SALOMONS Diuine Arts, Of

  • 1. ETHICKES,

That is; the Gouernment of

  • 3. FAMILIE.

Drawne into Method, out of his Prouerbs & Ecclesiastes.

With an open and plaine Para­phrase, vpon the SONG of SONGS.

By Ioseph Hall.

AT LONDON, Printed by H. L. for Eleazar Edgar, and Samuel Macham. 1609.

TO THE RIGHT HONOVRABLE AND Hopefull Lord, ROBERT, Earle of Essex, my singular good Lord, all increase of Grace & true Honour.


WHiles I desired to congratu­late your happy Returne with some worthy present; I fel vpon this: which I dare not only offer, but commend; the royal­lest Philosopher and wisest king, giuing you those precepts, which the Spirit of God gaue him. The matter is all his; [Page] nothing is mine, but the methode; which I doe willingly submit to censure. In that he could not erre: In this, I cannot but haue erred; either in art, or applica­tion, or sense, or disorder, or defect: yet not wilfully. I haue meant it well, and faithfully to the Church of God, & to your Honor, as one of her great hopes. If any man shall cauill that I haue gone about to correct Salomons order, or to controule Ezekias seruants: I com­plaine both of his charity, and wisdom; and appeale more lawefull iudgement: Let him aswell say, that euery Concor­dance peruerts the Text. I haue only en­deuoured to be the common-place-booke of that great king, and to referre his diuine rules to their heads, for more ease of finding, for better memory, for readi­er vse. See, how that God, whose wisdom thought good to bereaue mankinde of Salomons profounde commentaries of Nature, hath reserued these his diuine Morals, to out-liue the world; as know­ing, [Page] that those would but feed mans cu­riositie, these would both direct his life, and iudge it. Hee hath not done this without expectation of our good, and glory to himselfe: which if wee answere, the gaine is ours. I know how little need there is, either to intreat your Lo: ac­ceptation, or to aduise your vse. It is enough to haue humbly presented them to your hands; and through them to the Church: the desire of whose good, is my good; yea, my recompence and glory. The same God, whose hand hath led and returned you in safetie, from all for­raine euils: guide your wayes at home, & gratiously increase you in the ground of all true honor; Goodnesse. My praiers shall euer follow you:

VVho vow my selfe Your Honours, in all humble and true duetie, Ios. Hall.



  • 1. Of FELICITIE,
  • 2. Of PRVDENCE,
  • 3. Of IVSTICE,
  • 4. Of

Anno Domini, 1609.

SALOMONS Ethickes, or Gouerne­ment of Behauiour and Manners. THE first BOOKE. FELICITY.

§. 1. Of Ethicks in common: • The description, , and • The chiefe end, which is Felicity. 

ETHICKS is a Doc­trine of wisedom and knowledge to liue wel, Ecc. 1.17 Ecc. 7.27. and of the madness and foolish­nesse of vice: or Instruction to [Page 2] doe wisely by iustice and iudge­ment and equitie,1.1.3. Ec. 3.12. and to doe good in our life. The end wherof is to see and attaine that chiefe goodnes of the children of men,Ec. 2.3. which they inioy vnder the sun, the whole number of the dayes of their life.

§. 2. Wherein Felicity is not. • Not in pleasure, , and • Not in wealth. For heerein is • 1. No satisfaction , • 2. Increased ex­pence, , • 3. Restlesnesse, , • 4. Want of fruiti­on, , • 5. Vncertainty. , and • 6. Necessity of lea­uing it.  

Ec. 2.1. WHich cōsists not in ple­sure; for I sayd in mine heart, Go to now, I will prooue thee with ioy, therfore take thou [Page 3] pleasure in pleasant things; yea,Ec. 2.10. I with-drewe not my heart from any ioy: for my heart reioyced in all my labour:Ec. 2.25 and who could eat, and who could haste to out­warde things more then I? and beholde, this also is vanitie.Ec. 2.1.

Not in riches. 1. Ec. 5.9. For he that lo­ueth siluer shall not be satisfide with siluer, and hee that loueth riches shall be without the fruite of them: this also is vanity.

2. Ec. 5.10. When riches increase they are increased that eate them: and what good commeth to the ow­ners thereof, but the beholding therof with their eies? yea, Ec. 5.11. much euill; for whereas the sleep of him that trauelleth is sweet, whether he eate little, or much; contrarily, [Page 4] The satietie of the rich will not suffer him to sleepe;Ec. 5.12. so there is an euill sickenesse, which I haue seene vnder the Sunne, riches reserued to the owners thereof, for their euill, and ofter, not for their good:Ec. 6.1. for there is another e­uill, which I haue seene vnder the Sunne, and it is frequent a­mong men;Ec. 6.2. A man to whome God hath giuen riches and trea­sures, and honour, and he wan­teth nothing for his soule, of all it desireth; but God giueth him not power to eate thereof; and if hee haue that, yet how long? Riches remaine not alwayes,Pr. 27.24. but taketh her to her wings as an Ea­gle,Pr. 23.5. and flyeth to the heauens. And for their owner, Ec. 5.14. As he came [Page 5] forth of his mothers belly, hee shall returne naked, to goe as he came, and shall beare away no­thing of his labour, which hee caused to pass by his hand: And this is also an euill sicknesse,Ec. 5.15. that in all points as hee came, so shall he goe: and what profit hath he, that hee hath trauelled for the winde?

§. 3. Not in magnificence • of estate • royaltie, , and • great attendance.  , and • of works • planting, , • gathering Treasures, , and • building, &c.  

NOt in honor & magnificence. I the Preacher haue beene King ouer Israell in Ierusalem,Ec. 1.12. and I was great,Ec. 1.16. Ec. 2.9. and increased a­boue all that were before me in [Page 6] Ierusalem, which also J showed in effect; Ec. 2.4. for I made me great works, I built me houses, I planted me vineyards,Ec. 2.5. I made me gardens, and orchards, & planted in them trees of all fruites; I made mee ponds of water,Ec. 2.6. to water there­with the woods that growe with trees;Ec. 2.7. I got me seruants, & maids; and had children borne in the house; also I had great possessi­on of beeues, and sheep, aboue all that were before me in Ieru­salem;Ec. 2.8. I gathered to me also sil­uer and gold, and the chief trea­sures of kings and prouinces▪ I prouided Men-singers, & Wo­men-singers, and the delights of the sonnes of men, musicall con­forts of all kindes: Yea, I King [Page 7] SALOMON made my selfe a Palace of the trees of Lebanon;Cant. 3.9 Cāt. 3.10. I made the Pillars thereof of sil­uer, and the pauement thereof of golde; the hangings thereof of purple; whose mids was pa­ued with the loue of the daugh­ters of Israel:Ecc. 2.11. Then I looked on all my vvorkes that my hands had wrought,Ecc. 2.12. (as who is the man that will compare with the King in things which men now haue done? and on the trauell that I laboured to doe;Ec. 2.11. and be­holde all is vanitie, and vexation of spirit; and there is no profit vnder the sunne.

§. 4. Long life and issue reiected, for • certaine end, , and • vnperfect satisfaction, remembrance and continu­ance of darkenesse. 

NOt in long life, and plentious issue: for If a man beget an hundreth children,Ec. 6.3. and liue ma­ny yeares, and the dayes of his yeares be multiplyed; And his soule be not satisfide with good things, and hee be not buryed, I say that an vntimely fruit is bet­ter then he. For he commeth in­to vanity,Ec. 6.4. and goeth into dark­nesse, and his name shalbe coue­red with darkenesse: Also, hee hath not seen the sun,Ec. 6.5. nor know­en it; therefore, this hath more rest then the other: And if hee [Page 9] had liued a thousand years twise tolde, and had seene no good;Ec. 6.6 shall not all goe to one place? and howsoeuer, the light surely is a pleasant thing, and it is good for the eyes to see the sunne;Ec. 11.7. yet tho a man liue many yeares, and in them all he reioice;Ec. 11.8. if he shall remember the dayes of darke­nesse, because they are manie, all that commeth is Vanitie.

§. 5. Knowledge • Tho better then folly; , and • yet reiected, vpon • experience, , • indiferēcy of euēts, , and • imperfection.  

NOt in learning, and humane knowledge. Ec. 1.13. I haue giuen my heart to search and find out wis­dome, in all things that are done [Page 10] vnder the heauen, (this sore tra­uaile hath God giuē to the sons of men to humble them therby) yea, Ec. 1.16. I thought in my heart and sayd, Beholde I haue amplified and increased wisedome, aboue all them that haue beene before mee, in the Court and Vniuersitie of Ierusalem,Ec. 2.9. and mine heart hath seene much wisedome and knowledge: for (when J was at the wildest) my wisedome remai­ned with mee:Ec. 2.13 Then I sawe, in­indeede, that there is profit in wisedome more then in folly; as the light is more excellent then darkenesse;Ec. 2.14. For the wise­mans eyes are in his head, but the foole walketh in darkenesse: but yet, I knowe that the same [Page 11] condition falleth to them all: Then I thought in mine heart;Ec. 2.15. It befalleth to mee as it befalleth to the foole; why therefore doe I labour to be more wise? For,Ec. 6.8. what hath the Wise-man more then the foole? There shall bee no remembraunce of the wise,Ec. 2.16. nor of the foole for euer: for that that now is, in the dayes to come shall bee forgotten; and how dieth the Wise-man? as dooth the foole: Besides the im­perfection of the best knowledge;Ec. 1.8. for the eye is not satisfide with seeing, nor the eare filled with hearing: I thought I wil be wise:Ec. 7.25. but it went farre from mee; it is farre off▪ what may it bee? and it is a profound deepeness, [Page 12] who can find it? yea, so farre is it from giuing contentment, that in the multitude of wisdō is much griefe,Ec. 1.18. and hee that increaseth knowledge, increaseth sorrowe.

Lastly, not in any humane thing: for I haue considered all the workes that are done vnder the sunne;Ec. 1.14. and behold, all is vanity & vexation of spirit.

§. 6. Wherein Felicity is .i. In approuing our selues to GOD. From hence • Life, , and • Blessing • Fauour, , • Ioy, , • Preseruation, , • Prosperity, , and • Long life, &c.  

WHerein then doth it con­sist? Ec. 12.13. Let vs heare the end of all; Feare God, and keep his Commandements; for this [Page 13] is the whole of Man, the whole dutie, the whole scope, the whole happinesse; Pr. 12.24. Pr. 11.19. for Life is in the waie of righteousnesse, and in that path there is no death; and at­tending thereon, Pr. 10.6. all Blessings are vpon the head of the righteous. Wouldst thou haue fauour? Pr. 12.2 A good man getteth fauour of the Lord: Joy? Pr. 20.6. The righteous shall sing & reioice;Ec. 2 26. and surely to a man that is good in his sight, God giueth wisedome and knowledge and ioie;Pr. 13 9. so that the light of the righ­teous reioyceth, but the candle of the wicked shall be put out: Preseruation and deliuerance? Lo,Pr. 10.25▪ the righteous is as an euerlasting foundation;Pr. 10.29 for the waie of the Lord is strength to the vpright [Page 14] man,Pr. 10.30. so as the righteous shall neuer be remoued; and if hee be in trouble, Pr. 11 4. Riches auaile not in the daie of wrath, but righte­ousnesse deliuereth from death;Pr. 12.13. so the righteous shall come out of aduersitie, and escape out of trouble,Pr. 11.8. and the wicked shall come in his stead: thus euery way Righteousnes preserueth the vp­right in heart;Pr. 13.6. Prosperitie and wealth?Pr. 15.6 The house of the righ­teous shall haue much treasure, and his Tabernacle shall florish.Pr. 14.11. Long life?Pr. 10.27. The feare of the Lord increaseth the daies; & not onely himselfe, Pr. 12.7. Ec. 8.12. but his house shall stand; And though a sinner do euill an hundred times, and God pro­long his daies, yet know I that it [Page 15] shall be well to them that feare the Lord, & do reuerēce before him; and lastly, whatsoeuer good?Pr. 10.2.4 God will grant the desire of the righteous,Pr. 29.18 and hee that keepeth the lawe is blessed.

§. 7. In the estate of wickedness • our good things are accursed • Wealth, , • Life, , • Fame, , and • Deuotiōs; • Prayers, , and • Sacrifices   , and • Euill inflicted; of • Losse, , and • Paine; • Affliction, , • Death, , and • Damnatiō.   

COntrarily, ther is perfect mise­ry in wickedness. Looke on all that might seem good in this estate; welth. Pr. 10.2 The tresures of the wicked profit nothing; the L. will not fa­mish the soule of the righteous,Pr. 10.3 but he either casteth away the substance [Page 16] of the wicked, so that the belly of the wicked shall want,Pr. 13.25. or els imploieth it to the good of his: for the wicked shal be a ransome for the iust;Pr. 21.18. Ec. 2.26. & to the sinner God giueth paine to gather, and to heap, to giue to him that is good before God.Pr. 15.6. The wicked man may be rich: but how? The reuenues of the wicked is trouble.Pr. 10.27. Life; The yeares of the wicked shall bee diminished: As the whirle­winde passeth,Pr. 10.25. so is the wicked no more;Pr. 12.7. for God ouerthrow­eth the wicked, and they are not. Whatsoeuer therefore their hope be, Pr. 2.22. the wicked shall be cut off from the earth, & the trans­gressors shall be rooted out;Ec. 8.13. It shall not be well to the wicked, [Page 17] neither shall he prolōg his daies; he shall be like to a shadow, be­cause he feared not God; yea, Pr. 14.11. the very house of the wicked shall bee destroyed. Fame. Pr. 10.7 Whereas the memoriall of the iust shall be blessed, the name of the wicked shall rot: yea looke vpon his best indeauours; His Prayers. Pr. 15.29. The Lord is farre off from the wic­ked, but heareth the prayer of the righteous:Pr. 28.9 farre off from ac­cepting for Hee that turneth a­way his eare from hearing the lawe, euen his prayer shall bee abhominable;Pr. 15.8 His sacrifice (tho well intended) as al the rest of his wayes,Pr. 15 9. is no better then abhomi­nation to the Lord;Pr. 21.27. how much more when hee brings it with a [Page 18] wicked minde? And as no good, so much euill; whether of losse: The way of the wicked will deceiue them;Pr. 12.26. Pr. 10.28 their hope shall perish, e­specially when they dy; their can­dle shall be put out,Pr. 13.9. their works shall proue deceitful;Pr. 11.18. Or of paine; for the excellent that formed all things,Pr. 26.10 rewardeth the foole, and the Transgressour; and hee hath appointed, Pr. 13.21 that Affliction should follow sinners: Follow? yea ouer­take them;Pr. 5.22. His own iniquity shall take the wicked himself,Pr. 10.6. and co­uer his mouth; and hee shall be holden with the coardes of his own sinne:Pr. 29.6. euen in the transgres­sion of the euill man is his snare; so the wicked shall fall in his own wickednes:Pr. 11.5 for of it own selfe, Ini­quitie [Page 19] ouerthroweth the sinner:Pr. 13.6. But besides that, Pr. 3.33 the curse of the Lord is in the house of the wic­ked: tho hand ioyne in hand,Pr. [...] he shall not be vnpunished: be­holde,Pr. 11.31. the Righteous shall bee payde vppon earth, how much more the vvicked and the sin­ner?Pr. 10.24. That then vvhich the wic­ked man feareth shall come vp­pon him; both, Death;Pr. 5.23. Hee shall die for default of instruc­tion, and that by his owne hands: for, Pr. 11.19. by following euill hee seeks his ovvne death; and after that damnation;Pr. 14.32. The vvicked shall bee cast awaie for his malice: Hell and destruction are before the LORD;Pr. 15.11. Pr. 12.2. and a man of vvicked imaginations vvill hee [Page 20] condemn; so both in life, in death, after it, Pr. 10.29. nothing but Terror shall be for the workers of iniquitie: where contrarily, Pr. 19.29. The feare of the Lord leadeth to life, and hee that is filled therewith shall con­tontinue, and shall not be visited with euill.


§. 1. Of Vertue in cōmon: • Wherein it consisteth. , and • Whereby it is ruled, and directed. 

VErtue consistes in the mean; vice in extreams. Pr. 4.26. Let thy wayes bee or­dered aright;Pr. 4.27 Turne not to the right hand, nor to the left, but remoue thy foote from euill; The rule whereof is Gods [Page 22] Lawe:Pr. 6.23. for the commandement is a lantern, and instruction a light; and euery word of God is pure.Pr. 30.5. My son,Pr. 4.20. hearken to my words; incline thine eare to my sayings; Let them not depart from thine eies;Pr. 4.21. but keepe them in the midst of thine heart.Pr. 4.22. For, they are life vnto those that finde them, and health vnto all their flesh.Pr. 7.2. Keepe my commandements and thou shalt liue, and mine Instruction as the apple of thine eye: Binde them vpon thy fingers,Pr. 7.3. & write them vppon the Table of thine heart.

[Page 23]All Vertue is eyther

  • Prudence,
  • Iustice,
  • Temperance,
  • Fortitude.

1. Of Prudence: which comprehends

  • Wisdome,
  • Prouidence,
  • Discretion.

§. 2. Of wis­dome; the • Description, , and • Effectes. It procures • Knovvledge: • safety • from sinne, , and • from iudgemēt.  , and • good di­rection • for actions, , and • for words.   , and • Wealth, Honor, Life.  

