It is that Babylon-Rome, that red scarlet whore, that is drunke with the blood of the Saints, Reuel. 17. 6. Which hath been a firebrand of the world, and the very Vulcans forge of rebellion, and bellowes of sedition: of whose bloodie exploits, we may say as Tertullian of the Pagane Romans: Quomodo ob religionem magni, Tertul. Apologet.quibus magnitudo ob irreligiositaetem prouenit? tot sacrilegia Romanorū, quot trophaea: religionē aut laedendo creuerunt, aut crescendo laeserunt: How can they bee said to be great for religion, whose greatnesse commeth by irreligion? The Romans hauehave committed as many sacriledges, as erected Trophees: they hauehave either encreased by hurting religion; or by encreasing hauehave hurt religion.
7 As Salomons raigne was peaceable, his clemencie, equitie and piety at the first procured peace: so hath the Gospell brought peace to this land, now full 55. yeeres: all Queene Elizabeths raigne, and hitherto these tenne yeeres:The great benefit of peace for 55. yeeres in England, and how it may be continued. God make them equall to Salomons peaceable raigne, and to exceed them, vnderunder the raigne of our Salomon, and his seed, that presents of peace may bee sent, not proclamations of warre, that hostility may cease abroad, treacherie be extinct at home: that prosperity and good successe may flourish without; and tranquillity and peace within: Which to obtaine, let vsus humble our selues vntounto God, and seeke to please him by amendment of life. Some saith Ambrose vse to dispatch Embassadours for helpe to other countries: Nos quod est melius ad deum legationem per ieiuniae destinemus: Serm. 40.cur petat ab altero, qui inter se inuentre potest, quod quaerat? But that which is better, let vsus send an embassage by our prayers and fastings vntounto God: why should one aske of another, when he may finde in himselfe that which he seeketh? Thus shall we obtain continuance of peace by the force of prayers, sooner then by the dint of sword; by teares and humility, then by armour and chiualrie. And so shall it come to passe, as Hierome saith, Vt qui contemnunt sceptra regalia & purpuras Caesarnm, Christianorum sordes & iemma pertimescant: That they which care not for the kingly scepter & imperiall power, shal feare Christian fasting and prayers: Which I say not, as though outward armour should be neglected, but spirituall onelyonly preferud; for neecessary war prouision must be made: as Augustine excellently saith; Pacem habere debet voluntas, bellū necessitas, vt liberet Deus a necessitate, & conseruet in pace, &c. Our desire must be for tranquillitie, and warre for necessity, that God may deliuer vsus from the necessity, and keepe vsus in tranquillity. Which God for his mercy grant.
The Kings daughter is all glorious within, &c.
8 Here are two words to expresse the glory of the brides apparell,Serm. de nati…. Epist. 107. which is the second argument for the illustration thereof:Of the signification of the words here vsed. the one mishbetzoth, of the word foreign Shabatz, which fignifieth properly to worke and embroyder a garment, with holes and eyes to set in precious stones, so is the word vsed, Exod. 28. 11. Where the two pretious stones are appointed to be set, and embossed in gold: the other word is foreign recamoth, which signifieth Phrygian or needle worke: rather then of diuers colours, as the Septuagint translate it by the word foreign, for there is an other word foreign passim, which hath that signification, and is expressed by the Greeke foreign: such a coate of changeable or diuers colours Iacob made for Ioseph, Genes. 37. 3. and Thamar Dauids daughter had such a garment, when her brother defiled her, 2. Sam. 14. 19. And this to bee the true sense of the word, is euident. Exod. 26. 36. Thou shalt make an hanging of blue silke, purple scarlet, wrought with the needle, not of diuers colours: for they are set downe before. And seeing the costlinesse and glory of the Queenes apparell is here set forth, rather the working with the needle, then the view of diuers colours sheweth the richnesse of the apparell: for such a coate Iacob made for Ioseph, which was gay, rather then glorious or costly.
9 This beautifull and goodly spouse, is both glorious within, and glittering without: the externall ornaments are nothing without the inward complements: a woman should rather be decent within, then decked without, to hauehave comelinesse of minde rather then costlinesse of apparell. So S. Peter aduiseth, Whose apparelling let it not be outward, with broidered haire and gold put about, but let the hid man of the heart be vncorrupt, with a meeke and quiet spirit, which is before God a thing much set by: for after this manner in time past did holy women tyre themselues, &c. 1. Pet. 3. 3. 4. 5. It is not vnlawfull for women of state and honour to attire themselues according to their place but they must labour more for the inward gifts, then outward fashions.The chiefe ornaments of men and women. Daniel and his other three companions, being called to place of honour, refused not to weare the honourable Babylonish robes, as may appeare, Dan. 3. 21. yet they more excelled in vertue: as Hierome saith, Habitu Nabuchadnezor, mente Deo seruiebant: they serued Nebuchadnezzar in their habits, but God in their minde: so Mordocheus and Queene Esther, Hieron. ad Saluinam.Inter purpuram, superbiam humilitate vicerunt, did, in the middest 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 bodie goe together: a fine garment, and a foule soule; a comely feature, and vncomely behauiour doe not well suit together. Noble men and women, that liue in Princes pa…aces, and glitter in goodly garments, should bee like to Nebridius, whom Hierome so much commendeth.
Inter fulgorem palatij, & honorum culmina sic vixit, vt se crederet ad Christum profecturum: nihil nocuit militanti paludamentum, quia sub habitu alterius alteri militabat: Hee so liued in the glittering shew of the palace and in the height of honour, as one that was trauelling to Christ: his souldiers garment did not hurt him,…bid. for vnderunder the habite or liuerie of one he serued an other.
10 Wee must then hauehave a speciall regard to the heart: because that is it which the Lord looketh vntounto,The vaine care and studie for adorning of the bodie. not to the outward appearance, 1. Sam. 16. 7. that which maketh vsus without spot and wrinkle before God is true holinesse, as the Apostle sheweth, Ephes. 5. 27. They then which make neate and trim the outward man, and suffer the inward to bee vncleane and vntrimmed, may well please the eies of men, but they are not pleasing vntounto God, they are as a sepulcher, faire without and shining, but foule within and smelling: Matth. 23. 27. As the figge tree which flourished with leaues, but was without fruit, Mat. 11. 11. as the grasse on the house top, that sheweth greene, but neuer commeth to ripenesse as wanting roote, Psalm. 129. 6. so is outward comelinesse and conformitie with inward loathsomnesse and deformitie, so is a vesture without vertue, and shining garments with shamefull manners: as Bernard saith well of such: mollia indumenta animum molliorem indicant, non tāto curaretur corporis cultus, nisi prius neglecta fuisset mens inculta virtutibus: Apolog.Soft raiment shew a softer and more dissolute mind; neither would they be so carefull to pranck vp their bodie, if they were not carelesse to adorne the mind.
11. This glorie of the spouse within may be vnderstood two waies: either of the vertues of the mind, as they are opposed to outward ornaments: or of the true naturall beautie and glorie of the bodie, as it is set against painted and deceiueable fauour,Against Iezabels painted face. such as Iezabel counterfetted, 2. King. 9. 30. and it is the bad fashion of many women in these daies, who herein are Iesabels disciples: Tertullian saith here well, sit inter ancillas Dei & diaboli discrimen; there should be a difference betweene the handmaides of God and the diuell, &c. Iesabels fashions doe not beseeme them, that abhorre Iesabels conditions: he addeth further, quod nascitur Dei opus, quid fingitur diaboli, &c. that which is giuen the body by birth, is the worke of God, that which is counterfeit, is the worke of the diuell: what a wickednes is it, to adde the diuels worke vntounto Gods, &c. The same author also speaketh against the colouring and dying of the heare, and making of it yellow, and the wearing of dead bodies heare:against the wearing of borrowed haire. which euill and corrupt vsages hee thus seuerely and sharpely taxeth: pessime sibi auspicantur flamme… capite: ne exuuias capitis alieni, for…itan immundi & gehenna destinati capiti tuo suppares: Lib. de cult. f…eminar.They prognosticate vnhappilie to themselues by their flaming heare, a signe of hel fire; put not on thy head the leauings of another head, that for ought thou knowest, is appointed to hell.
12. The Church of Christ here signified by this beautifull spouse, is also glorious within by faith in Christ: it hath also exernall gifts, as Augustine vnderstandeth by these broydered garments of gold, varietates linguarum, decus, &c. Varietie of languages, the honour of the Church: sed quid ista prosunt, &c. but what doe these things profit, if that inward beautie bee wanting: these inward ornaments are those foreign shining garments,Praefat. in Catechis. as Cyril calleth them, which hee wanted, that came to the wedding feast: then it is an easie matter here to giuegive iudgement of that Church,Against the gorgeous ornaments of outward Temples, and neglecting of the inward. if it bee a Church, that glorieth in golden outward garments, glittering with pearle and precious stones, and outward pompe, wanting this true inward glory, which consisteth in the right faith and doctrin of the truth: This is the pompous synagogue of the Romanists; where are to be seene their Churches glittering with gold,Of the whore of Babylons costly robes. their images deckt with iewels, their Popes riding in cloth of gold, scarlet, pearles and pretious stones; but no inward glorie of true doctrine and pietie 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 ciuitas, quae super septem montes &c. sedet in purpura, cum coccino & auro, & lapide precioso, quae maledicta sunt, sine quibus non potuit maledicta & prostituta describi: That citie built vponupon seuen hilles, which deserued the name of an harlot, sitteth in purple, scarlet, gold, pretious stones, which are accursed, without the which the cursed harlot could not bee described. This vaine pompe of Churches, images, vestments, either they borrow from the Gentiles, and then we say againe with Tertullian: simus & moribus ijsdem, si superficie eadem: Why should we not be of the same manners, if we retaine the same fashions: or else they hauehave them from the Iewes, 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 vsus refuse their gilded ornaments with other superstitions, or if we will hauehave the Iewish ornaments, let vsus become lewes.
13. To returne to the historicall sense,That it is lawfull for noble persons to vse garments of price. many things may here be obserued for our instruction: first, that it is lawfull for honorable persons to vse precious and costly garments befitting their estate, as our blessed Sauiour saith, they that weare soft raiment, are in Kings houses: Matth. 11. 8. wherin Tertullian seemeth to be somewhat too strict,Tertullians singular opinion of purple garments. for hee alloweth not the vse of purple, and such like robes at all, as a signe of honour, but as a distinction of degree: Natiuitatis insigma, Lib. de idolatat.non potestatis, generis non honoris, ordinis, non superstitionis, caeterum purpura, &c. habent profanationis suae maculam, &c. As a recognisance of their nobilitie, not of magistracie, of their blood and stocke, not of honour, of their order, not of superstition: purple, and other ornaments consecrate to idolatry hauehave a marke of profanenesse, &c. Against sumptuous and cost…lie garments.Secondly, though these ornaments of honor are seemely for Princes and Nobles, yet are they not fit for meane persons, as now many of inferior order and place, presume to iet 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 hauehave hanging at their neckes whole woods and countries: meaning in the price and costlinesse of their iewels:V… Pauli. and as Hierome saith, Vno filo villarum in suunt praedia: they hauehave whole Manners hanging vponupon one thread, &c. to restraine such inordinate excesse and costlinesse of apparell, diuers imperiall constitutions in times past hauehave been made:Cod. lib. 6. tit. 8. leg. 1. Di…let, Marcian. as aureorum vsus annulorum beneficio principis tributus: that none should weare gold rings,Ced. lib. 4. tit. 40 log. 1. …. but by grant from the Emperour, &c. And in another law, distrahendi purpuram, facultatem nullam posset habere priuatur: Euerie priuat man is forbidden to buy any purple, and that none should buy any silk without licence,Compara…di series omnibus iubemus auferri facultatem. Ibid. leg. 2. &c. Thirdly, they which are clad with such robes of honour, should seeke to be truly honored by their vertue, and to be all glorious within, as this honourable spouse here described: for that is no comlinesse, which is borrowed, nor seemely 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 veste, induitur, & cum veste deponitur, vestis proculdubio est, non vestiti: Silke and purple hauehave a grace, but they giuegive none: that comelinesse, which is put off and on with the garment, is of the attire, not of them that are attired, &c. Euen that Heathen gouernor Lysander, when the Ruler of Sicilie sent his daughters certaine precious garments,foreign, &c. Plutarch. refused them, saying, that those ornaments would rather disgrace, then grace his daughters: but our Christian Cyrill much better, who would hauehave men take heed of superfluous, curious and costly raiment, lest vnderunder a pretense of hiding one vncomelinesse,foreign. catech. 4. Hier. Ocean. thou (saith hee) fall into another vncomelinesse: for as Hierome well saith; istiusmodi ornatus & cultus sordib. turpior est: such kind of finenesse is worse then sluttishnesse. And so Tertullian shall here conclude: Vestite vos serico sanctitatis, byssino probitatis, purpura pudicitiae, taliter pigmentatae Deum habebitis amatorem: Attire your selues with the silke of sanctitie,Lib. de cult. faeminar. with the finenesse of fidelitie, with the purple of pietie; being so attired, you shall hauehave God for your louer.