THe prudent man is he, whose eyes are in his head to see all ihings, and to foresee; Ec. 2.14. and whose heart is at his right hand to doe all dextrouslie, and with iudgement. Ec. 10.2. Pr. 8.12 VVisedome dwelles with Pru­dence [Page 24] and findeth forth know­ledge, and counsels. And to de­scribe it:Pr. 14.8. The wisedome of the Prudēt is to vnderstand his way; his owne;Pr. 9.12. If thou bee wise, thou shalt be wise for thy selfe: An ex­cellent vertue. Pr. 3.13. for Blessed is the man that findeth wisedome, and getteth vnderstandinge:Pr. 3.14. The merchandise thereof is better then the merchandise of siluer,Pr. 16.16 and the gaine thereof is better then golde:Pr. 3.15. It is more precious then pearles, and all the things that thou canst desire are not to bee compared to her.Pr. 3.16. Length of dayes are in her right hand; and in her left hand riches and glory:Pr. 3.17. Her wayes are wayes of pleasure, and all her pathes pro­speritie: [Page 25] Shee is a tree of life to them that laie holde on her,Pr. 3.18. and blessed is he that receiueth her. The fruites of it are singular: for, first, A wise heart doth not only seeke, but get knowledge,Pr. 15.14. with­out which the minde is not good;Pr. 18.15. & the eare of the wise, learning;Pr. 19.2 and not get it onely but lay it vp,Pr. 10.14. Pr. 13.16. and not so onely but workes by it; and yet more, is crowned with it.Pr. 14.18. Besides knowledge, heere is safety. Pr. 2.10. When wisdome entreth into thy heart, and knowledge deligh­teth thy soule, then shall coun­sell preserue thee,Pr. 2.11. and vnder­standing shall keep thee:Pr. 2.12. and de­liuer thee from the euil way, and from the man that speaketh fro­ward things,Pr. 2.13. and from them that [Page 26] leaue the wayes of righteous­nesse, to walke in the wayes of darkenesse: and as from sinne, so from iudgement. Pr. 15.24. The way of life is on hy to the Prudent, to avoid from hell beneath. Thirdly, good direction. Pr. 8.20. 1. For actions; Wisdom causeth to walke in the waie of righteousnes, and in the mids of the paths of iudgement: 2. For words, Pr. 16.23. The hart of the wise gui­deth his mouth wisely, and ad­deth doctrine to his lips; So that the words of the mouth of a wise man haue grace:Pr. 10.12. yea, he receiues grace from others. Either Instruct, or reprooue the Prudent,Pr. 19.25 and he wil vnderstand knowledge. Not to speake of wealth;Pr. 8.21. shee causeth them that loue hir to inherit sub­stance, [Page 27] and filleth their treasures: she giueth not onely honor: for the wisdome of a man doth make his face to shine,Ecc. 8.11. Pr. 3.35 & the wiseman shal inherit glory; but life:Pr. 16.22 Vnderstan­ding is a wel-spring of life to him that hath it; and he that findeth me (sayth wisdome) findeth life,Pr. 8.34 and shall obtaine fauour of the Lord. Wherfore Get wisdom;Pr. 4.5. get vnderstanding; forget not, nei­ther decline from the words of my mouth. Forsake her not,Pr. 4.6. and she shall keep thee; loue her, & she shall preserue thee. Wisdom is the beginning;Pr. 4.7. get wisedome therfore, & aboue all possessions get vnderstanding:Pr. 4.8. Exalt her and shee shall exalt thee: Shee shall bring thee vnto honour, if thou [Page 28] embrace her:Pr. 4.9. shee shall giue a goodly ornament to thine head; yea, she shall giue thee a crowne of glorie:

§. 3. Of Prouidence • What shee is, , • What her obiects, , and • What her effectes, 

Ec. 8.5. PRouidence is that wherby the heart of the wise fore-know­eth the time, and iudgement; the time when it will be; the iudgemēt how it will bee done:Ec. 8.6. both which are appointed to euery purpose vnder heauen: Not that man can fore-see all future things: No, he knoweth not that,Ec. 8.7. that shall be; For who can tel him when it shal be? not so much as cōcerning him­selfe. Ec. 9.12. Neither doth man knowe his time, but as the fishes are ta­ken [Page 29] with an euill net, and as the birdes which are caught in the snare; so are the children of men snared in the euill time, when it falleth on them suddenly; yea,Pr. 20.24 the steps of a man are ruled by the Lord; how should a man thē vnderstand his owne way? but, sometimes hee may: The prudent man seeth the plague afarre off,Pr 22.3 and fleeth; and as for good things, Pr. 30.25. With the Pismire hee prouideth his meat in summer; working still according to fore-knowledge; yet not too strictly, and fearefully;Ecc 11.4 for he that obserueth the wind shall not sowe, and he that regardeth the cloudes shall not reape.

§. 4. Of Discretion: • what it is, , and • what it worketh • for our acts , and • for our speeches.  

Pr. 16.20. DJscretion is that whereby a man is wise in his businesses, and whereby the heart of the wise guideth his mouth wisely,Pr. 16.23. & ad­deth doctrine to his lips. For ac­tions:Pr. 14.15. The Prudent wil consider his steps, and make choice of times: for, Ec. 3.1. To all things there is an ap­pointed time; and a time for e­uery purpose vnder heauen; a time to plant,Ec. 3.2. & a time to pluck vp that which is planted; a time to slay,Ec. Ec. 3.8. and a time to heale, &c. A time of warre and a time of peace: From hence it is that the wise man is strong,Pr. 24.5. and rich; for [Page 31] by knowledge shall the Cham­bers be fild with precious things which he knows how to employ wel:Pr. 14.24 The crown of the wise is their ri­ches; from hence, that his good vnderstanding maketh him ac­ceptable to others. For speeches, Pr. 13.15 Pr. 15.2. The tongue of the wise vseth knowledge aright,Pr. 10.13. & in the lips of him that hath vnderstanding wisdome is found;Pr. 10.12. & his words haue grace, both1 for the seasona­blenes, Pr. 25.11. A word spokē in his place is like apples of Gold with pic­tures of siluer,Pr. 15.23. & how good is a word in due seasō! 2 for the worth of them, Pr. 20.15. The lips of knowledge are a precios iewel; lastly, Pr. 14.3. for their vse: the lips of the wise shall pre­serv them, & their toung is helth,Pr. 12.18 [Page 32] and with health pleasure;Pr. 16.24. Fayre wordes are as an hony-combe; sweetnesse to the soule; & health to the bones.

§. 5. The extreames • Ouer-wise, , and • Foolish • VVho hee is: what kinds there bee of Fooles; • the meer foole: , • the rash foole: , and • the wicked fool.  , and • VVhat successe.  

HEre are two extreams: On the right hand;Ec. 7.18. Make not thy self ouer-wise, wherfore shouldst thou be desolate? on the left: Nei­ther be foolish;Ec. 7.19. why shouldst thou perish,Pr. 21.16 not in thy time? The fool is that man that wandreth out of the waie of wisdom, which hath none hart,Pr. 17.16 that is, is destitute of vnderstanding,Pr. 15.2. either to conceiue, or to do as he ought: Of which sort [Page 33] is, 1. The meere foole; That foole who when he goeth by the waie, his heart fayleth;Pr. 14.24. whose folly is foolishnesse, in whose hand there is a price in vaine to get wisdom,Pr. 17.16. which is too high for him to atain:Pr. 24.7. lastly, In whom are not the lips of knowledge. 2. The rash foole, Pr. 14.7. that is hastie in his matters,Pr. 29.20. Pr. 29.11. that povvreth out all his minde at once; which the wise man keepes in, till afterwarde;Pr. 19.2. that hasteth with his feet and therfore sinneth. Pr. 29.20 There is more hope of the other foole then of him. 3. The wicked foole:Pr. 1.7. That despiseth wisedome and instruction,Pr. 14.9. that maketh a mock of sinne;Pr. 13.19 to whom it is an abhomination to depart from e­uill; to whom foolishnesse is ioy,Pr. 15.21. [Page 34] yea, Pr. 10.23. it is his pastime to doe wic­kedly,Pr. 13 16. and his practice to spread abroad folly: And this man is ob­stinate in his courses; Pr. 27.22. for tho thou bray a foole in a morter among wheat, brayd with a pestell, yet wil not his foolishnes depart from him:Pr. 26.11. and tho it seem to depart, yet as a dog turneth again to his vo­mit, so returns hee to his foolish­nes. Spare thy labor therfore, speak not in the eares of a foole,Pr. 23.9. for he will despise the wisdome of thy words.Pr. 1.22. To these saith wisdome, O ye foolish, how long will ye loue foolishnes, and the scornfull take pleasure in scorning, and fooles hate knowledge? Turne you at my correction.Pr. 1.23. Lo, I will powre out my mind vnto you; & make [Page 35] you vnderstand my words.Pr. 1.24 Be­cause I haue called and ye refu­sed, I haue stretched out my hād, and none would regard; But ye haue despised all my counsell,Pr. 1.25. and would none of my correc­tion;Pr. 1.26. I will also laugh at your destruction, and mocke vvhen your feare commeth;Pr. 1.27. like sud­daine desolation, and your de­struction shall come like a whirl­winde; when affliction, and an­guish shall come vppon you.Pr. 1.28. Then shall they call vppon mee, but I will not answere: they shall seeke mee early, but they shall not finde me;Pr. 1.29. Because they ha­ted knovvledge, and did not choose the feare of the Lord; they would none of my counsel,Pr. 1.30. [Page 36] but despised all my correction; Therefore shall they eate of the fruite of their owne way,Pr. 1.31. and be filled vvith their owne deuises: and what is that fruit but sorrow? Euen in laughing their heart is sorrowfull;Pr. 14.13. and the end of that mirth is heauinesse: and like the noise of thornes vnder a pot,Ec. 7.8. so (short and vaine) is the laughter of fools:Pr. 10.13. what but stripes? A rod shall be for the back of him that is destitute of vnderstanding: yea, it is proper to him. To the horse belongeth a whip,Pr. 26.3. to the asse a bridle, & a rod to the fools backe: wherewith not onely him­selfe shal be beaten,Pr. 10.8.10. but the com­panion of fools shal be afflicted:Pr. 13 20. Lastly, what but death? Fooles [Page 37] shall dy for want of wit,Pr. 10.21. and re­main in the congregation of the dead;Pr. 21.16. Pr. 10.14 yea the mouth of the foole is present destruction;Pr. and The lippes of a foole shall deuoure himselfe, and that which should seeme to preserue him, Pr. 1.32 Ʋery ease slayeth the foolish, and the pro­speritie of fooles destroyeth them.


Iustice gives to each his owne;

  • To God, Pietie: which cōprehends
    • Feare,
    • Honour and respect,
      Honor and Obedience are indeede mixed du­ties of Iu­stice both to God & man: but because as they be­long to mā, they are po­litick vertues & there hād­led; here we consider the onely as due to God.
    • Obedience.
  • To God & man
    • Fidelitie,
    • Truth
      • in words,
      • in dealings.
    • Loue.
  • To man only
    • others
      • Mercie,
      • Liberalitie.
    • our selues; Diligēce in our vocations.

§. 1. • 1. Of Iustice in generall. , and • 2. Of the feare of God • what it is , and • what fruits it hath • present , and • future   

NExt to Prudence, is Ju­stice. Pr. 15.21. A man of vnder­standing vvalketh vp­rightly:Pr. 20.7 The iust man, therfore, is he that walketh in his integrity;Pr. 16.17 and whose path is to decline from euill; and brieflie, hee that deales truely,Pr. 12.22 in giuing each his owne.

Whether to God; vnto whome Iustice challengeth Pietie: which comprehends, Ec. 8.13. first, the feare of the Lord; and this feare of the Lord is to hate euil, as pride, arrogan­cie, and the euill way; and in all [Page 41] our waies to acknowledge God;Pr. 3.6. that he may direct our waies; so that, Pr. 14.2 he that walketh in his righ­teousnes, feareth the Lord; but hee that is lewd in his wayes de­spiseth him: which grace, as it is the beginning of knowledge,Pr. 1.7. & the very instruction of wisdom,Pr. 15.33 so in some respect knowledge is the beginning of it; for If thou callest after knowledge,Pr. 2.3. and cryest for vnderstanding;Pr. 2.4. If thou seekest her as siluer, and searchest for hir as treasures; then shalt thou vn­derstand the feare of the Lord,Pr. 2.5. and finde the knovvledge of God; And this feare giues both contentment; Better is a little with the feare of the Lord,Pr. 15.16. then great treasure, and trouble ther­with; [Page 42] and 2.Pr. 23.18. future hope. Feare the Lord continually: for surely there is an end, & thy hope shall not be cut off. In which regarde, This feare of the Lord is an as­sured strength to depende vpon; Pr. 14.26 because his childrē shal haue hope yea & present health & ioy. Feare the Lord,Pr. 3.7. & depart from euil; so health shall be to thy nauell,Pr. 3.8. and marrowe to thy bones: and with health, life eternall; The feare of the Lord leadeth to life,Pr. 19.23 yea is a welspring thereof,Pr. 14.27. and he that is filled therewith, shall continue, and shall not be visited with euil; so that Blessed is the man that feareth alway:Pr. 28.14 whereas on the cō ­trary, He that hardneth his hart, and denies God,Pr. 30.9. and saith who [Page 43] is the Lord, shall fall into euill.Pr. 28.14.

§. 2. • Honor • in the best things, , and • in the best times.  , and • Obedience • in attending on his will, , and • in performing it.  

2. HOnor & respect; both from the best things:Pr. 3.9. Honor the Lord, with thy riches, and the first fruits of all thy increase;Pr. 3.10. so shall thy barnes be filled with a­bundance, and thy presses shall burst with new wine: and in our best times;Ec. 12.1. Remember now thy Creatour in the dayes of thy youth; vvhile the euill dayes come not, nor the yeares ap­proach; wherein thou shalt say, I haue no pleasure in them.

[Page 44] Pr. 1.33. Thirdly, Obedience. He that o­beyeth mee, shall dwell safely (sayth wisdome) and be quiet frō feare of euill: whether in atten­dance to the will of God;Pr. 4.20. My son hearken to my wordes, incline thine eare vnto my sayings;Pr. 4.21. Let them not depart from thine eies, but keepe them in the midst of thine heart:Pr. 10.17. for, Hee that regar­deth instruction is in the waie of life:Pr. 28.9. wheras he that turneth away his eare from it, his very prayer shall be abhominable; or in exe­cuting of it. Pr. 28.7. He that keepeth the commandement is a child of vn­derstanding;Pr. yea he is blessed, & thereby keepeth his owne soule; where they that forsake the lawe prayse the wicked:Pr. 28.4. and he that [Page 45] despiseth his wayes shall die.Pr. 19.16

§. 3. Fidelitie • in performances • To God, , and • To man.  , and • in faithfull eproofe. 

OR whether to GOD and man. 1. FIDELITIE: both, first in performing that wee haue vndertaken: If thou haue vow­ed a vowe to God,Ec. 5.3. deferre not to paie it; for he delighteth not in fooles; pay therfore that thou hast vowed;Ec. 5.4. It is better that thou shouldst not vowe; then that thou shouldst vow, and not paie it: Suffer not thy mouth to make thy flesh to sinne;Ec. 5.5. Neither say before the Angell that this is ig­norance: Wherefore shall God bee angry by thy voice, and de­stroy [Page 46] the worke of thine hands? For, Pr. 20.25 It is destruction to a man, to deuoure that which is sancti­fied; and after the vowes to in­quire. Neither this to God onely, but to man;Pr. 12.22. They that deale tru­ly are his delight;Pr. 28.10. and the vp­right shall inherite good things: yea, Pr. 28.20. The faithfull man shall a­bound in blessings; whereas the perfidious man as he wrongs others (for Confidence in an vnfaithfull man in time of trouble,Pr. 25.19. is like a broken tooth, and a sliding foot) so bee gaineth not in the end, him­selfe;Pr. 17.13 He that rewardeth euill for good, euill shall not depart from his house.

Pr. 27.5.2. Jn a faithfull reproofe: Open rebuke is better thē secret loue: [Page 47] The wounds of a louer are faith­ful,Pr. 27.6 & the kisses of an enemy are pleasant, but false:Pr. so that he that reprooueth shal find more thank at the last:Pr. 15.12. and how euer the scor­ner take it, yet hee that reproo­ueth the wise,Pr. 25.12 & obedient eare is as a golde eare-ring, and an ornament of fine golde.

§. 4. truth in words • The qualitie, , • The fruite • to himselfe , and • to others  , and • The opposites • 1. • Lyes, , and • Slaunder.  , and • 2. • Dissimulation, , and • Flatterie.   

HEe that speaketh truth will shovve Righteousnesse.Pr. 12.17. Wherein? Pr. 14.25. A faithfull VVitnesse deliuereth soules: but a deceiuer [Page 48] speaketh lyes; A vertue of no small importance: Pr. 18.21. for, Death and Life are in the hand of the tongue; and as a man loues, he shall eate the fruite thereof, to good, or euill; to himselfe, others: Himselfe;Pr. 15.4. A wholesom tongue is as a Tree of life,Pr. 12.19 and the lippe of Truth shall bee stable for e­uer:Pr. 10.20. others, The tongue of the iust man is as fined siluer, and the lippes of the Righteous doo feede manie:Pr. 10.21 therefore Buy the truth,Pr. 23.23. and sell it not; as those do, which eyther 1. lie, 2. slaunder, 3. dissemble, or 4. flatter.

§. 5. The Lyer • His fashions, , • His manifestation, , and • His punishment. 

A Faithfull witnesse will not lie,Pr. 14.5. but a false record will speake lyes. Of those sixe,Pr. 6.16. yea seauen things that God hateth,Pr. 6.17 two are, A lying tongue, and a false witnesse that speaketh lyes;Pr. 6.19. Pr. 19.28. for such a one mocketh at iudge­ment, and his mouth swallowes vp iniquity; yea, Pr. 26.28· a false tong ha­teth the afflicted. He is soone per­ceiued; Pr. 12.19 for a lying tong varieth in­continently: & when he is found, Pr. 19.5 A false witnes shall not be vnpu­nished, & hee that speaketh lyes shal not escape;Pr. 12.22. for the lying lips are abomination to the LORD, [Page 50] therefore a false witnesse shall pe­rish:Pr. 21.28. Pr. 25.18. and who pitties him? Such a one is an hammer, a sworde, a sharpe arrow to his neighbour;Pr. 24.28. he deceiueth with his lippes and sayth,29. I will do to him as he hath done to mee.Pr. 30.7. Two things then haue I required of thee, deny me them not vntill I die &c.Pr. 30.8. Re­mooue farre from me vanitie, & lyes.Pr. 19.22. Let me be a poore man ra­ther then a lyer.

§. 6. The slaunderer • what his exercise • in misreports, , and • in vnseasonable meddling.  , and • what his entertaynment. 