The virgines after her, her companions shall be brought vntounto thee.
14. This is the third argument, to illustrate the glorie of the royall Queene, taken a comitatu, from her companie and attendants: the principall meaning hereof, doth leade vsus to consider of the vocation of the Church of the Gentiles, as Augustine wel expoundeth, Vere factum est, ecclesia credidit, facta per omnes gentes; This was done in deed, the Church beleeued and is constituted among al Nations, &c. Like as then a Queene is attended with maides of honour, as the Queene of Sheba came to Ierusalem with a very great traine vntounto Salomon, 1. King. 10. 2. and noble Queene Ester had her maides that waited vponupon her, Ester 4. 16.Why the Church is likened to a virgine. So the Church of the Gentiles being espoused and married to Christ, shall bring a great companie of virgines, that is, of faithfull people and beleeuers, that shall also betroth themselues vntounto Christ, as chast virgines renouncing all other: in this sense Saint Paul saith to the Corinthians: I hauehave prepared you for one husband to present you as a pure virgine to Christ: 2. Cor. 11. 2. So in the godly raigne of Hezekiah, when idolatrie was expelled, and the true worship of God maintained: Ierusalem is called a virgin; O virgin daughter of Zion, 2. King. 19. 21. she is called a virgine, Propter integritatem fidei, Lyran.quae semper ibi remansit in aliquibus, &c. quod cunctis gentibus idola adorantibus haec sola conseruat castitatem religionis vnius Dei: Gloss. ordinar.Because of the integritie of faith, which alwaies there remained in some, and, because while other Gentiles worshipped idoles, she onelyonly kept the chastitie of the religion and worship of one God.
15. So then the true worshippers of God must bee as virgines, to refuse all other louers, and to keepe them onlie to God; and the Lord must hauehave the virginitie and first of their seruice: he will not take anothers leauings, but will be the first: euen as the Lord was first serued vnderunder the law when they brought vntounto him the first fruites of all things: so God will hauehave the first oblations of our seruice;Ambeos. lib. 3. de vergin. 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 vntounto God. sacrifice vntounto him the first fruis of thy acts, &c. Christ was borne of a Virgine, that was neuer knowne of man before nor after; he road vponupon the foale of an asse, neuer vsed to the yoak: was laid in a sepulcher, wherein neuer any lay before: so the Lord will hauehave the virginitie of the soule, and such virgines the Lord should hauehave brought vntounto him from the Gentiles, that would consecrate their first beginnings vntounto God: as Hierome saith of Hilarion, prius calca…it diabolum, Vit… Hilarion.quam per aetatem …alcare p…tuisset. He trampled vponupon the Deuill before by reason of his yong age he knew how to trample, &c. Nouellas orbusculas in quamlibet partem flecti facile est: tenera animaliae sine labore dom… ri solent: optimi sunt ad institutionem morum primi quique anni. ad Demetriad, Yong trees are easily bowed eueryevery way and yong beasts are tamed without any great difficulty; so the fittest yeeres for the institution of manners are the first:Hierome. &c. Such virgins then, which present vntounto God the first of their desires and studies, are most acceptable, as the Prophet saith: It is good for a man that hee bear the yoake in his youth. Ierem. Lamen. 3. 27.
16. Wee finde diuers sorts of Virgins mentioned in the Scripture, and in diuers senses: they are so called eyther in a metaphoricall or litterall sense, the metaphoricall hath either a spiritual respect (as they are Virgins,Diuerse kinds of Virgines. wt are wholly sequestred from the world, & dedicated vntounto God, forsaking all idolatry and strange worship: so all faithfull people are Virgins keeping their faith onelyonly vntounto God, as this word is taken. 2. Cor. 11. 2.) or a temporall: as Tyrus is called a Virgin Isai. 23. 12. because they had not beene yet subdued by any, and brought vnderunder the yoake of subiection: now in the litterall sense, there are two sorts of virgines, either in the body, as they which are vnmarried. 1. Corinth. 7. 37. or in mind, as they, whose chastity and virginity is forced against their mind: they are virgines, 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 hauehave the mind a virgine then the flesh, both are good if t…ey may be had, if not, let vsus not be chast vntounto men, but vntounto God, &c. The virgines, which are heere spoken of, are the virgines of the first sort, which keepe the virginity and integrity of their faith, sound vntounto God.