Pr. 16.27. THis wicked man diggeth vp euil, & in his lips is like bur­ning fire;Pr. 16.30. Hee shutteth his eyes [Page 51] to deuise wickednesse: he moo­ueth his lips, and bringeth euill to passe: and either he inuenteth ill rumours;Pr. 13.5. A righteous man ha­teth lying words: but the wicked causeth slaunder and shame;Pr. 20.3. or els in true reports he will be foo­lishly medling, and goeth about discouering secrets;Pr. 11.13. (where hee that is of a faithful heart concea­leth matters) and by this meanes raiseth discorde. Pr. 26.20. Without wood the fire is quenched, and with­out a tale-bearer strife ceaseth;Pr. 18.8. for the words of a tale-bearer are as flatterings, and goe down in­to the bowells of the belly: ther­fore as on the one side, Ec. 7.23. thou mayst not giue thine heart to all that men speake of thee; least thou [Page 52] heare thy seruant cursing thee; so on the other, no countenance must be giuen to such: Pr. 25.23. for As the North-wind driues away raine; so dooth an angry countenance the slaundering tongue.

§. 7. • The dissembler of foure kindes • malicious, , • vaineglorious, , • couetous, , and • impenitent.  , and • The flatterer • his successe • to himselfe, , and • to his friend.  , and • his remedie.  

Pr. 10.18 THe slaunderer and dissembler goe togither: He that dissem­bleth hatred with lying lips, and hee that inuenteth slaunder, is a foole; There is then a malicious dissembler:Pr. 26.24. Hee that hateth will counterfeit with his lippes, and [Page 53] in his heart hee layeth vp deceit;Pr. 26.25 such one, Tho he speake fauoura­bly, beleeue him not; for there are seauen abhominations in his heart. Hatred may be couered with deceit;Pr. 26.26. but the malice ther­of shall (at last) bee discouered in the congregation. There is a vaine-glorious dissembler, that maketh himself rich & is poore;Pr. 13.7. and 3. a couetous:Pr. 13 7. There is that makes himselfe poore hauing great riches; & this both in bar­gains: It is naught, It is naught,Pr. 20.24 sayth the bu [...]er; but when hee is gone apart; hee boasteth; and 2. Jn his entertaynement;Pr. 23.6. The man that hath an euill eye,Pr. 23.7 as though hee thought in his heart, so will hee saie to [Page 54] thee, Eate and drinke, but his heart is not with thee: Lastly, an impenitent;Pr. 28.13 Hee that hideth his sinnes shall not prosper: but hee that confesseth and forsaketh them shall haue mercie.Pr. 27.14. The flat­terer prayseth his friend with a loude voyce, rising early in the morning; but with what success? To himselfe; It shall bee counted to him for a curse: To his friend; A man that flattereth his neigh­bour,Pr. 29.5. spreadeth a not for his steps; hee spreadeth and catcheth: For a Flattering mouth causeth ru­ine.Pr. 26.28. Pr. 20.19. The only remedie then is; Med­dle not with him that flattereth with his lippes;Ec. 7.7. for It is better to heare the rebuke of wise men, then the song of fooles.

§. 8. Truth in dea­lings: wherein is the true-dealers • Practices • To doe right, , and • with ioye.  , and • Reward • Gods loue, , and • good memoriall.  

THe vprightnesse of the iust shall guide them,Pr. 11.3. Pr. 11.5. and direct their waie;Pr. 15.19. which is euer plaine and straight; whereas the waie of others is peruerted, & strāge.Pr. 21.8. Yea, Pr. 21.3. as to do iustice and iudge­ment is more acceptable (to the Lord) then sacrifice;Pr. 21.15. so it is a ioy to the iust himselfe, Pr. 10.16 to do iudge­ment: all his labour therfore ten­deth to life;Pr. 29.7. hee knovveth the cause of the poore,Pr. 29.10 and wil haue care of his soule:Pr. 21.8. His worke is right,Pr. 3.29. neither intendeth he anie [Page 56] euill against his neighbour; see­ing he dwelleth by him without feare; and what loseth hee by this? As the true balance,Pr. 16.11. and weight are of the Lord, & al the weights of the bagge are his worke: So God loueth him that followeth righteousnesse:Pr. 15.9. Pr. 12.26 and with men; The righteous is more excellēt then his neighbour:Pr. 28.6. and Better is the poore that walketh in his vp­rightnesse, then hee that per­uerteth his wayes, though hee be rich.Pr. 10.7. Yea finally; The memo­riall of the iust shall bee blessed.

§. 9. Deceit • The kinds • Coloured, , and • Direct • Priuate, , and • Publike.   , and • The iudgement attending it. 

COntrary to this is Deceit: whe­ther in a colour;Pr. 26.18. As hee that faineth himself mad, casteth fire­brands, arrowes, and mortall things; so dealeth the deceitfull man, & saith, Am I not in sport?Pr. 26.19. Pr. 12.20. As this deceit is in the heart of them that imagine euill: so in their hands are Diuers weights,Pr. 20.10. and diuers balances: or direct­ly, Pr. 29.24. Hee that is partner with a theefe, hateth his owne soule, and dangerous are the wayes of him that is greedy of gaine;Pr. 1.19. much more publiquely, I haue [Page 58] seene the place of iudgement,Ec. 3.16. where was wickednesse; and the place of iustice vvhere was ini­quitie:Ec. 3.17. I thought in mine heart God will iudge the iust and the wicked,Pr. 12.27. yea oft-times speedily; so as The deceitfull man roasteth not what he tooke in hunting: or if he eate it;Pr. 20.17. The bread of deceit is sweet to a man, but afterward his mouth shal be filled with gra­uell.

§. 9. Loue • To God, rewarded • with his loue, , and • with his blessings.  , and • To men • In passing by offences, , and • In doing good to our enemies.  

Pr. 8.17. LOue to God: I loue them that loue me: and they that seeke me early shall finde me▪ & with [Page 59] me, blessings:Pr. 8.21. I cause them that loue me to inherit substance, and I will fill their treasures. 2. To men, 1. Jn passing by offences;Pr. 10.12 Ha­tred stirreth vp contentions, but loue couereth all Trespasses, and the shame that arises from them: Pr. 12.16. so that hee onely that co­uereth a transgression seeketh loue. 2.Pr. 17.9. Jn doing good to our ene­mies, If hee that hateth thee bee hungry giue him bread to eate;Pr. 25.21. and if hee bee thirsty, giue him water to drinke. Here therefore doe offend, 1. the contentious. 2. the enuious.

§. 10. The contentious • whether in raysing ill rumours, , and • or whether by pressing matters too farre. 

Pr. 6.19. THE first is hee that raiseth contentions among bre­thren: which once raised are not so soone appeased. Pr. 18.19. A brother offen­ded is harder to win thē a strong city: and their contentions are like the barre of a palace.Pr. 16.29. This is that violent man that deceiueth his neighbour, and leadeth him into the way that is not good, the way of discord: whether by ill rumours;Pr. 18.6. The fooles lips come with strife; and as the coale ma­keth burning coales,Pr. 26.21. and wood a fire, so the contentious man is apt to kindle strife; and that euen [Page 61] among great ones, Pr. 16.28. A froward per­son soweth strife, and a talebea­rer maketh diuision among Princes; or by pressing matters too farre: When one churneth milk,Pr. 30.33 he bringeth forth butter; and he that wringeth his nose, causeth blood to come out: so he that forceth wrath, bringeth forth strife, the end wherof is neuer good:Pr. 29.9. for it a wise man contend with a foolish man, whether he bee an­gry or laugh, there is no rest.

§. 11. Enuie • The kinds • At our neighbour, , and • At the wicked.  , and • The effects • To others, , and • It selfe.  

THE second is that iniustice wherby the soule of the wic­ked [Page 62] wisheth euill,Pr. 21.10. and his neigh­bour hath no fauour in his eyes; that moueth him to be glad when his enemie falleth,Pr. 24.17. and his heart to reioyce when hee stumbleth; and this is a violent euill. 1. To it selfe;Pr. 14.30. A sound heart is the life of the flesh; but enuy is the rotting of the bones.Pr. 27.4. 2. To others; Anger is cruell, and wrath is raging: but who can stand before enuie? But of all other it is most vniust, when it is set vpon an euill subiect. Fret not thy selfe because of the malitious,Pr. 24.20. neyther bee enui­ous at the wicked,Pr. 3.31. nor chuse a­nie of his wayes; neyther let thine heart bee enuious against sinners,Pr. 23.17. Pr. 24.1. nor desire to bee with them;Pr. 24.2. for, as their heart ima­gineth [Page 63] destruction, and their lips speake mischiefe,Pr. 3.32 so the fro­warde is an abomination to the Lord;Pr. 24.20. and there shall bee none end of the plagues of the euill man; and his light shall bee put out.

§. 12. Iustice To man on­ly: First to • others 1. in • Mercy • The qualitie, , and • The gaine of it.   

LEt not mercy and trueth for­sake thee:Pr. 3.3. binde them on thy necke, and write them vpon the table of thine heart;Pr. 21.13. this suffereth not to stop thine eare at the cry of the poore: yea, Pr. 12.10. the righteous man regardeth the life of his [Page 64] beast;Pr. 16.6. no vertue is more gainfull: for By mercy and trueth iniquity shall bee forgiuen;Pr. 3.4. and By this thou shalt find fauor and good vnderstanding in the sight of God and man:Pr. 14.31. Good reason; For he honoreth God that hath mer­cy on the poore: yea he makes God his debter;Pr. 19.17. He that hath mer­on the poore lendeth to the Lord, and the Lord will recom­pence him:Pr. 11.17. So that The merci­full man rewardeth his owne soule;Pr. 21.21. for Hee that followeth righteousnesse and mercy, shall find righteousnesse, and life, and glory;Pr. 14.21 and therefore is blessed for euer.

§. 13. Against mercy offend • 1. Vnmercifulnesse, , • 2. Oppression, , and • Blood-thirstinesse. 

1 THat (not onely) the rich ruleth the poore,Pr. 22.7. but that the poore is hated of his owne neighbour;Pr. 14.20. whereas the friends of the rich are many: Of his neigh­bour? Pr. 19.7. Yea All the brethren of the poore hate him: how much more will his friendes depart from him? though he be in­stant with wordes, yet they will not.

2. There is a generation,Pr. 30.14. whose teeth are as swordes, and their iawes as kniues, to eate vp the afflicted out of the [Page 66] earth.Pr. 22.16. These are they that op­presse the poore to increase themselues, and giue to the rich; that rob the poore,Pr. 22.22. because he is poore, and oppresse the affli­cted in iudgemēt; that take away the garment in the cold season,Pr. 25.20. & therfore are like vineger pow­red vpon nitre, or like him that singeth songs to an heauy heart; That trouble their owne flesh,Pr. 11.17. and therefore are cruell; An ordi­nary sinne. Ec. 4.1. I turned and consi­dered all the oppressions that are wrought vnder the Sunne; and behold the teares of the op­pressed, and none comforteth them; and the strength is of the hand of those that oppresse them, & none comforteth them. [Page 67] None? Yes surely, aboue. Ec. 5.7. If in a country thou seest the oppressi­on of the poore, and the de­frauding of iudgement, and iu­stice, bee not astonied at the matter; for he that is hyer then the hyest regardeth, and there bee hyer then they, which will defend the cause of the poore,Pr. 22.23. to cause the oppressour to come to pouerty:Pr. 22.16. Pr. 21.13. in which estate hee shall cry and not be heard.

3. The bloody man is hee which not only doth hate him that is vp­right,Pr. 29.10. but laieth wait against the house of the righteous,Pr. 24.15. and spoyleth his resting place; yea that doeth violence against the blood of a person,Pr. 28.17. Such as [Page 68] will say, Pr. 1.11. Come with vs, wee will lay wait for blood, and lie priuily for the innocent without a cause. We will swallow them vp aliue like a Graue,Pr. 1.12. euen whole; as those that goe downe into the pit;Pr. 1.15. But, my sonne, walke not thou in the way with them: re­fraine thy foot from their path: For their feet run to euill,Pr. 1.16. and make haste to blood-shed.Pr. 1.17. Cer­tainely as without cause the net is spred before the eyes of all that hath wings:Pr. 1.18. So they lay wait for blood, & lie priuily for their liues;Pr. 12 10. Thus the mercies of the wicked are cruell: But shall they preuaile in this? Pr. 26.2. The causelesse curse shall not come:Pr. 24.16. The iust man may fall seuen times in a [Page 69] day, but hee riseth vp againe, whiles the wicked shall fall into mischief; Yea into the same they had deuised:Pr. 26.27. Hee that diggeth a pit shall fall therein; and he that rolleth a stone, it shall fall vpon him, and crush him to death: Pr. 28.17 for He that doth violence against the blood of a person, shall flee vnto the Graue, and they shall not stay him.

§. 14. The second kind of Iustice to others, is Liberality • Described, , • Limited, , and • Rewarded, • with his owne, , and • with more.  

LIberality or beneficēce, Ec. [...]1. [...]. is to cast thy bread vpon the waters; [Page 70] to giue a portion to seuen, and also to eight;Ec. 11.2. Pr. 22.9. in a word, to giue of his bread to the poore, and not to withhold his goods from the owners thereof (1.Pr. 3.27. the needy) tho there bee power in his hand to doe it,Pr. 3.28. and not to say to his neighbour, Goe and come againe, to morrow I will giue thee, if hee now haue it; Not that God would not haue vs in­ioy the comforts he giues vs, our selues; Ec. 5.18. for, to euery man to whom God hath giuen riches and trea­sures, and giueth him power to eate thereof, and to take his part, and to inioy his labours, this is the gift of God; but if the clouds bee full,Ec. 11.3. they will powre out raine vpon the earth, [Page 71] and yet they shall bee neuer the emptier. The liberall person shall haue plentie,Pr. 11.25. and he that watereth, shall also haue raine: yea not onely hee that giueth to the poore, shall not lacke,Pr. 28.27. but shall finde it after many daies;Ec. 11.1. whereas he that hideth his eies, shall haue manie curses: but, Pr. 11.24. There is that scattereth and is more increased;Pr. 22.9. thus Hee that hath a good eye is blessed of God.

§. 15. The extreams whereof are • Couetousnes • The descrip­on of it, , and • The curse.  , and • Prodigalitie. 

THe couetous is he,Pr. 1.19. that is greedy of gaine,Pr. 23.6. that hauing an [Page 72] euill eie, and coueting still gree­dily,Pr. 21.26. Pr. 23.4. trauelleth too much to bee rich;Pr. 11.24. and therefore both spareth more then is right,Pr. 28.8. and increa­seth his goods by vsury and inte­rest;Ec. 4.8. There is one alone, & there is not a second, which hath nei­ther sonne, nor brother; yet is there none end of his trauell, neither can his eyes bee satisfied with riches, neither doth hee thinke for whom doe I trauaile and defraud my soule of plea­sures. This man is vnsatiable, like to The horse-leeches two daughters,Pr. 30.15. which cry still, Giue, Giue:Pr. 27.20. especially in his desires; The Graue and destruction can neuer bee full; so the eyes of a man can neuer bee satis­fied: [Page 73] All the labour of man is for his mouth,Ec. 6.7 and yet the soule is not filled: yea this is the curse that God hath set vpon him;Ec. 5.9 He that loueth siluer shall not be satisfied with siluer: and he that loueth riches shal be without the fruite thereof;Pr. 18.11 Pr. 11.28 and whereas the riche mans riches are his strong Citie, hee that trusteth in riches shall fall,Pr. 11.24 and by his sparing com­meth surely to pouertie. All this while hee sets his eyes on that which is nothing,Pr. 23.5 Pr. 28.8 and dooth but gather for him, that will be mer­cifull to the poore: wherefore, Better is a little with right,Pr. 16.8 then great reuenues without equitie. Giue mee not pouerty,Pr. 30.8 nor ri­ches: feed me with foode conue­nient [Page 74] for mee, least I be full and denie thee,Pr. 30.9 and saie, vvho is the Lord: or least I bee poore and steale, & take the name of God in vaine.

§. 16. Pro­digality in • Too much ex­pence: whereof • The quality, , and • The ende.  , and • Carelesness of his estate. 

THE prodigall is the man that boasteth of false liberalitie,Pr. 12.9 that loueth pastime,Pr. 21.17 and vvine and oyle,Pr. 28.7 that feedeth gluttons, and followeth the idle;Pr. 28.19 Pr. 6.12 The vn­thriftie man and the wicked man walketh with a froward mouth; Lewde things are in his heart,Pr. 6.14. he imagineth euill at all times; [Page 75] Therefore (also) shall his de­struction come speedily,Pr. 6.15 and he shall bee destroyed suddainely vvithout recouerie; and in the meane time, Pr. 13.11 The riches of vanity shall diminish; so that hee shall be a man of want;Pr. 21.17 Pr. 28.19 yea filled with pouertie,Pr. 28.7 and a shame to his Fa­ther; Of this kinde also is hee that is otherwise carelesse of his estate: Be not thou of them that touch the hand,Pr. 22.26 nor among them that are surety for debts: If thou hast nothing to paie;Pr. 22.27. See more of this rule in the two last pag. of Po­liticks, follo­wing. vvhy causest thou that he should take thy bed from vnder thee.

§. 17. Di­ligence • what it is, , and • how profitable in • Health, , • wealth & abūdance , and • Honour.  

IƲstice to a mans selfe, is Dili­gence; Pr. 16.26. for hee that trauelleth, trauelleth for himselfe: The dili­gent is he, Ec. 9.10 who all that his hand shall finde to doe, dooth it with all his power.Ec. 3.10 I haue seene (in­deed) the trauell, that God hath giuen the sons of men, to hum­ble them thereby,Ec. 1.8 that all things are full of labour, man cannot vtter it;Ec. 3.9. But what profit hath he that worketh, of the thing wher­in hee trauelleth? Much euerie way: Ec. 5.11. first, Health: The sleep of him that trauelleth is sweete, [Page 77] whether hee eate little or much;Pr. 20.13 Secondly, wealth: Open thine eyes, and thou shalt be satisfied with bread: yea, Pr. 10.4 The hand of the diligent maketh rich,Pr. 13.4 and his soule shal be fat: and not sufficien­cy only; Pr. 14.23 but in all labour there is abundance, but the talke of the lippes bringeth want: yet more, Pr. 12.27 the riches that the diligent man hath, are precious. 3. Honour. Pr. 22.29 A diligent man shall stand be­fore kings,Pr. 12.24 and not before the base sort; and The hand of the diligent shall beare rule, but the idle shall bee vnder tribute.