17. But heere we must take heede, that this expresse mention made of Virgines, doe not bring vsus to hauehave such a conceite of carnall and externall virginity, with the Romanists, as to giuegive vntounto it simply that preeminence and prerogatiue before all other professions:Spirituall virginity preferred before carnall. Against Bellarmine. which seemeth to be Bellarmines opinion: who vnderstandeth that place of professed Virgines, Reuel. 14. 4. These are they which are not defiled with women, for they are Virgines, these follow the lambe, whether soeuer he goeth, whereupon he inferreth thus: Ex quo testimonio apparet, De Monarch. lib. 2. c. q. ss. nouum.singulare praemium habere virgines: Out of which testimony it appeareth that Virgines hauehave a singular reward. &c. But this place will not serue his turne: which Ambrose expoundeth, in this manner. In mulieribus errorem significauit, quia per mulierem error caepit: nam si ideo putes virgines dictos, quia corpora sua intaminata seruarūt, excludes ab has gloria sanctos, quia omnes Apostoli. &c. He signifieth by women error, because error came by a woman, for if you thinke they are called Virgines, because they kept their bodies vndefiled, you wil exclude the saints from this glory, for all the Apostles except Paul and Iohn had wiues, &c. This is Ambrose reason, taken from a great inconuenience, the excluding of the glorious Saints: Hierome proueth this not to be vnderstood of externall virginity onelyonly,Ad Pammach. by an other reason taken from the words following, vers. 5. In their mouthes was found no guile. Vides ergo, quod in vno virgines tantum membrorum dominicis referantur inhaerere vestigijs, sed illi, &c. You see then, that virgines in one onelyonly of their members are said to tread in the Lords steps: but they in all which leade a life vncorrupt from eueryevery contagion of sin, &c. And Augustine whome Bellarmine alleageth, as fauouring and fathering his interpretation, granteth that Coniugati fideles possunt ire per ista vestigia, etsi non perfecte in eadem forma ponentes pedem, veruntamen in eisdem semitis gradientes. Euen the faithful married persons may goe by these footsteps,De virginitat. c. 28. though not, perfectly setting their feete in the same forme, yet walking in the same path, &c. To this purpose Augustine: adde heereunto that if Virginity of the flesh were onelyonly vnderstood, then the virginity and the humility of the mind should not be required, which Augustine denieth: Obedientia coniugataminus obedienti virgini praeponenda est: lib. de bon. coniugal. 1. 24. Obedience in marriage is preferred before a disobedient Virgin. &c. And Bernard further thus deliuereth his opinion concerning virgins,Homil. 1. super …issus est. that are puffed vp in the opinion of their virginity. Potes sine Virginitate saluari, 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 maist be saued without virginity, but not without humility, I dare say, that virginity without humility, had not profited the Virgine Mary, it were better for thee not to bee a virgine then to be proud of thy Virginity; all hauehave not virginity, & yet fewer there are, that hauehave viginity with humility, &c. Wee see then that not corporall virginity, but spirituall integrity, is heere to be vnderstood.
18. Heere somewhat for the conclusion of this part also would be added touching the literall sense;Modesty and Chastity specially required in noble Virgins. that heere the attendants of this honorable Queen are said to be Virgins: no Virgines like to noble Virgins: and maidenhood is no where more pretious, then in Princes Courts: other maidens loose their virginity onelyonly, if they steppe aw…y: but these beside that losse doe also staine their honour, and defile the sacred palace of Princes: Maides then of honour, should seeke to preserue the honour of Virginity, to be examples of sobriety to others, as Queene Esthers maides were: I and my maides (saith that noble Queene) will fast. Esther. 4. 16. They of all other should not make themselues 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 sheweth like lust to desire to bee seene as to see, eueryevery shewing and setting foorth of a modest Virgin, is a step to adultery, &c. They must neither be tempted themselues, nor be tempters of others: They must neither make themselues baites of wanton Courtiers, and the other must take heede not to bee caught by such baites. Let woorthy Alexander be heerein remembred: who when as one Philoxenus had sent him word of a faire youth, that he had found for him, crauing to know his minde further,Plutarch. orat. 1. de fortun. Alexandri. foreign. made this excellent answere. Thou wicked fellow, what such thing hast thou knowne by me, that thou shouldst flatter me with such pleasures. I would wish that Courtiers professing Christianity, would thus arme themselues against such tentations as he did in the state of infidelity: But I need not send them to Alexander, they hauehave a domesticall example, our noble King, as the treasurer of bounty, the professor of piety, practiser of clemencie, so the mirrour of Chastity: But heere our gallant Ladies will say, that if they did not attire themselues to the fashion, they should scandalize others and be counted odde by themselues: heere Tertullian shal make them an answer, who thus excellently turneth off this obiection:What a scandale 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 scandale if I be not deceiued, is not an example of a good thing, but an euill, building vp vntounto sinne: good things neuer scandalize any but euill minds: if modestie bee a good thing let them acknowledge their euill, which are scandalized by such a good thing, &c. Thus then modesty should be embraced of courtly Virgins, as the preseruer of chastity, and chastity desired, as a patterne of Angelicall glory: For Chastity as Cyrill well saith,foreign. Catechis. 2. is an angelicall Crowne.
With ioy and gladnesse shall they bee brought and enter into the Kings Pallace.
19. The fourth part followeth whereby the glory of this honourable Lady is set foorth, the solemne progresse and pro…ssion of this princely company: first for the literall sense: the people of God alwaies hauehave had their cheerfull solemnities,Publique solemnities lawfull. and vsed in their publike ioy, their ioyfull acclamations, and decent deambulations: heereof euident mention is made in the Psalme, They hauehave seene O God, thy goings, the goings of my God, and my King in the Sanctuarie: The singers went before, the players of instruments after, in the midst were the maides playing on timbrels. Psalm. 68. 24. 25. Thus Moses and the children of Israell, made a solemne thankesgiuing vntounto God, and M…riam with the women came forth with timbrels and daunces, and answered them. Exod. 15. 1. 10. So the women of Israell met King Saul and Dauid comming from the slaughter of the Philistines, with timbrels and other instruments of ioy. 1. Sam. 18. 6.
20. For in these solemne assemblies of ioy, they intended nothing but the honour of God,The ioy of Gods people described. as the Psalme sheweth: Come let vsus reioyce vntounto the Lord, let vsus come before his face with Praise. Psal. 95. 1. 2. This solemne procession of the people of God, Dauid 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 flocke of goates looking downe from the mountaines of Gilead. Cantic. 4. 2. as a flocke of sheepe comming vp in good order from the washing, eueryevery one hauing twinnes. Cantic. 6. 3. Like as the beasts came in seemely order and aray by two and two into the Arke to Naoh, Gen. 7. 8. Such are the decent and comely goings forth of the people of God vntounto his Temple.