§. 18. Slouthfulness • The properties, , and • The danger of it. 

Ec. 4.5 THe slouthfull, is he that fol­deth his hands, and eateth vp his owne flesh;Pr. 19.24 That hideth his hand in his bosome, and will not pull it out againe to his mouth;Pr. 26.24 that turneth on his bed, as a dore turneth on his hinges, and saith, Pr. 6.10 Yet a little steepe, a little slumber, a little folding of the hands to sleepe. Euery thing that hee ought to doe is trouble­some, Pr. 15.19 The waie of the slouth­full man is an hedge of thornes (which hee is loath to set foote in): There is a lion without (saith he) I shall be slaine in the street:Pr. 22.13 Pr. 26.13. who [Page 79] although herein hee bee wiser in his owne conceit,Pr. 26.16 then seauen men that can render a reason:Pr. 12.11. Yet (the truth is) he that (so much as) followes the idle, is destitute of vnderstanding.Pr. 13.4 Hee lusteth (indeed) & affecteth great things, but his soule hath nought; so, Pr. 21.25 The verie desire of the slouthfull slayeth him, for his hands refuse to worke.Pr. 18.9 And not onely he that is slothfull in his worke is bro­ther to him that is a great vva­ster;Pr. 10.5 but he that sleepeth (and Slothfulnesse causeth to fall a­sleepe) in haruest,Pr. 19.15. is the sonne of confusion: and Hee that vvill not plovve,Pr. 20.4 because of winter; shall begge in Sommer, and haue nothing:Pr. 20.13 Loue not [Page 80] sleepe therfore, least thou come to pouertie; for, what is it, that hence commeth not to ruine? For, the house:Ec. 10.18 By slouthfulness the roofe of the house goeth to de­cay, and by idlenes of the hands, the house droppeth thorough For the land;Pr. 24.30 I passed by the field of the slouthfull, & by the vine­yard of the man destitute of vn­derstanding;Pr. 24.31 And loe, it was all growen ouer with thornes, and nettles had couered the face of it; and the stone wall thereof was broken downe.Pr. 24.32 Then I behelde and considered it well; I looked vpon it, and receiued instructi­on;Pr. 10.4 so in euery respect the slouth­full hand maketh poore.Pr. 6.6 Go to the Pismire therefore thou slug­gard, [Page 81] and behold her waies, and bee wise: For, shee hauing no guide, Gouernour, nor Ruler,Pr. 6.7 prepareth her meate in summer,Pr. 6.8 and gathereth her foode in har­uest;Pr. 6.9 How long wilt thou sleepe O sluggard? when wilt thou a­rise out of thy sleepe? Yet a lit­tle sleepe, yet a little slumber,Pr. 24.33 yet a little folding of the hands to sleepe:Pr. 6.11 Therfore thy pouer­ty commeth as a speedie Tra­ueller, and thy necessitie as an armed man.

SALOMONS ETHICKES. THE fourth BOOKE. Temperance & Fortitude.

Temperance is the moderation of our desires: whether

  • in Diet; Sobrietie.
  • in words & actions
    • Modestie, &
    • Humilitie.
  • in affectiōs,
    • continencie,
    • refraining of anger.

§. 1. • Temperance in diet, , and • excesse: how dangerous to • Bodie, , • Soule, , and • Estate.  

THE temperate in dyet, Pr. 25.28 is hee that refrayneth his appetite,Pr. 23.31 that looks not on the wine when it is red, that [Page 84] puts his knife to his throat,Pr. 23.2 when hee sits with a Ruler;Pr. 23.1. that when he findes honie,Pr. 25.16 eates but that vvhich is sufficient for him; least hee should be ouer-full: Jt is true, that a man eateth, and drinketh,Ec. 3.13. and seeth the commoditie of all his labour; this is the gifte of God: yea, this I haue seene good,Ec. 5.17 that it is comely to eate and to drinke, and to take pleasure in all his la­bour vvherein hee trauelleth vnder the Sunne, the vvhole number of the dayes of his life vvhich GOD giueth him; for this is his portion;Ec. 9.7 God allowes vs to eate our bread vvith ioy; and drink our wine with a cheer­full heart,Ec. 3.22 and there is nothing [Page 85] better then this,Ec. 2.24. yea there is no profite but this:Pr. 23.2 But not that a man should bee giuen to his appetite;Ec. 2.3. that hee should seeke in his heart to drawe his flesh to vvine;Ec. 2.10 or that vvhatsoeuer his eyes desire hee should not with­holde it from them: Such a man vvhen hee is full,Pr. 27.7 despiseth an hony-comb; whereas to the hungrie, euery bitter thing is sweet; and in his excesse is outra­geous: One of the three things,Pr. 30.21 yea foure, for which the earth is mo­ued, and cannot sustaine it self,Pr. 30.22 is a foole vvhen hee is filled vvith meate. Neither doth this prosper, with himselfe. For his bodie; The satietie of the rich,Ec. 5.11 vvill not suffer him to sleepe: [Page 86] To whome is woe?Pr. 23.29 to whome is sorrow? to whom is murmuring? to whom are woundes without cause? and to whō is the rednesse of the eyes?Pr. 23.30▪ Euen to them that tarry long at the wine; to them that goe and seeke mixt wine: For his soule;Pr. 23.31. Looke not on the wine when it is red, and showeth his colour in the cuppe, or go­eth downe pleasauntly.Pr. 23.32. In the ende thereof, it will bite like a serpent, and hurt like a cocka­trice:Pr. 23.33. Thine eyes shall looke vp­on the strange woman, and thy lippes shall speake lewd things: And thou shalt bee as one that sleepeth in the midst of the sea,Pr▪ 23.34. and as hee that sleepeth in the top of the mast: They haue stri­ken [Page 87] mee (shalt thou say) but I was not sicke:Pr. 23.35 they haue beaten mee, but I knewe not vvhen I a­wooke; therefore will I seeke it yet still: For his estate, Pr. 25.28 He is like a Citie which is broken downe, and without walles:Pr. 23.20 Keepe not companie therefore vvith drun­kards, nor with gluttons; for the glutton and drunkard shall bee poore, and the sleeper shall bee cloathed with ragges; and in all these, Wine is a mocker,Pr. 20.1 & strong drinke is raging, and vvhosoe­uer is deceiued thereby is not vvise.

§. 2. • Modestie • In words • what it requires: that they be few, sea­sona­ble. , and • what it profits • argues wisedome, , and • giues safetie.   , and • In actions.  , and • Contrarie to it, • Loquacitie, , • Ill speech, , and • Immoderate mirth.  

Pr. 17.27 THe modest (for wordes) is a man of a pretious spirit, that refraineth his lippes,Pr. 10.19 and spareth his words.Pr. 17.27. Pr. 18.4. The wordes of a modest man are like deepe waters, and the welspring of wis­dome like a flowing riuer: but when he doth speak, it is to purpose; for, Pr. 10.31. The mouth of the iust shalbe fruitfull in wisdom:Pr. 10.21. & the lips of the righteous do feed many, yea himself;pr. 12.14 Pr. 13.2 A man shalbe satiate with [Page 89] good things by the fruite of his mouth;Pr. 18.20. & with the fruit of a mans mouth his belly shal be satisfied: but still bee speaketh sparingly;Pr. 12.23. A wise man concealeth know­ledge,Pr. 11.12. and a man of vnder­standing will keepe silence:Pr. 10.19 Pr. 17.28 which as it argues him wise (for euen a foole when hee holdeth his peace is counted wise; and hee that stoppeth his lippes, as prudent); so it giues him much safetie. Pr. 21.23. Hee that keepeth his mouth, and his tongue, keepeth his foule from affliction; yea, he keepeth his life;Pr. 13.3. where contrari­ly, The mouth of the foole is in the multitude of wordes,Ec. 5.2. Pr. 15.2. it bab­bleth out foolishnesse;Pr. 15.14. as it is fedde with it:Pr. 18.2. neither hath hee [Page 90] any delight in vnderstanding, but that which his heart discoue­reth;Pr. 12.23. and while he bewrayeth it, The heart of fooles publisheth his foolishnesse: And as he mul­tiplieth words,Ec. 10.14. so in many words there cannot want iniquity:Pr. 10.19. his mouth (still) babbleth euill things;Pr. 11.28. Pr. 15.32. for either he speaketh fro­ward things,Pr. 12.6. or how to lie in wait for blood, or in the mouth of the foolish is the rod of pride;Pr. 14.3. And what is the issue of it? He that o­peneth his mouth,Pr. 13.3. destruction shall bee to him.Pr. 17.20. And hee that hath a naughty tongue shall fall into euill;Pr. 10.31. for, both it shall be cut out,Pr. 15.4. and the frowardnesse of it is the breaking of the heart. Lastly, Pr. 18.7. A fooles mouth is his owne de­struction, [Page 91] and his lips are a snare for his soule.

For Actions: Pr. 11.16. The modest shall haue honour: And tho wee need not say, Of laughter,Ec. 2.2. thou art mad, & of ioy, what is this thou doest;Ec. 7.5. yet Anger is better then laughter, for by a sadde looke the heart is made better.Ec. 7.6. The heart of the wise, therefore, is in the house of mourning, but the heart of fooles is in the house of mirth. Reioyce then,Ec. 11.9. O yong man, in thy youth, and let thine heart cheere thee in the dayes of thy youth, & walke in the wayes of thine heart, and in the sight of thine eyes; but know, that for all these things God will bring thee to iudgement.

§. 3. • Humility, , and • Pride— • ouerweening • Wherein it is, , • How absurd, , and • How dangerous.  , and • scornefulnesse.  

NExt to the modest, is the humble in spirit;Pr. 29.23. Hee saith, Surely,Pr. 30.2. I am more foolish then a­man, & haue not the vnderstan­ding of a man in me;Pr. 30.3. for I haue not learned wisedome, and haue not attained to the knowledge of holy things: But doth he want it ere the more? Pr. 11.2. No: With the lowly is wisedome,Pr. 13.31. and The eare that hearkeneth to the corre­ctions of life, shall lodge among the wise:Pr. 16.19. Better it is, therefore, to bee of an humble mind with [Page 93] the lowely, then to diuide the spoyles with the proud: for be­fore honour goeth humilitie;Pr. 15.33 Pr. 18.12 and hee that confesseth and for­saketh his sinnes,Pr. 28.13. shall haue mer­cy; yea, Pr. 29.23. the humble of spirit shall inioy glory:Pr. 22.24. and the rewarde of humilitie, & the feare of God, is riches, and glory and life.

Contrary whereto;Pr. 30.13. There is a generation, whose eyes are hau­tie, and their eye lids are lift vp;Pr. 30.12. There is a generation that are pure in their owne conceit, and yet are not washed from their filthinesse. Yea, All the wayes of a man are cleane in his own eies:Pr. 16.2. Pr. 21.2. but the Lord pondereth: the spirits; and not sonnely, but Many men will boast of their goodnes;Pr. 20.6. [Page 94] but It is not good to eate much honie,Pr. 25.27. so to search their owne glory is not glory; Let another man prayse thee,Pr. 27.2. and not thine owne mouth; a stranger and not thy owne lips: This ouer-weening is commonly incident to great men. The rich man is wise in his owne conceit,Pr. 28.11. but the poore that hath vnderstanding can trie him: Hence it is, that he affects singu­larity;Pr. 18.1. According to his desire, he that separates himself, will seeke, and occupy himselfe in all wise­dome:Pr. 16.12. but Seest thou a man thus wise in his owne conceit, there is more hope of a foole then of him: yea, he is a foole in this: In the mouth of the foolish,Pr. 14.3. is the rod of pride;Ec. 7.25. I thought, I will be [Page 95] wise, but it went farre from me; it is farre off, what may it bee?Ec. 7.26. and that, a wicked foole;Pr. 21.4. A hautie looke, and a proud heart which is the light of the wicked is sin: If therefore thou hast bene foo­lish in lifting vp thy selfe,Pr. 30.32. and if thou hast thought wickedly, lay thy hand vpon thy mouth, for God hateth an hauty eye;Pr. 6.17. yea he so hateth it, Pr. 16.5. that al that are proud in heart, are an abomination to the Lord: and tho hand ioyne in hand, they shall not be vnpuni­shed; and what punishment shall be bane?Pr. 15.25▪ The Lord will destroy the house of the proud man; and his very pride is an argument of his ruine: Before destruction the heart of a man is haughty:Pr. 18.22 Pride [Page 96] goeth before destruction,Pr. 16.18. and an hie mind before the fall: Be­fore it? Pr. 11.2. yea with it: When pride commeth, then cōmeth shame. Now the height of pride is scorne­fulnesse. Hee that is proud and haughty,Pr. 21.24. scornefull is his name, who worketh in the pride of his wrath:Pr. 11.12. and this man despiseth his neighbour, and therefore is desti­tute of understanding: when the wicked commeth▪ Pr. 18.3 then com­meth contempt; and with the vile man is reproche, but▪ of all, him that reproues him:Pr. 9.7. Hee that reproueth a scorner, purchaseth to himselfe shame, and hee that rebuketh the wicked, getteth himselfe a blo [...];Pr. 19.2 [...]. therefore Iudge­ments are prepared for the scor­ners, [Page 97] and stripes for the backe of fooles; so, as others are hurt by his sinne; Pr. 29.8. for a scornefull man bringeth a whole citie into a snare: so they shall bee likewise bettered by his iudgement; when the scorner is punished,Pr. 21.11. the foo­lish is wise.

§.4. Continency • of Lust, , and • of Anger,  with their cōtraries.

OF the first kind, Pr. 5.15. is hee that drinkes the waters of his owne cisterne;Pr. 6.25. that desires not the beautie of a stranger in his heart; neither lets her take him with her eye-lids: contrarily, Pr. 5.20. the incōtinent is he that delights in a strange woman, & imbraces the bosome of a stranger; or she that [Page 96] [...] [Page 97] [...] [Page 98] forsakes the guide of her youth,Pr. 2.17. and forgetteth the couenant of God; shee lyeth in wait for a pray,Pr. 23.28. and shee increaseth the trangressers amongst men.Pr. 23.27. For a whore is as a deepe ditch, & a strange woman as a narrow pit: Yea, Ec. 7.28. I finde more bitter then death the woman whose heart is as nets and snares,See more of this vice, Oecon. sect. 2. & 3. and whose hands as bands: hee that is good before God shall bee deliuered from her, but the sinner shall be taken by her.

Pr. 16 32. Of the second, is he that is slow to anger,Pr. 14.29. slow to wrath; whose discretion differreth his anger,Pr. 19.11. and whose glory is to passe by an offence:Pr. 14.29. which moderation, as it argues him to bee of great [Page 99] wisedome (for wise men turne away wrath) so it makes him bet­ter then the mightie man,Pr. 29.8. Pr. 16.23. and procures him iust honour; Pr. 20.3. for It is the honour of a man to cease from strife: cōtrary to which, is he that is of an hasty spirit to be an­gry; which as it proues him foolish:Ec. 7.11. (for anger resteth in the bosom of fooles,Ec. 7.11. Pr. 14.17 and he that is hastie to anger, not onely committeth fol­ly,Pr. 14.29. but exalteth it) So it makes him dangerous: Anger is cruell,Pr. 27.4. and wrath is raging;Pr. 29.22. and a furi­ous man aboundeth in trangres­sions:Pr. 22.24. wherefore make no friend­shippe with an angry man,Pr. 22.25. least thou learne his wayes, and re­ceiue destruction to thy soule.

§. 5. Fortitude • In generall, , and • The speci­als of it; • Confidence, , and • Patience • in Gods afflictiōs, , and • in mens iniuries.   

Pr. 18.14. FOrtitude is that, whereby The spirit of a man susteines his infirmities; which makes the righ­teous bold as a lyon:Pr. 28.1. contrarily the weake of strength is he that is faint in the day of aduersitie;Pr. 24.10. whose feare bringeth a snare vp­on him;Pr. 29.25. and that, desperate: A wounded spirit who can beare?Pr. 18.14. which is often caused through guil­tinesse:Pr. 28.1. The wicked fleeth, when none pursueth him. Confidence is, Pr. 3.5. to trust in the Lord with all thine heart, and not to leane [Page 101] to thine owne wisedome;Pr. 3.6. but in all thy wayes to acknowledge him,Pr. 16.3. and to commit thy works to the Lord,Pr. 14.32. and to haue hope in thy death: and tho in other things, The hope that is defer­red is the fainting of the heart;Pr. 13.12. yet in this, hee that trusteth in the Lord shall bee fatte; for, Pr. 28.25. from hence, Pr. 16.3. Pr. 3.6. not onely his thoughts and wayes are directed, but he receiueth safetie, and protection;Pr. 30.5. He is a shield to those that trust in him. The horse is prepared for the day of battaile,Pr. 21.31. but sal­uation is of the Lord. Yea, The name of the Lord is a strong tower:Pr. 18.12 the righteous runneth to it, and is exalted. So that, Pr. 16.20. Hee that trusteth in [Page 102] the Lord, he is blessed; whereas Hee that trusteth in his owne heart,Pr. 28.26. is a foole: and it is a vaine thing, Pr. 27.1. to boast thy selfe of to morrow; for thou knowest not what a day will bring forth.

Pr. 3.11. Patience is, not to refuse the chastening of the Lord, neither to be grieued with his correcti­on:Ec. 7.16. The patient man, in the day of wealth, is of good comfort, and in the day of affliction conside­reth, God also hath made this contrary to that, that man should finde nothing after him whereof to complaine: knowing that the Lord correcteth whom hee lo­ueth;Pr. 3.12. Pr. 10.28 and that the patient abi­ding of the righteous shall bee gladnesse: Contrarily, The heart [Page 103] of the foole, fretteth against the Lord; he is carelesse and rageth:Pr. 19.3. but to what purpose? Ec. 6.10. Man cannot striue with him that is stronger then he: Yea rather, Pr. 29.1. the man that hardeneth his necke when hee is rebuked, shall suddenly bee de­stroyed, and cannot bee cured: in respect of mens iniuries, Pr. 20.22. He saith not, I will recompence euill; but waits vpon the Lord, and he shall saue him. In which regard, the patient in spirit that suffers, is better then the proud of spirit,Ec. 7.10. that requites.