21. We read of foure kind of solemne processions,Diuers kind of processions. two ciuill, and other two belonging to religion: and in each kind one lawfull, an other vnlawfull: the lawfull ciuill, is seene in the publique ioy 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 Iacobs marriage. Gen. 29. 22. So the daughters of Shilo vsed to come forth in daunces to keepe a feast vntounto the Lord. Iud. 21. 21. The vnlawfull ciuill procession is, when it is done only for vaine pompe and ostentation: as King Agrippa and his wife Bernice are said to come foreign, with great pomp and ostentation into the place of audience. Acts 25. 23. The lawfull religious kind is, when people are assembled to the praise of God as at the dedication of the wall of Ierusalem, Nehemiah diuided the people into two companies to praise the Lord: the one went vponupon the wal at the left hand, the other on the right. Nehem. 12. 31. The vnlawfull is that, which is vsed to superstition: as the Israelites gathered together to keepe a feast to the goulden calfe: they sate downe to eate and drinke, and rose vp to play. Exod. 32.
22. Heere fit occasion is offered to touch the popish solemnities, & superstitious processions, which they vse in the adoration of their new breaden God, setting it forth with rich shewes of gold and siluer and pretious stones, causing the people to bow downe and kneele to a peece of bakers bread: according to that Prophecy of Daniel, he shall honor the god Manzzim (their masse god) and the god whom his Fathers knew not, Against popish processions.shall hee honour with golde and siluer, and with pretious stones and pleasant things: Dan. 11. 38. This glittering and gorgeous shew in religious processions, hath beene condemned in former times, as thus it was decreede in a prouinciall synode: Caueant Leuitae gemino vti orario, sed vno tantum, et puro, nec vllis colorib aut auro ornato. Toletan. 4. c. 34. Leuites (that is ministers or deacons) must take heed, that they vse not a double prayer-garment, but one, and the same plaine, without any colour or gold, &c. The like was decreed in a generall counsell in this manner: Eos, qui prae manu vascula quaedam aurea, vel ex alia materia construunt, ad susceptionem diuini doni, et per illa immaculatam communionem volunt, nullo modo admittinus, vt praeferentes materiem inanimem hominique obnoxiam Dei imagini. Trullan. c. 101. Those, which beare in their hand certain vessels of gold or of other matter, to receiue the diuine gift, thinking by them the communion to bee kept vndefiled, wee by no meanes admit, as preferring a dead matter, and at mans command, before the image of God, &c. What could be more directly said against the carying of their host in vessels of gold, vnderunder canopies of cloth of siluer, with rich & costly attire, and all to adore a wheaten cake: These gorgeous shewes they borrow of the heathen Romanes their predecessors, as Tertullian saith: Hoc ritu habitu et apparatu idolis immolatur—hae erant pompae diaboli et angelorum eius, officia seculi, honores &c. de coron milit. In the same habite rite and preparation, they sacrifice to their gods: and so he concludeth, these were the pompe of the Deuill and his Angels, the seruice of the world, vaine honour, &c.
23. To adde somewhat of the spirituall sense: by this entring of the Virgins into the Kings palace is set forth, the flocking of the Gentiles to the Church of God: and in this sense the vulgar latin readeth templū, the temple, for palace, and so the Hebrue word foreign …echal also signifieth, as Psal. 5. 8. and so the septuagint translate it here foreign the temple of ye king: so Augustine likewise expoundeth, Templū regis ipsa ecclesia, the temple of the King is the Church of God: Thus christians should in their cheerful processiōs visit ye Church of God:The Church must be frequented in publike procession. like as doues come flocking vntounto their windows. Isai. 68. and as sheepe gather together to their shepheard: ibid. v. 7. Some there are which will bee in the King and Queenes train in their princely processions and shewes, but will leaue them when they come to the Church: They will not doe that seruice to a Christian Prince in the worship of the true God, which Naaman did to an heathen King in his idolatrous seruice of R…mmon; foreign. Praef. in Cantic.the king his master leaned vponupon his hand: but this is the true assembly and procession of right Virgines, as Cyrill saith, to come together into the Church of God, to sing, read, or pray.
24. Now to returne to the historicall sense, heere this goodly company of virgines doe accompany this glorious Queene into the Kings pallace: they are attired as virgines, their behauiour, progresse, walking is, as becommeth virgines. Heere then such maides as do serue Princes, are admonished in all their carriage and behauiour to be virgin-like; Isay reprooueth the daughters of Zion for three speciall faults, incessu, habitu, vestitu, in their gate, habit of their body, strange fashions of apparell: for the first he saith, they minse as they goe, Against the Pride of vaine womē in their apparell.and make a tinckling with their feete: for the next, they walke with stretched out neckes, that their necks and breasts might appeare: and for the third: he nameth diuers strange formes of apparell, as their head-tyre, slops, headbands and such like, Isay. 3. 16. 20. And this is the very fashion and guise of wanton maides and Virgines in these times. First, concerning their minsing and affected gate, see how Ambrose checketh the women of his time; Cernis vt pomparum ferculis similis incedit, Lib. 1. de virgin.quae se componit vt placeat, eo ipso, quo studet placere, deformior, &c. You see how she goeth, as they that carrie stately dishes of meate; the so much more disgracefull, as shee affecteth a grace in going? &c. And concerning the tinckling and creaking of their feete as they goe, Hierome found fault with it in his time:De suspect. contubern. Caliga nigella & nitens stridore ad se iunenes vocat: Their blacke and neat slipper, or stertup with the creaking allureth young men, &c. And before him Tertullian thus elegantly reprooueth such nicenesse:Lib. de pallio. Magnum incessui munimentum sutrina venerea prospexêre, perones effaeminatos: quem non expediat in algore rigere nudipedem, quam in calceo vnguipedem: A goodly defence sure for the foot, shooemakers wanton skill hath deuised these effeminate stertuppes, &c. And