SALOMONS POLITICKS, Or Common-wealth: 1. BOOKE, His

  • KING,

Anno Domini, 1609.

SALOMONS POLITICKES, or Common-wealth:

And, first, HIS KING.

§. 1. Degrees • must be and are • subordinate, , and • hyest • not many, , and • but one.   , and • and those from God. 

IN all well ordered gouer­ments there are degrees, An hyer then the hyest,Ec. 5.7 and yet an hyer then they: and these, of Gods appoint­ment; not onely in the inferiour rankes, The rich & poore meet,Pr. 22.2 [Page 108] and the Lord is the Maker of them all:Pr. 8.15 but in the supreame: By me Kings raigne (saith Wisdom) and Princes decree Iustice: and not they only, Pr. 8.16 but the Nobles & all the Iudges of the earth; so, it is a iust wonder, that The gras­hoppers haue no King;Pr. 30.27 yet they goe forth by bands. And as no King is a iudgement; so, many: for Because of the Transgression of the land,Pr. 28.2 there are many Princes, many, not only in frequent succes­sion, but in societie of regiment.

§. 2. In a King are described • Quality of his person • Naturall, , and • Morall.  , and • Actions. 

A King must be hie; as in place, so in bloud:Ec. 10.17 Blessed art thou [Page 109] O Land, vvhen thy King is the sonne of Nobles; not of any ser­uile condition; for, nothing can bee more vncomely,Pr. 19.10 then for a seruant to haue rule ouer Prin­ces: and it is a monster in State, to see seruants ride on horses,Ec. 10.17 and Princes (of blood) to walke as seruants on the ground; nei­ther more monstrous, then intole­rable. Pr. 30.21 There are three things for vvhich the earth is mooued, yea foure which it cānot sustein:Pr. 30.22 whereof one is, A seruant when he reigneth.

§. 3. Morall qualities • Negatiue; what one he may not be: • Not lasciuious, , • Not riotous, , • Not hollow and dissembling, , • Not childish, , • Not imprudent, , and • Not oppressing.  , and • Affirmatiue. 

ANd as his bloud is heroicall, so his disposition; not lasci­uious. Pr. 31.23 What, O son of my de­sires, giue not thy strength to women,Ec. 2.10. nor thy wayes: But why should he withhold from his eies whatsoeuer they can desire, and withdrawe his heart from anie ioy?Ec. 2.8 why may he not haue all the delights of the sonnes of men: as women take captiue; as Queens and Concubines,Cant 6 7. Pr. 31.3 and Damosels without number? This is to de­stroy Kings; He shall finde more [Page 111] bitter then death the vvoman whose hart is as nets and snares.Ec. 7.28 Not riotously excessiue; whether in wine: Pr. 31.4 for It is not for Kings to drink wine, nor for Princes strōg drinke: What, not at all? To him alone is it not saide, Ec. 9.7. Goe eat thy bread with ioy, and drinke thy wine with a cheerefull heart? who should eat or drink,Ec. 2.25. or hast to outwarde things more then hee? Not immoderately:Pr. 31.5 so as he should drinke and forget the de­cree, and change the iudgement of all the Children of affliction:Ec. 10.16. Or in meat; for, Woe be to thee ô Land, when thy Princes eate in the morning:Pr. 23.2 and if he be not the master of his appetite,Pr 23.3 his daintie meates will prooue de­ceiueable. [Page 112] Not hollow, not double in speeches, Pr. 17.7 in profession: The lip of excellencie becomes not a foole; much lesse, lying talke a Prince: Not childish; Wo to thee, O Land,Ec. 10.16. whose King is a child: not so much in age, which hath sometimes proued succesfull; but in condition: Not imprudent, not op­pressing; Pr. 28.16 two vices conioined: A Prince destitute of vnderstan­ding is also a great oppressour; And to conclude, in all or any of these, not wilfully inflexible: A poore and wise childe is better then an old & foolish king,Ec. 4.13 that will no more be admonished.

§. 4 Affirmatiue; what one he must be: • To others • Iust, , • Mercifull, , • slow to anger, , and • Bountifull.  , and • In himselfe • Temperate, , • Wise, , • Valiant, , and • Secret.  

COntrarily, he must be Tempe­rate. Blessed art thou,Ec. 10.17 O Land, vvhen thy Princes eate in time, for strength and not for drunkennesse: Iust and righteous; Pr. 11.1 for false balances (especially in the hand of gouernment) are an abo­minatiō to the Lord: but a perfit weight pleaseth him; A vertue beneficial, Pr. 16.12 both 1 to himself (for the throne is established by Iustice) & 2 to the State. Pr. 14.34 Iustice exalteth a Nation; then which, nothing doth [Page 114] more binde and cheare the hearts of the people: Pr. 29.2. for, When the righ­teous are in authority the peo­ple reioice, but when the wicked beares rule the people sigh: and with truth & iustice, must mercy be ioined inseparably; Pr. 20.18 for Mercy and truth preserue the King: and his Throne shall be established, also, by mercy. And all these must haue wisdome to menage them: By it, Princes rule,Pr. 8.16. & are terrible to the ill-deseruing. Pr. 20.26 A wise King scatte­reth the wicked, & causeth the wheele to turn ouer them. To all these must bee added bountie;Pr. 28.16 A Prince that hateth couetousness shall prolong his daies; where cō ­trarily, Pr. 29.4. A man of gifts destroieth his country: and yet further, a cō ­quest [Page 115] of his owne passions; a prince­ly victory: Pr. 16.32 for He that is slowe to anger, is better then the mighty man; and he that ruleth his owne minde better then hee that vvin­neth a Citie; because of all other, Pr. 19.12 The kings wrath is like the roa­ring of a lion: and what is that but the messenger of death? and if it may be, a conquest of all others, through valour. Pr. 30 29 There are three things that order well their go­ing, yea foure are comely in go­ing:Pr. 30.31 wherof the last and principall is, A King against whom no man dares rise vp: Lastly, secrecy in determinations. Pr. 25.3 The heauen in height, and earth in deepnesse, and the kings heart can no man (no man should) search out: ney­ther [Page 116] should it be in any hands, but the Lords;Pr. 21.1. who as he knowes it, so hee turnes it whither soeuer it pleaseth him.

§. 5. His actions • common, , and • speciall to his place: To • iudge righteously • 1. according to the truth of the cause. , and • 2. according to ye distresse of the partie, vnpartially.  , and • remit mercifully.  

HIs actions must sute his dispo­sition; which must be vniuer­sally holy: Pr. 16.12 for, It is an abhomina­tion to Kings (of all other) to cō ­mit wickedness. Which holinesse alone is the way to all peace: When the waies of a man please the L.Pr. 16.7. he wil make his enimies at peace [Page 117] with him: Peculiarly to his place; he must first iudge his people:Pr. 20.8 a king that sitteth in the throne of iudgement, chaseth away all euill with his eyes; & by this,Pr. 29.4 he maintains his country: & while hee doth sit there, Pr. 16.10 A divine sentēce must be in the lips of the king, & his mouth may not transgress in iudgemēt. for, Pr. 29 14. A king that iudgeth the poor in truth, his throne shall be esta­blished for euer: Neither may his eare be partially open: which dispo­sition shalbe sure to be fed with re­ports; for, Of a Prince that har­keneth to lyes,Pr. 29 12. al his seruants are wicked: nor his mouth shut; espe­cially in cases of distresse:Pr. 39.8 Open thy mouth for the dumbe in the cause of all the children of de­structiō: [Page 118] open thy mouth,31.9. iudge righteously, & iudge the afflic­ted & the poore: yet, not with so much regard to the estate of persōs, as the truth of the cause; Pr. 17.26 for Surely it is not good to condemne the iust in what-euer condition; nor that Princes should smite such for equity: wherin he shal wisely search into all difficulties. Pr. 25.1 The glorie of God is to pass by infirmities, but the kings honour is to search out a thing; yet so, as he is not seldome mercifull in execution, Deliuering them that are drawne to death,Pr. 24.11. and preseruing them that are drawne to be slaine: These obser­ued, Ec. 8.9 it cannot be, that man should rule ouer man to his hurt.


Sect. 6. Coūsaile • For the soule • How giuē: • The necessitie of it, , and • The qualitie • wise, , • righteus , and • pleasant.   , and • How receiued.  , and • For the State. 

AS where no soueraigntie, so vvhere no counsell is,Pr. 11.14 the people fall; and contrarily, where many Counsellers are,Pr. 24.6 there is health; and more then health, Stedfastnes: Counsel for the soule, Pr. 15.22 Where no vision is,Pr. 29.18 the people perish: which requires both holi­nesse and wisedome: The fruit of the righteous is as a tree of life,Pr. 11.30 and hee that vvinneth soules is [Page 120] is vvise;Ec. 12.9 and the more vvise the Preacher (is) the more hee tea­cheth the people knovvledge, and causeth them to heare, and searcheth forth, and prepareth many parables: & not only an vp­right writing (& speaking) euen the word of truth;Ec. 12.10 but pleasant words also; Pr. 16.21 so that the sweetness of the lips increaseth doctrine; & not more delightfull, then effectual: for, Ec. 12.11 The wordes of the wise are like goades, and nayles fastned by the masters of the assemblies, that are giuen by one Pastour: which againe, of euery hearer, chal­lenge due reuerence & regard; who must take heed to his foot,Ec. 4.17 when he entreth into the house of God, and bee more neere to heare, [Page 121] thē to giue the sacrifice of fooles: for, He that despiseth the word,Pr. 13.13. shall be destroyed: but hee that feareth the commaundement, shall be rewarded.

§. 7. In a Coun­sellour of State, or Magistrate, is required • Wisdom, • Discussing of causes, , and • Prouidence, and working according to knowledge.  , • Pietie, , and • Iustice, and freed from • Partialitie, , • Bribes, , and • Oppression▪  

WIthout Counsell,Pr. 15.22. all our thoughts (euen of policie & state) come to nought: but in the multitude of Counsellors is sted­fastnes: & no lesse in their goodnes; Pr. 24.5. [...] their wisdom, which alone giv's strength to the owner, aboue ten mighty princ. that are in the city;Ec. 7.2. [Page 122] a vertue, Pr. 14.33. which tho it resteth in the heart of him that hath vnder­standing, yet is knowne in the mids of fooles.Pr. 17.24. For wisedome is in the face of him that hath vnderstanding, and in his lippes: for, howsoeuer he that hath know­ledge spareth his words,Pr. yet the tongue of the wise vseth know­ledge aright;Pr. 15.2. Pr. 24.7. and the foole can­not open his mouth in the gate; and therefore is vnfit for authori­tie. Pr. 26.1. As snowe in summer, and raine in haruest; so is honor vn­seemely for a foole. And tho it bee giuen him; Pr. 26.8. how ill it agrees? As the closing vp of a precious stone in an heape of stones, so is he that giues glory to a foole. From hence, the good Iusticer both [Page 123] carefully heareth a cause, knowing, Pr. that He which answereth a mat­ter before he heare it, it is a folly and shame to him; and that rela­ted on both parts▪ for Hee that is first in his owne cause is iust:Pr. 18.17. then commeth his neighbour and maketh inquirie of him; and deepely sifteth it: else he loseth the truth; Pr. 20.5. for The counsel of the heart of a man is like deepe wa­ters: but a man that hath vnder­standing will draw it out. From hence, is his prouidence for the common good; not onely in seeing the plague, and hiding himselfe,Pr. 22.3. but in deliuering the city:Ec. 9.15. and as hee foreseeth, Pr. 13.16 so hee worketh by knowledge: and not in peace on­ly; as, Ec. 9.17. The words of the wise are [Page 124] more heard in quietnesse, then the cry of him that ruleth among fooles;Pr. 21.22. but in warre: A wise man goeth vp into the city of the mighty, and casteth downe the strength of the cōfidence there­of.Ec. 9.16. For, wisedome is better then strength,Ec. 9.18. yea then weapons of warre▪ Ec. 9.13. I haue seene this wisdome vnder the sun, and it is great vn­to mee;Ec. 9.14. A little citie and fewe men in it, and a great king came against it, and compassed it a­bout, and builded forts against it;Ec. 9.15. and there was found, in it, a poore and wise man, and he de­liuered the city by his wisdome: neither can there be true wisedome in any Counsellour, without piety. The wise man feareth,Pr. 14.16. & departs [Page 125] from euill; being well assured, that there is no wisdome,Pr. 21.30. nor vnder­standing, nor counsel against the Lord; & that, Pr. 12.3. Man cānot be esta­blished by wickednes: and indeed bow oft doth God so dispose of estats that the euil shal bow before the good,Pr. & the wicked at the gates of the righteus? neither is this more iust with God, the [...] acceptable with men▪ for, Pr. 28.12 when the righteous re­ioice, there is great glory,Pr. 29.2. & whē they are in authority the people reioice▪ cōtrarily, whē the wicked comes on, and rises vp,Pr. 28. [...]. & beares rule, the mā is tried;Pr. 28.28. the good hide thēselues, & all the people sigh:Pr. 29.2. Pr. 25.26▪ & the righteous man falling down before the wicked, is like a trou­bled Well, and a corrupt spring.

[Page 126] Neither is iustice lesse essentiall, then either;Pr. for to do iustice and iudgement is more acceptable to the Lord, then sacrifice: To know faces,Pr. 28.21 Pr. 24.23 therefore (in a iudge) is not good; for that man will transgresse for a peece of bread; much lesse to accept the person of the wicked,Pr. 18.5. to cause the righte­ous to fall in iudgement: Hee that saith to the wicked thou art righteous,Pr. 24.24. him shall the people curse, and the multitude shall abhorre him: Yea yet byer; Hee that iustifieth the wicked,Pr. 17.15. & con­dēneth the iust▪ both are an ab­omination to the Lord. Where­fore, Pr. 17.27. howsoeuer. The wicked man taketh a gift out of the bosome, to wrest the wayes of iudgemēt; [Page 127] and commonly, Pr. 18.16. A mans gift inlar­geth him, and leadeth him (with approbation) before greatmen: yet he knoweth, Ec. 7.9. that the reward destroyeth the heart;Pr. 21.7. that the acceptance of it is but the robbery of the wicked; which shall de­stroy them, because they haue refused to execute iudgement: he hateth gifts, then, Pr. 15.27. that he may liue,Pr. 21.15. and it is a ioy to him to doe iudgement: He doth vnpartial­ly smite the scorner,Pr. 19.25. yea seuerely punish him,Pr. 21.11. that the wickedly foolish may beware and become wise. And wheras Euery way of a man is right in his owne eyes,Pr. 21.2. Pr. 14.5. and a false record will speake lies, and vse deceit;Pr. 12.17. Pr. 18.17. Pr. 19.5. he so maketh inquirie, that a false witnes shall [Page 128] not be vnpunished:Pr. 19.9. and he that speaketh lies shall perish: Lastly, his hand is free from oppression of of his inferiors: Pr. which as it makes a wiseman mad; so the actor of it, miserable:Pr. 14.31. for Hee that oppres­seth the poore, reproueth him that made him;Pr. 22.22. and if the affli­cted bee opprest in iudgement, the Lord will defend their cause, & spoile the soule▪ that spoyleth them; and vpon all occasions, [...] so determineth,Pr. 24.26.that they shal kisse the lippes of him that answereth vpright words.


§. 8. Must be • Discreet, , • Religious, , • Humble, , • Charitable, , • Diligent, , and • Faithfull. 

IN the light of the Kings coun­tenance is life,Pr. [...]6.15. and his fauour is as the cloud of the latter raigne,Pr. 19.12. or as the deaw vpon the grasse: which that the Courtier may purchase; he must be 1. Discreet:Pr. 14.35. The pleasure of a king is in a wise seruant, but his wrath shall bee towards him that is lewd; 2. Religious, both in heart, Pr. 22.11. Hee that loueth purenesse of heart for the grace of the lips the king shalbe his friend: & in his actions, [Page 130] Hee that seeketh good things getteth fauour;Pr. 11.27. in both which, the righteous is more excellent then his neighbour:Pr. 12.26. and besides these, Pr. 22.4. humble; The reward wher­of is glory:Pr. 15.33. for, before glory go­eth humilitie. He dare not there­fore boast himselfe before the king,Pr. 25.6. Pr. 25.7. and thrust himselfe ouer-forward in the presence of the Prince, whom his eyes doe see: whom if he see moued, Pr. 25.15. he pacifieth by staying of anger, and by a soft answer breaketh a man of bone; not aggraunting the faults of o­thers:Pr. 17.9. He that couereth a trans­gression seeketh loue; but hee that repeateth a matter separa­teth the Prince. To these, he is dili­gent,Ec. 8.2. taking heed to the mouth [Page 131] of the King; & therfore worthily standeth before kings, and not before the base sort: and withall, Pr. 22.29 true and faithfull; when he vnder­takes anothers suite he lingers not: knowing, Pr. 13.12. that The hope that is differred is the fainting of the heart;Pr. 17.8. and tho A bribe or reward is as a stone pleasant in the eyes of them that haue it, and prospe­reth whither soeuer it turneth, (for, euery man is a friend to him that giueth gifts):Pr. 19.6. yet he accoun­teth the gathering of treasures by a deceitfull tongue,Pr. 21.6. to be va­nitie, tossed too and fro, of them that seeke death.


§. 9. His Duery to • His Prince; • Reuerence, , and • Obedience.  , and • Fellow Subiects. 

EVery gouernment presupposeth Subiects. Pr. 14.28. In the multitude of the people is the honour of the King; and for the want of peo­ple, commeth the destruction of the Prince: Of whom God re­quires, in respect of the Prince, Reuerence, Obedience; That they should reuerence,Pr. 19.6. Pr. 29.26. and seeke the face of the Prince; not cur­sing the King,Ec. 10.20. so much as in their [Page 133] thought, nor the rich in their bedchāber; but fearing the Lord,Pr. 24.21. and the King, and not meddling with the seditious,Pr. 17.11. which onely seeke euill. For, Ec. 10.20 as the foule of the heauen shall cary the voice, and the master of the wing de­clare the matter:Pr. 17.11. so (for reuenge) a cruell messenger shall be sent against them; their destruction shall arise suddenly,Pr. 24.22 and who knoweth their ruine? For their due homage therefore and obedi­ence to lawes, they take heede to the mouth of the King,Ec. 8.2. and the word of the oath of God; and if a law bee enacted, they violate it not, nor striue for innouation. Ec. 10.8. Hee that breakes the hedge, a serpent shall bite him.Ec. 10.9. He that [Page 134] remoueth stones, shall hurt him­selfe thereby:Ec. 10.9. and hee that cut­teth wood shall bee in danger thereby. And if they have offen­ded, Ec. 8.3. they haste not to goe forth of the princes sight, nor stand in an euill thing: for he will doe what-euer pleaseth him;Ec. 10.4. but ra­ther if the spirit of him that ru­leth rise vp against them, by gentlenesse pacifie great sinnes.

§. 10. To his fellow Subiect, In respect of • more publike society, is requi­red, • 1. Regard to • Superi­ors in • Estate, , and • Desert.  , • Inferiors, , and • Equals.  , and • 2. Commer [...]  , and • more priuate societie, • Iust maintenance of each mans proprietie, , and • Truth of friendship.  

IN respect of themselues, he re­quires due regard of degrees: whether of superiors. Pr. 22.7. The rich ruleth the poore; and as the fi [...]ing potte is for siluer,Pr. 27.21. and the fornace for golde, so is euery ma [...]otryed according to his dignifie;Ec. 8.10. so as they that come from the holy place be [Page 136] not forgotten in the city where they haue done right: or whether of inferiors; Pr. for, A poore man, if he oppresse the poore, is like a raging raine that leaueth no food;Pr. 11.12 Pr. 14.21 yea (lesse then oppression) He that despiseth his neighbour is both a sinner and destitute of vnderstanding: or lastly, of equals; & therin, quiet & peaceable demea­nure, Pr. 3.30. not striuing with others causelesse; not to begin cōentions, for, Pr. 17.14. The beginning of strife is as one that openeth the waters; therefore ere it bee meddled with, hee leaueth off; and be­ing prouoked, Pr. 25.9. debateth the mat­ter with his neighbor.Pr. 25.8. And as he goes not forth hastily to strife: so much lesse doth hee take part [Page 137] in impertinent quarrells: He that passeth by,Pr. 26.17 and meddleth vvith the strife that belonges not to him, is as one that takes a dog by the care; and one of the sixe things that God hates,Pr. 6.16 19. is he that rayseth vp contentions among neighbours.

Secondly, mutuall commerce, and interchange of commodities; without which, is no liuing:Ec. 5.8 The abundance of the earth is ouer all: and the King consists by the field that is tilled. The husband­man therefore must till his land,Pr. 28.19 that hee may bee satisfied with bread; for, much increase com­meth by the strēgth of the Oxe:Pr. 14.4 and moreouer, he must sell corn,Pr. 11.26 that blessings may be vpō him; [Page 138] which if he withdrawe, the peo­ple shall curse him;P. 24.30. so that, the slothfull man vvhose field is o­uergrowen with thornes, and nettles, is but an ill member: And againe, Pr. 31.14. the Merchant must bring his wares from farre; and each so trade with other, that both may liue. Ec. 10.19 They prepare bread for laughter, & wine comforts the liuing▪ but siluer answereth to all. F [...]r lesse publicke society, it required due reseruation of pro­prietie;Pr. 22.28 not to remoue the anci­ent boundes which his fathers haue made;Pr. 23.10 not to enter into the field of the fatherless; for ▪ he that redeemeth thē is migh­ty,Pr. 23.11. Pr. not to increase his riches by vsury and interest, not to ha­sten [Page 139] ouer-much to be rich:Pr. 23.4 for such one knoweth not that po­uerty shall come vpon him;Pr. 28.22 & that an heritage hastily gotten in the beginning,Pr. 28.20 Pr. 20.21 in the ende thereof, shall not bee blessed: and that in the meane time, The man that is greedie of gaine troubleth his own house.Pr. 15.27 2. Truth of friendship. Pr. 18.24 A man that hath friendes, ought to showe himselfe friendly: for a friend is neerer then a brother; Thy owne friend therefore, Pr. 27.10 and thy fathers friend forget thou not: for whether hee reprooue thee;Pr. 27.6 The woundes of a louer are faithfull or whether hee ad­uise; As Oyntment and Per­fui [...]e reioyce the heart,Pr. 27.9 so doth [Page 140] the sweetnesse of a mans friend by hearty counsell: or whether he exhort;Pr. 27.17 Iron sharpens iron, so doth a man sharpen the face of his friend; and all this, not in the time of prosperity onely, as com­monly, Pr. 19.4. Riches gather manie friends, and the poore is sepa­rated from his neighbour: but contrarily, Pr. 17.17 A true friend loueth at all times, & a brother is born for aduersitie; in all estates ther­fore, Pr. 27.19 as the face in the water an­swers to face, so the hart of man to man; who yet, may not bee too much pressed:Pr. 25.17. Withdrawe thy foot from thy neighbors house, least he be wearie of thee, and hate thee;Pr. 27.10 neither enter into thy brothers house in the daie [Page 141] of thy calamitie: nor againe, too forward in profering kindnesse to his owne losse;Pr. 17.1 [...] A man destitute of vnderstanding toucheth the hand, and becommeth suretie for his neighbour:Pr. 6.2. &c. If therefore thou art become surety for thy neighbour (much more if thou haue strikē hands with the strā ­ger) thou art snared with the wordes of thine owne mouth, thou art euen taken with the words of thine owne mouth. Doe this now my sonne,Pr. 6.3 seeing thou art comne into the hand of thy neighbour (not hauing taken a pledge for thy sureti­ship) goe and humble thy selfe and solicit thy friends,Pr. 27.13 Pr. 6.4 Giue no sleepe to thine eyes, nor [Page 142] slūber to thine ey lids.Pr. 6.5. Deliuer thy self as a Doe from the hand of the hunter, & as a bird from the hand of the fowler; & take it for a sure rule, Pr. 11.15 He that hateth suretiship is sure.



  • 1.
    • HVSBAND,
    • WIFE.
  • 2
    • PARENT,
    • CHILDE.
  • 3.
    • MASTER,
    • SERVANT.

Anno Domini, 1609.


§. 1. The head of the Family in whome is required, • Wisedome, , • Stayednesse, , and • Thrift. 

THe man is the head, and guide of the family; Ec. 7.13 Jn whom wisdome is good with an inheritance: for Through wisedome an house is builded,Pr. 24.3 and established: which directs him to doe all things in due order; [Page 146] first, Pr. 24.27 to prepare his worke with­out, and then after to builde his house; and there-with, stayednes. For, Pr. as a bird that wandreth frō her neast, so is a man that wan­dreth from his owne place▪ and (which is the chief stay of his estate) thriftiness; Pr. 11.29 for, He that troubleth his owne house (by excesse) shall inherit the winde: and the foole shalbe seruant to the wise in hart: for which purpose, Pr. 15.6 he shall finde, that The house of the righteous shall haue much treasure, while the re­uenues of the wicked is but trou­ble:Pr. 15.16 or if not much; yet, Better is a little with the feare of the Lord, then great treasure and trouble therewith: Howsoeuer, therefore, let him bee content with his estate: [Page 147] Let the lambes be sufficient for his cloathing;Pr. 27.26 and let the goates bee the price of his fielde.Pr. 27.27 Let the milke of his goates bee suf­ficient for his foode, for the food of his family, and the sustenance of his maydes: and if hee haue much reuenue; let him looke for much expence. For, Ec. 5.10 When goods increase, they are increased that eat them: and what good com­meth to the owners therof, but the beholding therof vvith their eyes?

THE HVSBAND: §. 2. Who must beare himself • wisely, , • chastly, , and • quietly, and cheerefully. 

Pr. 18.22HE that findeth a vvise, fin­deth a good thing, and re­ceiueth fauour of the Lord: Who must therefore behaue himselfe, 1. wisely, Pr. 2.17. Pr. 12.4. as the guide of her youth: as the heade to which shee is a crowne:Pr. 5.15 2. chastely. Drink the water of thy owne Cistern, and the riuers out of the midst of thine owne Well. The matrimo­niall loue must be pure, and cleare, not muddy and troubled;Pr. 5.16 Let thy fountaines flowe forth, and the riuers of waters in the Streets; [Page 149] the sweet & comfortable fruits of blessed marriage, in plentifull is­sue:Pr. 5.17 But let them bee thine a­lone, and not the strangers with thee. This loue abides no part­ners: for, Pr. 5.9. this vvere to giue thine honour vnto others, and thy strength to the cruell;Pr. 5.10 so should the stranger be filled with thy strength, and (as the sub­stance will be with the affections) thy laboures should bee in the house of a stranger; and thou shalt mourne (which is the best successe heereof) at thine ende,Pr. 5.11 vvhen thou hast consumed (be­sides thy goods) thy flesh, and thy body, and say:Pr. 5.12 How haue I ha­ted instruction, and mine heart despised correctiō.Pr. 5.14 I was almost [Page 150] plunged into all euill, of sinne and torments, and that which is most shamefull, in the midst of the as­sembly,Pr. 5.18 in the face of the world. Let therfore that thy owne foun­taine be blessed, and reioice with the wise of thy youth: Let her be as the louing Hinde,Pr. 5.19 and plea­sant Roe; let her breasts satisfie thee,Pr. 5.20 at all times, and erre thou in her loue continually; For why shouldst thou delight my sonne, in a strange woman; or (whether in affection, or acte) embrace the bosome of a stranger?Pr. 5.21 For, the vvayes of man are before the eyes of the Lord, and hee pondereth all his pathes: and if thy godlesnesse regarde not that, yet for thy owne sake, Desire not [Page 151] her beautie in thy heart,Pr. 6.25 ney­ther let her take thee with her eie-lids; for,Pr. 6.26. because of the who­rish woman, a man is brought to a morsell of bread, yea to the ve­ry huskes: and more then that; a VVoman will hunt for the pre­cious life of a man. Thou sayest, Pr. 6.26 thou canst escape this actuall de­filement. Pr. 6.27 Can a man take fire in his bosome, and his cloa­thes not bee burnt?Pr. 6.28 Or can a man goe vpon coales, and his feete not bee burnt? So,Pr. 6.29 hee that goeth in, to his Neigh­bours Wife, shall not bee in­nocent, vvhosoeuer toucheth her: This Sinne is farre more odious then thefte: For, Pr. 6.30 men doo not despise a Thiefe when [Page 152] hee steales to satisfie his soule, because hee is hungrie. But if hee be found,Pr. 6.31 hee shall restore seauen folde, or he shall giue all the substance of his house; and it is accepted. Pr. 6.32 But, hee that com­mits adultery with a woman, is mad: he that would destroy his owne soule,Pr. 6.33 let him doe it: For, he shall finde a wounde and dis­honour, and his reproache shall neuer bee put avvaie: Neither is the daunger lesse then the shame. For,Pr. 6.34 ielousie is the rage of a man: therefore▪ the wronged husband will not spare, in the day of ven­geance.Pr. 6.35 Hee cannot beare the sight of any raunsome; neither will he consent to remit it, tho thou multiplie thy giftes. And [Page 153] tho Stollen waters be sweet,Pr. 9.17. and hid bread be pleasant to our cor­rupt taste; yet,Pr. 9.18. the adulterer knowes not that the dead are there: and that her guests are in the deepes of hell, that her house tendeth to death;Pr. 2.18.19. Pr. 5.3. And howsoeuer her lips drop as an ho­ny-combe, and her mouth is more soft then oyle; yet the end of her is bitter as wormewood,Pr. 5.4. & sharpe as a two edged sword: her feete goe downe to death,Pr. 5.5. and her steps take hold of hell: yea, Pr. 23.27. The mouth of the strange woman is a deepe pit,Pr. 22.14. and hee with whom the Lord is angry shall fall into it.

3. Quietly and louingly: for, Pr. 15.17 Betteris a dinner of green herbs [Page 154] where loue is, then a stalled oxe, and hatred therewith. Yea, Better is a dry morsell,Pr. 17.1. if peace be with it; then an house full of sacrifices with strife. And if he find sometime cause of blame;Pr. 19.11. The discretion of a man differreth his anger, and his glory is to passe by an of­fence:Pr. 17.9. and onely He that coue­reth a transgression, seeketh loue:Ec. 9.9. Reioyce with thy wife, whom thou hast loued all the dayes of the life of thy vanitie, which God hath giuen thee vn­der the Sunne. For, this is thy portion in this life, and in the trauels wherein thou labourest vnder the Sunne.

THE WIFE. §. 3. She must be • 1. Faithfull to her husband; Not wanton. , • 2. Obedient, , • 3. Discreet, , and • 4. Prouident and hous-wife-like. 

A Vertuous Wife is the Crowne of her husband:Pr. 12.4. Who shall finde such a one?Pr. 31.10. for her price is farre aboue the pearles. Shee is true to her hus­bands bedde;Pr. 31.11. such as the heart of her husband may trust to,Pr. 2.17. as knowing that she is tied to him by the couenant of God; not wanton and vnchaste: Pr. 7.6. such one as I once saw from the window of my house: I looked through my window,Pr. 7.7. & saw [Page 156] among the fooles,Pr. 7.7. & considered among the children a yong man wanting wit,Pr. 7.8. who passed through the streete by her corner, and went toward her house, in the twi-light,Pr. 7.9. in the euening, when the night began to bee blacke and darke, so as hee thought him­selfe vnseene;Pr. 7.10. and behold there met him (the same he sought for) a woman with an harlots fashi­on, and close in heart, as open in her habite. Pr. 7.11. She is babbling and peruerse; whose feete (contrary to the manner of all modest wiues, Pr. 11.16. which onely attaine honour) cannot abide in her house;Pr. 7.11. but are ouer gadding. Pr. 7.12. Now shee is without the gates, now in the streetes,Pr. 23.28. and lyeth in wayte in [Page 157] euery corner; or at the least, sit­teth at the doore of her house,Pr. 9.14. on a seat in the hie places of the city: so she (not staying to be soli­cited) caught him by the necke, Pr. 7.13. and kissed him, and with an im­pudent face, said vnto him, I haue the flesh of peace offrings,Pr. 7.14. (both good cheere, and religion pretended) this day haue I paid my vowes:Pr. 7.15. therefore I came foorth, on purpose to meete thee, that I might earnestly seeke thy face, of all others; and now, how happy am J that J haue found thee.Pr. 7.16. I haue decked my bedde with ornaments, with curtaines, and strings of Egypt.Pr. 7.17. I haue per­fumed my bedde with myrrhe, aloes, and cinnamon, that wee [Page 158] may lie sweet;Pr. 7.18. Come goe, let vs take our fill of loues, vntill the morning, let vs take our pleasure in dalliance; feare no­thing, Pr. 7.19. For my husband is not at home, hee is gone a iour­ney farre off, neither needest thou to doubt his returne; for he hath taken with him a bagge of sil­uer,Pr. 7.20. and will come home at his set day: sooner hee cannot; this shee said: what followed? By the abundance of the sweet­nesse of her speech,Pr. 7.21. shee cau­sed him to yeeld: and with the flatterie of her lippes, she in­tised him;Pr. 7.22. and straight wayes hee followes her as an oxe goeth to the slaughter, and as a foole to the stockes for cor­rection, [Page 159] till a dart strike through his liuer, the seate of his lust: Pr. 7.23. or as a birde hasteneth to the snare, and knoweth not that it is against his owne life: thus shee doeth, and when her hus­band returnes, Pr. 30.20. shee wipeth her mouth, and saith I haue not committed iniquitie. (2.) She is duetifull and obedient;Pr. 15.1. by a soft answere appeasing wrath: not hatefull; for whom, Pr. 30.23.21. a whole world is mooued; not stub­borne, not quarellous: for, Pr. 19.13 Pr. 27.15 the contentions (and brawlings) of a wife, are like a continu­all dropping in the day of raine; a discomfort to the hus­band, a rotting to the house. So, Pr. 25.24. It is better to dwell in a [Page 160] corner of the house top, then with a contentious woman in a wide house. And tho, for society, Two bee better then one;Ec. 4.9. yet It is better to dwell alone in the wildernesse,Pr. 27.19. then with a con­tentious, and angry woman. For, herein as his griefe cannot be auoyded, so his shame cannot bee conceiued. Pr. 27.16. For, Hee that hideth her, hideth the winde; and she is as oyle in his right hand, that vttereth it selfe.

§. 4. The good hous-wife (Pro. 31.) set foorth by her • Actions, • In her owne persō; • Labours, , • Bargaines, , and • Liberall prouisi­on, for • Her selfe, , • The poore, , and • Her family; • husband , and • seruants.    , and • In the ouersight of her family.  , • Speeches, , and • Disposition. 

3. SHe is moreouer prudent, and discreet.Pr. 14.1. A wise woman buildeth her house; but the foo­lish destroyeth it with her owne hands:Pr. 11.22. and As a ring of gold in a swines snowt, so is a faire woman which lacketh discre­tion. 4. Lastly, shee is carefull [Page 162] and hous-wifelike; so as She will doe her husband good,Pr. 31.12. and not euill, all the dayes of her life: For, as for her actions, in her owne person, whether you looke to her labours;Pr. 31.13. Shee seeketh wooll and flaxe, and laboureth cheerefully with her hands.Pr. 31.15. She riseth while it is yet night:Pr. 31.17. She girdeth her loynes with strength, and streng­theneth her armes.Pr. 31.19. Shee put­teth her hands to the wheele; and her hands handle the spin­dle: or whether, to her bargaines; She considereth a field,Pr. 31.16. and get­teth it, and with the fruit of her handes she planteth a vine­yard.Pr. 31.14. Shee is like the shippe of merchants, shee bringeth her food from farre; shee feeleth [Page 163] that her merchandise is good, her candle is not put out by night:Pr. 31.18. shee maketh sheets & sel­leth them,Pr. 31.24. and giueth girdles vn­to the merchants; or whether, to her liberall prouision; For her husband, Pr. 31.23. who is knowen in the gates (by her neate furnishing) when hee sits with the Elders of the land; 2. For her selfe, Shee maketh her selfe carpets:Pr. 31.22. fine linnen & purple is her garment; 3. For her seruants, Pr. 31.21. Shee feareth not the snow for her family, for all her familie is clothed with scarlet; 4. For the poore, Pr. 31.20· Shee stretcheth out her hands to the poore, and putteth foorth her hands to the needy; For her ouersight of her familie, she gi­ueth [Page 164] the portion to her house­hold,Pr. 13.15. and the ordinary (or stint of work) to her maids: she ouer­seeth the wayes of her house­hold,Pr. 13.27. and eateth not the bread of idlenesse. For her speeches; she openeth her mouth with wisedome,Pr. 31.26. and the lawe of grace is in her tongue. Lastly, Strength and honour is her clothing,Pr. 31.25. and in the latter day shee shall reioyce. So worthie shee is in all these, Pr. 31.28. that her owne children cannot containe, but rise vp and call her blessed; and her husband shall prayse her, and say, Pr. 31.29. Many daughters haue done vertuously, but thou sur­mountest them all: Fauour is deceitfull,Pr. 31.30. and beautie is vani­tie; [Page 165] but a woman that feareth the Lord, shee shall be praised: Since therefore shee is so well deser­uing, Pr. 31.31. Giue her of the fruit of her owne hands, and let her owne workes prayse her.