therefore a little before hee said: Who had not better goe in the cold and heate barefooted, then to bee so pinched, and as it were hoof-footed in the shooe, &c. Concerning their habit, in baring, and making naked their neckes and breasts: the same ancient writer doth note it to hauehave 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 seemely, seeing their nether parts are couered, why should the vpper be vncouered, &c. Hierome pritilie taunteth maides for a certaine wanton tricke which they vsed:De suspect, contuber. Palliolum interdum cadit, vt candidos undet humeros, & quasi videri noluerat, celat festina, A man is not▪ to weare womans apparell.quod volens detexerat: Sometime the cloake falleth of purpose, to shew her white necke, and as though it were against her will, shee quickly hideth that againe, which shee wittingly had vncouered, &c. But how much more vnseemely is it to vncouer them of purpose, and make them bare altogether. Now for the third vse, the strange fashion of womens apparell, in conforming the same to mans attire: but specially for women in maskes and showes to be apparelled as men, and men as women, hath alwaies been a distasteful thing to them, which were more sober minded: as Tertullian condemneth it directly:Lib. de idolat. Nullum cultum a Deo maledictum inuenio, nisi muliebrem in viro: maledictus inquit omnis, qui mulie bribus induitur: I find no apparrell cursed of God, but a womans in a man: for cursed, saith he, is euerie one, which putteth on womans apparell: Deut. 22. 5. &c. And lest we might thinke that he speaketh only against ordinarie wearing of such apparrell, and not in shewes and plaies,Lib. de spectat. he saith in another place thus: Nō amat falsum auctor veritatis, adulterinum apudeum est omne, quod fingitur: The author of verity, loueth not falsity, eueryevery thing that is counterfeite, before him is counted a kind of adulterie &c. And then alleaging the former place out of Deutronomie hee inferreth thus: Quid de pantomimo iudicabit, qui etiam muliebribus curatur: What may one thinke then of a player, that is trimmed with womens apparell, &c. OnelyOnly I find one occasion lawfull for this changeable vse of men and womens garments, which Ambrose speaketh of, and it was this: A certaine virgine of Antioch being condemned to the stewes, because she would not sacrifice to the idols, prayed thus vntounto God: Lord, which couldest stop the mouthes of the Lions against Daniel; thou also canst bridle the raging lusts of men:A virgine putting on a souldiers apparrell saued her virginitie. and hauing thus prayed, there came in a souldier, and changed garments with her, vsing these wordes; Quasi adulter ingressus, si vis, martyr egrediar: vestimenta mutemus: tua vestis me verum militem faciet, mea te virginem, sume 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 vsus change garments, thy vesture shall make me a true souldier, mine shall keepe thee a virgine: take thee an habit, which shall hide thy womanhood, and consecrate my martyrdome, &c. And by this meane the virgin escaped, and saued her virginitie. The summe is this, that our virgines and maides of honour, and of all sorts, should in their solemnities and feastes, be like vntounto these virgines, that is, in their behauiour, apparell, fashion, to carrie themselues, as it becommeth virgines attending vponupon this Queene, 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 glorie of this Spouse is set foorth, is the fruitfull issue and happie posteritie, which this honourable Queene should be encreased with, wherein spiritually, and more specially is described, the wonderfull encrease of the Church of God, which should bee called of the Gentiles: as the Apostle to this purpose alleageth the prophecie of Isay 54. 1.Of the great encrease of the Church. Reioyce thou barren, that bearest no children, breake foorth and crie thou that trauellest not, for the desolate hath many mo children, thē she which hath an husband, Gal. 4. 27. And as this Psalme saith, that her sons shall be princes in al lands. So the Prophet Isay saith: Kings shal be thy nursing fathers; and Queenes thy ursing mothers. cap. 49. 23. And againe, Thou shalt sucke the milke of the Gentiles, and shalt sucke 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 sonnes of the Church, in regard of their spirituall 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 conuerted to the faith of Sarah. So the Apostle maketh the earthly Ierusalem to answere vntounto Agar the bond-woman,foreign. Caeechis. 18. and Ierusalem, which is aboue, the mother of vsus all; to Sarah the freewoman, Galath. 4. 26. which Ierusalem, as Cyril saith, was at the first barren, but now hath many children: So Heuah, being so called, because shee was the mother of all liuing, was a type of the Church, which should bee the mother of all those, that liue vntounto God: as Ambrose well obserueth, Haec est Eua mater emnium viuentium: 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 peruenire: This is Eua the mother of all the liuing: come God, then, and build that woman an helper vntounto Adam, but this vntounto Christ required an helpe, but because we seeke to come to the grace of Christ by the Church, &c.
26. For hereby is the glorie of God set foorth, and his name aduanced, when thorough the earth praise shall bee giuen vntounto him: as the Prophet saith, from the rising of the sunne to the going downe thereof, my name is great among the Gentiles: Malach. 1. 11. As the multitude of children are the strength of the parents, like a quiuer full of arrowes, 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 glorie of God, when many Nations are conuerted vntounto him. And so Wisedome saith, I tooke my solace in the compasse of the earth: Pro. 8. 31. As in heauen, the Lord hath an infinit armie of holy Angels,The multitude of the faithfull diuersly resembled in Scripture. thousand thousands minister vntounto him: Dan. 7. 10. so is it his glorie to hauehave multitude of seruants in earth; who therefore are for number likened to the droppes of the morning dew: Psalm. 110. 3. and to an ouerspreading cloud, and as a companie of doues, which flie to their windowes: Isai. 60. 8. And as the heare and lockes of the head, are an ornament to the bodie; so the numbers of faithfull people, which are as the heares of the Church, compared to flockes of goates, Cantic. 6. 4. doe make her amiable and louely in the sight of God.