PARENTS: §. 5. Who owe to their children • Prouision, , • Instruction, , and • Correction. 

PArents and Children are the next payre; which doe giue much ioy to each other:Pr. 17.6. Childrens children are the Crowne of the elders, and the glory of the children are their fathers: To which purpose, the Parent ow­eth to the Childe, 1. Prouision. [Page 166] A good man shall giue inheri­tance to his childrens children.Pr. 13.22. All the labour, wherein hee hath trauelled,Ec. 2.18. he shall leaue to the man that shall be after him.Ec. 2.19. And who knoweth whether hee shall be wise or foolish: yet shal he rule ouer all his labour wherein hee hath laboured, and shewed him­selfe wise, vnder the sunne. Here are therefore two grosse vanities, which I haue seene:Ec. 4.8. the one, There is one alone, & there is not a se­cond, which hath neither sonne nor brother: yet is there none end of his trauell, neither can his eye be satisfied with riches; nei­ther doth he thinke, for whom do I trauell, and defraud my soule of pleasure. The other, contrary; [Page 167] riches reserued to the owners thereof for their euill.Ec. 5.12. And these riches perish in his euill business;Ec. 5.13. and he begetteth a sonne, and in his hand is nothing. 2.Pr. 1.8. Instructiō and good education: for, Pr. 17.21. He that begetteth a foole (whether natu­rally, or by ill breeding) begetteth himselfe sorrow: and the father of a foole can haue no ioy. And therefore, Pr. 22.6. Teach a child in the trade of his way: and when he is olde, hee shall not depart from it. 3. Correction:Pr. 13.24. He that spareth his rodde, hateth his sonne: but he that loueth him, chasteneth betime;Pr. 22.15. for foolish­nesse is bound in the heart of a child: the rodde of corre­ction shall driue it from him: [Page 168] yea, there is yet great benefit of due chasticement; Pr. 29.15 for, The rodde and correction giue life: but a child set at libertie makes his mother (who is commonly faulty this way) ashamed; yea, more them shame, death and hell follow to the child vpon indulgence: (onely) If thou smite him with the rod,Pr. 23.13 hee shall not die: if thou smite him with the rod,Pr. 25.14 thou shalt deliuer his soule from hell.Pr. 4.3. Tho thy sonne therefore be tender and deare in thy sight;Pr. 29.17 Correct him, and hee will giue thee rest, and will giue pleasures to thy soule: wherefore, Pr. 19.18. Chasten him while there is hope; and let not thy soule spare,Pr. 19.19. to his destruction. The sonne that is of a great sto­mach, [Page 169] shall indure punishment: and tho thou deliuer him, yet thou shalt take him in hand a­gaine.

CHILDREN: §. 6. Their duties; • obedience to • instructions, , and • cōmandements.  , • submission to correction. , and • care • of their Parents estate, , and • of their owne carriage.  

A Wise Sonne reioyceth the Father,Pr. 15.20 Pr. 10.1. Pr. 23.24 and The Father of the righteous shall greatlie reioyce; vvhereas, Pr. 19.13. The foo­lish is the calamitie of his Pa­rents: Contrarilie, if thou bee [Page 170] a wise sonne,Pr. 29.3 or louest wisdome, thy father & thy mother shall be glad,Pr. 23.25 and she that bare thee shall reioice. Such a one is, first, Obe­dient; Pr. 13.1 for, A wise son will heare and obey the instruction of his father,Pr. 1.8. and not forsake his mo­thers teaching; yea, in euery com­mand, pr. 23.22 Pr. 6.20 he will obey him that be­got him, and not despise his mo­ther when she is olde; not vpon a­ny occasion cursing his parents (as there is a generation that doth):Pr. 30.11 for, Pr. 20.20 He that curseth his father, or mother, his light shall be put out in obscure darkness; not mocking & scorning them; Pr. 15.20. pr. 30.17 for, The eye that mocketh his father, and de­spiseth the instruction of his mo­ther, the rauens of the vally shall [Page 171] picke it out, and the young Ea­gles eate it: and not obedient to counsell only, but to stripes; Hee that hateth correction is a foole:Pr. 12.1 and he that regardeth it,Pr. 15.5 is pru­dent. For, Pr. 6.23 those corrections that are for instruction, are the waie of life: therfore, hee that hateth them shall die. Secondly, Pr. 15.10 Carefull both 1 of their estate: He that rob­beth his father & mother,Pr. 28.24 and saith it is no transgression, is a cō ­panion of a man that destroieth; and 2 of his owne carriage: Pr. 19.26 for a lewde and shamefull childe de­stroyeth his father, and chaseth away his 20.11 Let therefore euen the childe showe himselfe to bee knowen by his dooings, whether his worke be pure and [Page 172] right:Pr. 23.16. so his fathers reynes shall reioice, when he speaketh & doth righteous things.

The MAISTER, & SERVANT. §. 7. • The master must be • Prouident for his seruant: , and • Not • too seuere, , and • too familiar.   , and • The seruant must be • faithfull, , and • diligent.  

THe seruant is no small commo­dity to his master. Pr. 12.9. Hee that is despised, & hath a seruant of his own is better then he that boasts (whether of gentry, or wealth) & wanteth bread. The master, there­fore, Pr. 27.27. must prouide sufficiency of foode for his family, and suste­nance for his maydes: who also [Page 173] as hee may not bee ouer-rigorous in punishing, or noting offences; some­times not hearing his seruant,Ec. 7.23 that curseth him: so not too famili­ar; Pr. 29.21 for he that delicately bringeth vp his seruant from his youth, at length he wil be as his sonne. He must therefore be sometimes seuere, more then in rebukes; (For, Pr. 29.19. A ser­uant will not bee chasticed with words: and tho he vnderstand, yet he will not regarde) yet so, as hee haue respect euer to his good deseruings. Pr. 17.2. A discreet seruant shall rule ouer a levvde sonne: and he shall diuide the heritage among the brethren. Jn answer whereto, the good seruant must bee faithfull vnto his master;Pr. 25.13 As the colde of snovve in time of [Page 174] haruest, so is a faithful messenger to them that send him, for he re­fresheth the soule of his master.Pr. 13.17. A wicked messenger falleth into euil: but a faithfull ambassadour is preseruation;Pr. 27.23. and 2 diligent, Whether in his charge; Be diligent to knowe the estate of thy flock (or rather, the face of thy cattel) and take heed to the heardes: or in his attendance, Pr. 27.18 Hee that kee­peth his fig-tree shall eate of the fruite of it: so hee that carefully waiteth on his master, shall come to honour,Pr. 10.26 where contrarily, in both these, As vinegar to the teeth, and smoke to the eyes: so is a slouthfull messenger to them that send him.

AN OPEN AND plaine P …

AN OPEN AND plaine Paraphrase, vpon the SONG OF SONGS, Which is SALOMONS.


Anno Domini, 1609.

TO THE RIGHT HONOVRABLE, MY Singular good Lord & Patron, EDVVARD Lord Denny, Baron of Waltham, All Grace & Happinesse.


WHen I would haue with­drawen my hand from di­uine Salomon: the hea­uenly elegance of this his best Song drewe me vnto it; and would not suffer me to take off mine eies, or pen. Who can read it with vnderstanding, & not bee transported from the world; [Page] from himselfe? and be any other where, saue in heauen, before his time? I had rather spende my time in admiration, then Apology: Surely, heere is nothing that sauours not of extasie, and spiritu­all rauishment; neither was there euer so high and passionate a speculation de­liuered by the spirit of God, to mankind: which by how much more diuine it is, by so much more difficult: It is wel, if these mysteries can be found out by searching. Two things make the Scriptures hard: Prophecies, Allegories; both are met in this: but the latter so sensibly to the wea­kest eyes, that this whole Pastoral-mari­age-song (for such it is) is no other then one Allegory sweetly continued: where the deepest things of God are spoken in riddles, how can there be but obscurity & diuers construction? All iudgements will not (I know) subscribe to my senses; yet I haue beene fearefull and spiritual­ly nice in my choice, not often dissenting [Page] from all interpreters; alwaies, from the vnlikeliest. It would bee too tedious to giue my account for euery line: let the learned scanne and iudge. What-euer o­thers censures be, your Honours was fa­uourable; and (as to all mine) full of loue and incouragement. That, there­fore, which it pleased you to allow from my penne, vouchsafe to receiue from the Presse; more common, not lesse deuoted to you. What is there of mine that doth not ioy in your name, and boast it selfe in seruing you? To whose soule and people, I haue long agone addicted my selfe, and my labours; and shall euer continue

Your Lordships, in all hum­ble & vnfained dutie, IOS. HALL.

SALOMONS Song of Songs, pa­raphrased.


Dialog. The Church, to CHRIST.

OH that he would be­stovve vpon me the comfortable testimo­nies of his loue,1 Let him kisse me, with the kisses of his mouth; for, thy loue is better then wine. and that hee would vouchsafe me yet a nee­rer coniunction with himselfe; as in glory hereafter, so for the meane time in his sensible gra­ces. For, thy loue, O my Sa­uiour, [Page 2] and these fruites of it, are more sweet vnto me, then all earthly delicates can bee to the bodily taste.

2. Because of the sauour of thy good ointmēts, thy name is as an oinmēt pow­red out: ther­fore the Vir­gins loue theeYea, so wonderfully plea­sant are the sauours of those graces that are in thee, where­with I desire to be indued; that al, whom thou hast blessed with the sense thereof, make as high and deare account of thy Gospell, vvhereby they are wrought, as of some pre­cious oyntment, or perfume: the delight whereof is such, that (heereuppon) the pure and holy soules of the faith­full, place their whole affecti­on, vpon thee.

[Page 3]Pull me therefore out from the bondage of my sinnes:3. Draw me, we will runne after thee: the king hath brought me into his chā ­bers, we will reioyce, & be glad in thee: we will remē ­ber thy loue, more then vine, the righteous doe loue thee. deliuer mee from the world, and doe thou powerful­ly incline my will, and af­fections toward thee: and in spight of all tentations, giue mee strength to cleaue vn­to thee; and then both I, and all those faithfull chil­dren thou hast giuen me, shall all at once with speede and earnestnesse walke to thee, and with thee: yea, when once my royall and glorious husband hath brought mee both into these lower roomes of his spirituall treasures on earth, and into his hea­uenlie chambers of glorie, [Page 4] then will we reioyce and bee glad in none, but thee; which shalt be all in all to vs: then will wee celebrate and magnifie thy loue, aboue all the plea­sures we found vpō earth; for, all of vs thy righteous ones, both Angels and Saints, are in­flamed with the loue of thee.

4. I am black O daughters of Ierusalē, but comely: If I be as the tents of Ke­dar, yet I am as the cur­taines of Sa­lomon.Neuer vpbraid mee (O ye forraine congregations) that I seeme in outward appearance discoloured by my infirmities, and duskish with tribulations: for, what soeuer I seeme to you, I am yet inwardly wel-fauou­red in the eyes of him, whom I seeke to please; and tho I bee to you blacke like the tents of the Arabian shepherds: yet to [Page 5] him and in him, I am glorious and beautiful, like the curtains of Salomon.

Looke not therefore dis­dainefully vpon me,5. Regard yee me not, be­cause I am blacke: for the sun hath looked vpon me; the sons of my mother were angry against me: they made m [...] keeper of the vines: but I kept not min [...] owne vine. because I am blackish, & darke of hew: for, this colour is not so much naturall to me; as caused by that continuall heate of affli­ctions wherewith I haue bene vsually scorched: neither this, so much vpon my owne iust desert, as vpon the rage and enuie of my false brethren, the World: who would needs force vpon me the obseruati­on of their idolatrous religi­ons, and superstitious impie­ties; through whose wicked importunitie, and my owne [Page 6] weakenesse, I haue not so in­tirely kept the sincere truth of God committed to me, as I ought.

6. Shew me, O thou whom my soule lo­ueth, where thou feedest, where thou liest at noon: for why shold I be as shee that turneth aside to the flockes of thy companions?Now therfore, that I am some little started aside from thee, O thou whom my soule not­withstanding dearely loueth, shew me, I beseech thee, where, and in what wholesome & di­uine pastures thou (like a good shepherd) feedest, & restest thy flockes with comfortable re­freshings, in the extreamity of these hot persecutiōs: for, how can it stand with thy glory, that I should through thy neglect, thus suspiciously wander vp and downe, amongst the con­gregations of them that both [Page 7] command & practise the wor­ship of false gods.

CHRIST, to the Church.

IF thou know not,7. If thou know not, O thou the fai­rest among women, get thee foorth by the steps of the flocke: & feed thy Kids aboue the tents of the shepherds. ô thou my Church, whō I both esteeme and haue made most beutifull by my merits, and thy sanctifi­cation: stray not amongst these false worshippers, but follow the holy steps of those blessed Patriarchs, Prophets, Apostles, which haue bin my true & an­cient flocke; who haue both knowen my voice, & followed me: & feed thou my weake & tender ones with this their spi­rituall food of life; far aboue the carnall reach of those o­ther false teachers.

[Page 8] 8. I haue cō ­pared thee, O my Loue, to the troups of horses in the chariots of Pharaoh.Such is mine estimation of thee, O my Loue, that so farre as the choisest Egyptian horses of Pharaoh, for comely shape, for honourable seruice, for strength and speed, exceed all other, so farre thou excellest all that may be compared with thee.

9. Thy cheeks are comely with rowes of stones, & thy necke with chaines.Those parts of thee, which both are the seats of beauty, and most conspicuous to the eye, are gloriously adorned with the graces of my sanctifi­cation; which are for their worth as so many precious borders of the goodliest stones, or chaines of pearle.

10. We will make thee borders of gold, with studs of siluerAnd tho thou be already thus set forth: yet I and my fa­ther [Page 9] haue purposed a further ornament vnto thee, in the more plentifull effusion of our spirit vpon thee: which shalbe to thy former deckings, in stead of pure gold curiously wrought with specks of siluer.

The Church.

BEhold (O yee daughters) euen now,11. While the king was at his repast, my spiknard gaue the smell thereof. whiles my Lord and King seemes farre distant from me, & sits in the throne of heauen amongst the compa­nies of Angels (who attend a­round vpon him) yet now doe I find him present with mee in spirit; euen now, the sweet in­fluence of his graces, like to some precious ointmēt, spreds [Page 10] it selfe ouer my soule; and re­turnes a pleasant fauour into his owne nosthrils.

12. My wel­beloued is as a bundle of myrrhe vnto me, lying be­tweene my breasts.And tho I bee thus delight­ful to my Sauiour, yet nothing so much as he is vnto me: for loe, as some fragrant poman­der of myrrhe, laid betweene the brests, sends vp a most cō ­fortable sent; so, his loue, laid close vnto my heart, doth still giue me continual & vnspeak­able refreshings.

13. My wel­beloued is as a cluster of Cypers vnto me among the vines of Engeddy.Or if any thing can bee of more excellent vertue, such smell as the clusters of cypers­berries, within the fruitfulst, pleasantst, & richest vineyards, & gardēs of Iudaea, yeeld vnto the passengers; such and more [Page 11] delectable doe I finde the sa­uour of his grace to me.


NEither doest thou on my part lose any of thy loue,14. My Loue behold thou art faire, thine eyes are like the doues O my deare Church: for, be­hold; in mine eies, thus clothed as thou art with my righteous­nesse, oh how faire & glorious thou art; how aboue all com­parison glorious and faire! thine eies (which are thy seers, Prophets, Apostles, Ministers) and those inward eyes, where­by thou seest him that is inui­sible, are full of grace, chastity, simplicitie.

The Church.
[Page 12]

15. My wel-beloued, be­hold, thou art faire & plea­sant: also our bed is greene.NAy then (O my sweet sa­uiour and spouse) thou a­lone art that faire and pleasant one indeed, from whose ful­nesse I confesse to haue recei­ued al this little measure of my spiritual beauty: and behold, from this our mutuall delight, & heauenly coniunctiō, there ariseth a plentifull and flori­shing increase of thy faithfull ones, in all places, & through all times.

16. The beames of our house are ce­dars, our gal­leries are of firre.And behold, the congrega­tions of Saints, the places where we do sweetly conuerse and walke together, are both firme and during (like cedars [Page 13] amongst the trees) not subiect through thy protecting grace to vtter corruptiō; & through thy fauourable acceptation and word (like to galleries of sweet wood) full of pleasure and contentment.



THou hast not without iust cause magnified mee,1. I am the Rose of the field, and the Lillie of the valleyes. O my Church: for, as the fairest & sweetest of all floures which the earth yeeldeth, the rose & lilly of the valleyes, excell for beautie, for pleasure, for vse, the most base and odious weeds that growe; so doth my [Page 14] grace, to al them that haue felt the sweetnesse thereof, sur­passe all worldly content­ments.

2. Like a lilly among the thorns, so is my Loue a­mong the daughters.Neither is this my dignitie alone: but thou O my spouse (that thou mayest bee a fit match for mee) art thus excel­lent aboue the world, that no lilly can bee more in goodly shew beyond the naked thorn, then thou in thy glory thou receiuest from me, ouer-loo­kest all the assemblies of aliens and vnregenerates.

The Church.