27. This plentifull encrease of the Church of God was diuersly prefigured in the old Testament: Tertullian will hauehave it set foorth in the birth of Isaac and Iacob, Lib. aduers. Iudae…s.& minor populus Christianus superet maiorem, the elder people of the Iewes should serue the younger, and the younger Christian people should ouercome the elder,Types of the old Testament shadowing foorth the Church of the Gentiles. &c. Iustine Martyr picketh as much out of that prophecie of Moses concerning Ioseph: His hornes as the hornes of an vnicorne, with them he shall smite the people together: Deut. 33. 15. This vnicornes horne he vnderstandeth to be the crosse of Christ, which riseth vp in one shanke, but then brancheth out aboue: and so saith he, the Gentiles, by the mysterie of Christs crosse, foreign, &c. Dialog. cum Tryph.were smitten through as with hornes, and so were conuerted vntounto God. Ambrose to this purpose applieth that saying in the Canticles; the Church of the Iewes 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 parua vbera habeo, sed vt turres vbera mea sunt: And so they sought delaies, whereof the Church of Christ being impatient, saith, I hauehave no small breasts, they are like vntounto towers: Cantic. 8. 10. &c. The Church of the Gentiles hath store of milke to nurse vp many children: Augustine doth fitlie find out this mysterie shadowed soorth by Gedeons fleece; the wet fleece and drie floore sheweth the fruitfulnesse of the Iewes,In lib. Judic. qu. 49. and barrennesse of the Gentiles, the wet floore, and drie fleece the vocation of the Gentiles, and reiection of the Iewes, who were but as an handfull to the Gentiles, as the fleece is to the floore. And as in Araunah, the Iebusites ground, Dauid built an Altar vntounto God, in Iudaeorum terra non inuentus est locus, Serm. 198.vbi altare Deiponeretur, sed in terra gentium locus eligitur: So there was no place found in the land of the Iewes where to set the Altar of God, but a place is chosen from the Gentiles. But it were an infinite thing to shew at large how this mysterie of the plentifull calling of the Gentiles is in Scripture described, and by the ancient writers decyphered: I may say here with Cyrill: If I should speake all hereof that might bee said. I had need of many houres to declare it.foreign. Catech. 18.
28. There are three vsuall expositions of this place, which are receiued of the fathers. The first is that of Ambrose, who by the fathers here vnderstandeth the Gentiles:Lib. 2. in luc. 2. Relinquit parentes Ecclesia, quae de gentilibus populis congregatae est: The Church leaueth her parents, which is congregate of the Gentiles, &c. And so in stead of her former parents, the Philosophers and Pagans, she hathset vp Christian instructors of her owne children.Ad principiam tom. 4. The second is Hieromes, who by the fathers, vnderstandeth the Patriarkes and Prophets, by these sons the Apostles, which were sent to preach through the world: he hath other expositions, but hee seemeth most to insist vponupon this, which Lyranus followeth. The third is Augustine, In Psalm. 44.Pro Apostolis constituti sunt Episcopi; who by the fathers vnderstandeth the Apostles, and by the sonnes Bishops and Pastors: but all these expositions are somewhat to streight, in restraining the name of children onelyonly to pastors and teachers, whereas all the faithfull are the sonnes of the Church; therefore there is a fourth interpretation more agreeable to the Scriptures: that we heere vnderstand all the faithful people and beleeuers, which spiritually are made Kings and Priests vntounto God by Christ, Reuel. 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 professe the faith of Christ, and so Isay may interpret this place, chap. 49. 23. 60. 16. which places are at large cited before, where expresse mention is made of beleeuing Kings and Queenes. And lest this exposition might be accused of noueltie; Hierome alloweth of it; for thy fathers Natisunt tibi Apostoli & de nationibus credentes quos constituisti principes: Ad Princip.there are borne vntounto thee Apostles, and beleeuers out of the nations, whom thou hast appointed Princes, &c.
29. Therefore it is a weake collection,Lib. 1. de pontif. c. 7. §. fit enim. that Bellarmine would inferre out of these wordes, that the Ecclesiasticall regiment,The chiefe 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 hee supposeth here to be vnderstood by Princes: 1. I hauehave shewed, that this is not the meaning of this Scripture: or if they will needs hauehave it meant of spiritual Princes, I say with Hierome, intelligamus Apostolos, let vsus vnderstand the Apostles, whom Christ sent to preach to the end of the world: but ordinarie Bishops hauehave not such a large commission to goe ouer the world, neither can arrogace to themselues that authoritie which the Apostles had. 2. Allow it to be vnderstood of Bishops, how are they Princes? in spiritualibus, in spirituall things, as their owne Lyranus saith, and as Hierome well expoundeth, Thou hast made them Princes, that is, in populis fecisti praeceptores, thou hast made them teachers among the people: who denieth, but that it belongeth to Pastors to giuegive precepts to the people? that is not to raigne as Princes in the Church, and so superiour to Kings. 3. And if Bellarmine may hauehave his saying, then is eueryevery Bishop a spirituall prince, and absolute in his Diocesse: the Pope then shall not bee; the onelyonly Ecclesiasticall Prince.
30. An other such like glosse they hauehave, Quae de ecclesia generaliter hic dicuntur, Gloss Ordina….ad Mariam specialiter referri possunt: The things that are heere generally spoken of the Church, may be more specially referred vntounto Marie: But if this be applyed to Marie it maketh against themselues, their blasphemous adoration, and idolatrous inuocation o… Marie will fall to ground: for heere Christ is made her Lord, and she is to worship him: but the Romanists grossely make her equall to her sonne: as one saith: Filij gloriam cum matre, non tam communem iudico, quam eandem. I Iudge the glory of the Sonne, not so much to be common with the mother,Vega comment. in Apoc. 12. ss. 2. num. 3. as the same, &c. yea they rather make her superiour, as another saith: Possumus prouocare a foro iustitiae Dei ad curiam Beatae Mariae. Bernard…n in Marial.Wee may appeale from the Court of Gods iustice vntounto Maries Court. &c.
And Bellarmine the oracle of the rest is not farre off from such blasphemous speeches in extolling of the Virgin Marie: for hee defendeth that she may be called, our life, hope, mother of merciemercy, and that they may say vntounto her in a good sense, as it is in their superstitious Antiphonie: Iesum benedictum fructum ventris tui nobis post hoc exilium o…ende. lib. 1 de. bon. oper. in partic. c. 15.That the Virgin Mary is not to bee called our life, hope, mother of mercies, against Bellarm. Shew vsus after this exile, Iesus the blessed fruit of thy wombe, &c. Whereas the Scripture maketh God our hope. Psalm. 40. 4. Blessed is the man that maketh the Lord his hope: and in many places of the Psalms the Prophet professeth, that the Lord is his trust. Psalm. 14. 6. 21. 9. 61. 3. 62. 8. 65. 5. 71. 5. 73. 28. 78. 7. 91. 9. 94. 22. and in diuers other places: yea hee giueth this reason, why hee putteth his trust in God: I trusted in thee O Lord, I saide thou art my God, Psalm. 31. 14. Therefore our trust must be onelyonly in God: If then they will make the Virgine Marie our hope, consequently she must be God. And to be a Father of mercies, is a title peculiar to God. 2. Cor. 1. 3. They then in calling the Virgin Mary the mother of mercies, therein make her equall vntounto God. And Christ saith of himselfe: I am the way, the truth and the life. Iohn. 14. 6. In making her then our life, they rob Christ of his due: And it is his office also to shew vsus the Father: Iohn. 1. 18. and, 14. 8. 10. Now all these blasphemous prerogatiues which they ascribe vntounto the virgine Mary, their owne glosse vponupon this Psalme ouerthroweth▪ applying it to the Virgine Marie: for of Christ: it is said, hee is thy Lord, and worship thou him, ver. 11. the virgine Mary though she be to bee honoured of vsus as a blessed Saint, yet is not to bee worshipped together with Christ, but is together with the Saints to worship Christ: her carnall prerogatiue in being the mother of Christ was not so great, as her spirituall priuiledge of beleeuing in Christ: as hee himselfe saith: when a certaine woman had cried out vntounto him, blessed is the wombe that bare thee, and the paps that gaue thee sucke, hee answered, yea rather blessed are they, that heare the word of God, and keepe it. Luke 11. 28. So also in another place he saith: my mother, and my brethren are those which heere the word of God and doe it. Luk. 8. 22. vponupon which words Tertullian thus obserueth: Non matris vterum et vbera negans, sed feliciores designans, qui verbum Dei audiunt. lib. de carn. Christ. Not denying his mothers wombe, and breasts, but counting them more happy which heare the word of God, &c.
31. Now in the last place for the application of this text, both touching the mysticall, as also the historicall sense: first we see all this heere 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 sonnes of the Church: and hath giuen vntounto it the glory and riches of Tyrus: As Augustine well vnderstandeth thereby the gifts of charity, which the rich among the Gentiles being conuerted should bestow vponupon the Church, this was done, when by the bounty of Emperors and other Nobles, Churches, Colleges, Almeshouses were founded: The like fruits the Gospell hath brought foorth in England: where within the space of fiftie yeares more charitable workes in the building of Colleges,Synops. in the end of the 4. Centurie. free Schooles, Hospitalls can bee shewed (as elsewhere I hauehave declared more at large) thē were done in the like time vnderunder poperie. Among which works of charity, that worthy foundation of an hospital may be set in the first rank,Master Suttōs hospitall. which that late rich Esquire and prudent man Master Sutton by his last will and Testament bequeathed to be erected: giuing vntounto it for the maintenance thereof, the yeerely reuenue of foure thousand pounds, and twenty thousand toward the building: which excellent worke, so well by him intended, and liberally founded, wee expect in due time to be accomplished: that God thereby may receiue glory, who hath made his Gospell to abound in such fruits, the poore members of Christ may bee comforted, and by this example others be encouraged, whom God hath thereto enabled, to shew the like effects and testimonies of their faith: But together let all such, as shall be by Gods grace so minded, be aduised to see such things (bequeathed to charitable vses) disposed while they liue, 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 himselfe: the almes giuen by the owne hand is most acceptable: and that one shall reape most comfort by, which his owne eye seeth: And when a man willingly leaueth his goods in his life, before they leaue him in his death, it is so much more worthy of thanks: let eueryevery man then doe good, while hee may, and not deferre to giuegive his almes, according to that saying of the wise-man: say not vntounto thy neighbour goe, and come againe, and to motrow I will giuegive thee, if thou now hast it: Pro. 3. 28. As manna was gathered in the sixe daies against the seuenth: so we must finish all our works in this life for the next: Exod. 26. 23.
31. Now to shut vp all in a word: and to apply this text briefly to this present occasion: God grant vntounto this Honorable Marriage the like fruit and ioyfull issue, which is promised heere vntounto this princely spouse: in steed of thy fathers shall thy children be, whom thou mayest make Princes &c. The Psalmist saith, children are the inheritance of the Lord, and the fruit of the wombe is his reward. Psalm. 127. 3. The Lord adde this inheritance also to the goodly inheritance of these noble Princes: and seale vntounto them this fruite among other rewards; whereof wee all conceiue great hope, seeing not the augmentation of wealth, nor encrease of dominion, but the combination of religion, and propagation of the Gospel is principally sought in this hopeful mariage: which is now happily con summate,foreign. Cyrill catech. 4. for procreating of posterit…, not satisfying of pleasure, where the intendment is, y• generation should but make a way for regeneration as Augustine saith:Esse debet …orū co…ugum i…ē tio, vt generatio regenerationi praeparetur. l. 4. cont …. c. 1. Tradit. in Gen. and this accession of marriage should serue for the succession of christian Princes to be nursing Fathers vntounto the Church: like as then, Leah called her sonne by Zilpah her handmaid Asher, which signifieth happie, that is as Hierome saith, beatam se inde putauit, shee thereby counted her selfe happy: so God make these honourable Princes happy in their issue: and God make this vertuous Princesse a Sarah, which is, Princesse, 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 vponupon these Excellent princes desired.that her ground may be fat and fruitfull, to grow into thousand thousands, and that her seed may possesse the gate of her enemies: as Rebeccah was blessed: Genesis 24. 60. Which the gracious Lord graunt for his Christs sake,foreign rabach, signifieth to be fat. the spouse of his Church: who blesse this princely spouse to bee an auncient mother in Israell, and this illustrious Prince to bee a nursing Father to his Church▪ God blesse them both with ioyfull progenie, happy victory ouer their enemies, perpetuall prosperity but most of all with true Christian piety in this life, and crowne them with glorious eternity in the next, through Iesus Christ our Lord, to whom be praise for euer.
FINIS.
End of the text · Andrew Willet, Solomons Marriage (1612)