3. Like the Apple-tree among the trees of the forest, so is my wel-belo­ued among the sonnes of men: vnder his shadow had I delight, & sate down; and his fruit was sweet vnto my mouth.ANd (to returne thine owne praises) as some fruitful & wel-growen Apple-tree, [Page 15] in comparison of all the barren trees of the wild forest: so art thou (O my beloued sa­uiour) to me, in comparison of all men, and angels; vnder thy comfortable shadowe alone, haue I euer wont to find safe shelter against all mine afflicti­ons, all my tentations and in­firmities, against all the curses of the Law, and dangers of iudgement, and to coole my selfe after all the scorching beames of thy fathers displea­sure, and (besides) to feed and satisfie my soule with the so­ueraigne fruite of thy holy word; vnto eternall life.

Hee hath gratiously led me by his spirit,4. He broght me into the wine cellar, and loue was his banner ouer me. into the midst of [Page 16] the mysteries of godliness; and hath plentifully broached vn­to me the sweet wines of his Scriptures, & sacrament. And looke how soldiers are drawn by their colours, from place to place, and cleaue fast to their ensigne: so his loue, which he spred forth in my hart, was my only bāner, wherby I was both drawen to him, directed by him, and fastened vpon him.

5. Stay me with flagons, and comfort me with ap­ples: for, I am sicke of loue.And now, O ye faithfull E­uangelists, Apostles, Teachers apply vnto me, with all care & diligence, all the cordiall pro­mises of the Gospel: these are the full flagons of that spiritu­all wine, which only can cheere vp my soule; these are the [Page 17] apples of that tree of life, in the middest of the garden, which can feed me to immor­talitie. Oh come and apply these vnto my heart: for, I am euen ouercome with a long­ing expectation and desire of my delayed glory.

And whilest I am thus spiri­tually languishing in this ago­ny of desire;6. His left hand be vn­der my head: and let his right hand imbrace mee. let my Sauiour imploy both his hands to re­leeue mine infirmitie: let him comfort my head & my heart, my iudgement and affections (which both complaine of weakenesse) with the liuely heate of his gratious imbrace­ments: and so let vs sweetly rest together.

[Page 18] 7. I charge you O daugh­ters of Ieru­salem, by the roes & by the Hinds of the field, that ye stirre not vp, nor waken my Loue, vn­till he please.In the meane time, I charge you (O all yee that professe a­ny friendship or affinitie with mee) I charge you, by what­soeuer is comely, deare, and pleasant vnto you, as you will auoid my vttermost censures, take heed how you vexe and disquiet my mercifull Sauior, & greeue his spirit, and wrong his name, with your vaine and leud cōuersatiō; & do not dare by the least prouocation of your sin to interrupt his peace

8. It is the voice of my wel-beloued: behold he cō ­meth leaping by mountains and skipping by the hils.Loe, I haue no sooner called, but hee heares and answeres me with his louing voice: nei­ther doth he only speak to me afar, but hee comes to me with much willingnes & celeritie; [Page 19] so willingly, that no humane resistaunce can hinder him, neither the hillocks of my les­ser infirmities, nor the moun­taines of my grosser sinnes (once repented of) can staie his merciful pase towards me.

So swiftly, that no Roe,9. My Welbeloued is like a Roe, or a yoūg Hart: loe, hee stan­deth behinde our wall, loo­king forth of the windowes, shewing him­selfe through the grates. or Hinde, can fully resemble him in this his speed & nimbleness: and loe, euen now, before I can speak it, is he come neere vnto me; close to the doore and wall of my heart. And tho this wall of my flesh hinder my full fruition of him: yet loe, I see him by the eye of faith, looking vpon me; I see him as in a glasse; I see him shi­ning gloriously, through the [Page 20] grates and vvindowes of his Word and Sacraments, vpon my soule.

10. My VVelbeloued spake, & sayd vnto me, arise my Loue, my faire one, and come thy wayAnd now, mee thinkes, I heare him speake to mee in a gracious invitation & say, A­rise (O my Church) rise vp, whether from thy security, or feare: hide not thy head anie longer, O my beautiful Spouse for danger of thine enemies: neither suffer thy selfe to bee pressed with the dulness of thy nature, or the carelesse sleepe of thy sinnes; but come forth into the comfortable light of my presence, and shew thy self cheerefull in me.

11. For, behold winter is past, the rain is chan­ged and gone way.For beholde, all the cloudie winter of thy afflictions is pas­sed, [Page 21] all the tempests of ten­tations are blowen ouer; the Heauen is cleare, and novv there is nothing that may not giue thee cause of delight.

Euerie thing novv resem­bles the face of a spirituall Spring;12. The flowers ap­peare in the earth: the time of the singing of birds is come, and the voice of the turtle is heard in our land. all the sweete flovv­ers and blossomes of holy pro­fession put forth, and shewe themselues in their opportu­nities: now is the time of that heauenly melodie, which the cheerefull Saints and Angells make in mine eares; vvhile they sing songs of deliuerance and praise me with their Alle­luiahs and say, Glory to God on hie, in earth peace, good­will towards men.

[Page 22] 13. The fig-tree hath broght forth her young figs and the vines with their small grapes haue cast a sauor: arise my Loue, my fa [...]re one, and come away.What speake I of blossoms? beholde, those fruitfull vines, and fig-trees of my faithfull ones, whome my husbandry hath carefully tended & dres­sed, yeeld forth both pleasant (tho tender) fruits of obedi­ence, and the wholsome and comfortable sauours of better desires: wherefore, now O my deare Church, shake off all that dull securitie, where­with thou hast beene held; and come forth, and inioy me.

14. My Doue, thou art in the hoales of the rocke, in the secret places of the cliftes: shewe mee thy sight, let mee heare thy voice: for thy voice is sweet and thy sight comely.O my beautifull, pure, and chaste spouse, which like vnto some solitary doue hast long hid thine head in the secret & inaccessible clifts of the rocks, out of the reache and know­ledge [Page 23] of thy persecutours; how-euer thou art concealed from others, shew thy selfe in thy works and righteousnesse, vnto me: and let me be euer plied with thy words of implo­ration, and thankesgiuing: for thy voice (tho it be in mour­ning) and thy face (tho it bee sad and blubbered) are excee­dingly pleasing vnto me.

And in the meane time (O all yee that wishe vvell to my Name and Church) do your vtmost indeauour,14. Take vs the foxes, the litle foxes which destroy the vines: for our vines haue small grapes. to deliuer her from her secret enemies (not sparing the least) who ei­ther by hereticall doctrine, or profane conuersation, hinder the course of the Gospell; and [Page 24] peruert the faith of many; e­specially of those, that haue newly giuen vp their names to me, and are but newly entred into the profession of godli­nesse.

16. My VVelbeloued is mine, & I am his: hee feedeth amōg the Lillies.My beloued Sauior is mine, through my faith; and I am his through his loue: and we both are one, by vertue of that blessed vnion on both partes; whereby wee mutu­ally inioy each other, with all sufficient contentment. And how worthily is my loue pla­ced vpon him, who leadeth mee forth into pleasant pa­stures; and at whose right hand there is the fulnesse of ioy for euermore?

[Page 25]Come therefore (O my Sa­uiour) and vntill the day of thy glorious appearance shall shine forth to the world,17. Vntill the day break and the sha­dowes flee a­way; returne my VVelbelo­ued, & be like a Roe or a young Hart vpon the moū taines of Be­ther. wher­in our spirituall marriage shall be consummate, and vntill all these shadowes of ignorance, of infidelity, of troubles of conscience, and of outwarde tribulations be vtterly disper­sed, and chased away; come and turne thee to me againe: thou which to the carnall eyes of the world seemest absent; come quickly and delay not: but, for the speed of thy return be like vnto som swift Roe, or Hind, vpō those smooth hills of Gilead, which Iordan seuers from the other part of Iury.



1. In my bed, by night I sought him that my soule loued: I soght him, but I found him not.MY securitie told me that my Sauior was neer vnto my soule, yea with it, and in it: but vvhen by serious and silent meditation I searched my owne heart, I found that (for ought my ovvne sense could discerne) hee was farre off from me.

2. I will rise therefore now, and goe about in the Citie by the streetes, and by open places, and will seek him that my soule loueth: I soght him, but I found him not.Then thought I vvith my selfe, Shall I lie still contented with this want? No, I wil stirre vp my selfe: and the helpe I cannot finde in my selfe, I will seeke in others; Of all that haue been experienced in all kinde of difficulties: of all [Page 27] deep Philosophers, of the wi­sest and honestest worldlings, I will diligently enquire for my Sauiour: amongest them I sought him, yet could receiue no ansvvere to my satisfacti­on.

Missing him there,3, The watchmen that went a­bout the City, found me: to whom I sayd, haue you seen him whom my soule loueth? I ran to those vvise and carefull Tea­chers, whom God hath set, as so many watch-men vpon the walles of his Ierusalem, vvho sooner found me then I could aske after them; to whome I sayde, (as thinking no man coulde bee ignoraunt of my loue) Can you giue mee no direction where I might finde him, vvhome my soule lo­ueth?

[Page 28] 4. VVhen I had past a little from them, then I found him whō my soule loueth: I took holde on him, and left him not, till I had brought him vnto my mo­thers house into the chā ­ber of hir that conceiued me.Of whome when I had al­most left hoping for comfort, that gracious Sauiour vvho would not suffer mee temp­ted aboue my measure, pre­sented himselfe to my soule: Loe then, by a newe act of faith, I laide fast holde vpon him, and will not let him a­nie more part from my ioy­full embracements; vntil both I haue brought him home ful­ly into the seate of my con­science, and haue won him to a perpetuall cohabitation with mee; and a full accomplish­ment of my loue, in that Ieru­salem which is aboue, which is the mother of vs all.

[Page 29]

NOw that my distressed Church hath beene,5. I charg ye ô daughters of Ierusalem, by the roes, & by the Hinds of the fielde, that yee stirre not vp nor wakē my loue vntill shee please. all the Night long of my see­ming absence, toyled in see­king mee, I charge you (O all that professe anie friend­ship with mee) I charge you by whatsoeuer is comly, deare, and pleasant vnto you, that (as you will answere it) you trouble not her peace vvith anie vniust or vnseasona­ble suggestions, vvith vn­charitable contentions, with anie Nouelties of doctrine; but suffer her to rest sweete­lie, in that diuine truthe, [Page 30] vvhich shee hath receiued, and this true apprehension of mee vvherein shee reioy­ceth.

6. Who is she that com­meth vp out of the wilder­ness, like pil­lars of smoke perfumed with myrrh and incense, & with al the chief spices?Oh who is this, how admi­rable? hovv louely? vvho but my Church, that ascen­deth thus gloriouslie out of the vvildernesse of the world, vvherein shee hath thus long vvandered, into the blessed mansions of my fathers house; all perfumed vvith the gra­ces of perfect sanctification, mounting right vpward into her glorie, like some straight pillar of smoake, that ariseth from the most rich and plea­sant composition of odours that can be deuised.

The Church.
[Page 31]

I Am ascended;7. Behold his bed better then Salo­mons: three­score strong men are roūd about it, of the valiant men of Israel. and loe how glorious is this place where I shall eternally inioy the pre­sence and loue of my Saui­our; hovv farre doth it ex­ceede the earthlie magnifi­cence of SALOMON: about his bedde doe attende a guard of threescore choysest men of Israel.

All stout VVarriers,8. They all handle the sword, and are expert in war euery one hath his sword vpō his thigh, for the fear by night. able and expert to handle the sword; which, for more rea­dinesse, each of them weares hanging vpon his thigh, so as it may be hastily dravven vp­pon [Page 32] anie suddaine daunger: but about this heauenlie pa­uilion of my Sauiour, attend millions of Angelles, spiritu­all Souldiers, mightie in pow­er, readie to bee commaunded seruice by him.

9. King Salomon made himself a bed of the trees of Le­banon.The Bride-bed that SA­LOMON made (so much admired of the World) vvas but of the Cedars of Leba­non.

10. Hee made the pil­lars therof of siluer, and the sted thereof of gold, the han­gings thereof of purple, whose midst was in-layde with the loue of the daugh­ters of Ieru­salem.The Pillars but of siluer, and the bed-steed of golde; the Tester or Canopie but of purple; the couerlet wrought vvith the curious and paine­full needle-worke of the maydes of IERVSALEM: but this celestiall resting place of [Page 33] my GOD is not made with hands, not of anie corrup­tible metall, but is full of incomprehensible light, shi­ning euermore vvith the glo­rious presence of GOD.

And as the outward state,11. Come forth yee daughters of Sion, and beholde the King Sa­lomon with the crowne wherwith his mother crow­ned him in the day of his ma­riage, and in the day of the gladnesse of his heart. so the maiesty of his person is aboue all comparison. Come forth (O ye daughters of Sion) lay aside all priuate and earth­ly affections, looke vpon king SALOMON as hee sits solemn­lie crovvned in the daie of his greatest royaltie and tri­umph, and compare his high­est pompe vvith the diuine magnificence of my Sauiour; in that daie vvhen his blessed [Page 34] marriage shall bee fully per­fited aboue, to the eternall reioycing of himselfe, and his Church; and see vvhether there bee any proportion be­twixt them.



1. Behold, thou art faire my Loue, be­holde thou art faire, thine eyes are like the doues within thy locks, thine haire is like a flocke of goats which looke downe from the mountaines of Gilead.OH how faire thou art and comely, my deer Spouse; how inwardely faire with the giftes of my Spirit; how faire outwardly in thy comely ad­ministration, and gouernmēt: thy spirituall eyes of vnder­standing, and iudgement, are [Page 35] full of puritie, chastitie, simpli­citie; not wantonly cast forth, but modestly shining amidst thy locks: all thy gratious pro­fession and all thy appendan­ces, and ornaments of expedi­ent ceremonies, are so comely to behold, as it is to see a flock of well-sed goates grasing vp­on the fruitfull hils of Gilead.

Those that chew and pre­pare the heauenly food for thy soule,2. Thy teeth are like a flock of sheepe in good order which goe vp from the wa­shing: which euery one bring out twinnes, and none is bar­ren among them. are both of gratious sim­plicitie, and of sweete accor­dance one with another; ha­uing all one heart, and one tongue: and both themselues are sanctified, & purged from their vncleannesses, and are fruitfull in their holy labours [Page 36] vnto others; so that their do­ctrine is neuer in vaine, but is still answered with plentifull increase of soules added to the Church.

3. Thy lips are like a thred of scar­let, and thy talke is come­ly; thy tem­ples are within thy locke as a peece of a pomgranate.Thy speech (especially in the mouth of thy teachers) is both gratious in it selfe, and such as administers grace to the hearers; full of zeale and feruent charitie, full of gra­uitie and discretion: and that part of thy countenance, which thou wilt haue seene (tho dimly and sparingly) is full of holy modesty and bash­fulnesse; so blushing, that it seemeth like the colour of a broken peece of pomgra­nate.

[Page 37]Those,4. Thy necke is as the towre of Dauid, built for defence: a thousand shields hang therein, & all the targets of the strong men. who by their holy authority sustaine thy gouern­ment (which are as some straight and strong neck to beare vp the head) are like vn­to Dauids hie tower of de­fence, furnished with a rich ar­mory; which affords infinite wayes of safe protection, and infinite monumēts of victory.

Thy two testaments (which are thy two ful & faire breasts whereby thou nursest all thy faithfull children) are as two twinnes of Kiddes: twinnes,5. Thy two brests are as two yong Kids that are twins, feeding among the Lillies. for their excellent and per­fect agreement, one with another, in all resemblances: of Kiddes, that are daintily fed among the sweete flow­ers, [Page 38] for the pleasant nourish­ment, which they yeeld to all that sucke thereof.

6. Vntill the day breake and the sha­dowes fly a­way, I will go into the moū ­taine of myrrh, and to the mountain of incense.Vntill the day of my grati­ous appearance shall shine foorth, and vntill all these sha­dowes of ignorance, infideli­tie, afflictions, be vtterly and suddenly dispersed, O my spouse, I will retire my selfe (in regard of my bodily pre­sence) into my delightfull and glorious rest of heauen.

7. Thou art all farre my loue, & there is no spot in thee.Thou art exceeding beau­tifull, O my Church, in all the parts of thee: for, all thy sinnes are done away, and thine ini­quitie is couered, and loe I present thee to my father without spot, or wrinkle, or [Page 39] any such deformitie.

And now,8. Come with me from Le­banon, my spouse, euen with me from Lebanon, and looke from the top of A­manah, from the toppe of Shenir and Hermon, frō the dens of the Lyons, & frō the moun­taines of the Leopards. (O thou which I professe to haue married to my selfe in trueth and righte­ousnesse) thou shalt be gathe­red to me from all parts of the world: not onely from the confines of Iudea, where I planted and found thee, but from the remotest and most sauage places of the nations; out of the company of infi­dels, of cruell & bloody per­secutors, who like Lyons and Leopards haue tyrannized o­uer thee, & mercilessely torn thee in pieces.

Thou hast vtterly rauisht me from my selfe (O my sister and spouse; for so thou art,9. My sister my spouse, thou hast [...]ounded my hart with one of thine eies: and with a chaine of thy necke. [Page 40] both ioyned to me in that spi­rituall vnion, and coheire with mee of the same inheritance, and glory) thou hast quite ra­uisht my heart with thy loue: euen one cast of one of thine eyes of faith; and one of the ornaments of thy sanctifica­tion where with thou art dec­ked by my spirit, haue thus stricken mee with loue: how much more, when I shall haue a full sight of thee, and all thy graces, shall I bee affected towards thee.

10. My sister, my spouse; how faire is thy loue; how much better is thy loue thē wine, and the sauour of thine oint­ments then all spices?O how excellent, how precious, howe delecta­ble are those loues of thine, O my sister, my spouse; how farre surpassing all earth­lie [Page 41] delicates; and the sauour of those diuine vertues, wher­with thou art indued, more pleasing to my sent, then all the perfumes in the world.

The gratious speeches that proceede from thee,11. Thy lippes, my spouse, drop as hony­combs: honie and milke are vnder thy tongue, & the sauour of thy garments is as the sauour of Lebanon. are as so many droppes of the honie-combe that fall from thy lippes: and whether thou exhort, or confesse, or pray, or comfort, thy words are both sweete and nourishing; and the sauour of thy good workes, and outward con­uersation, is to mee as the smell of the woode of Lebanon to the sense of man.

[Page 42] 12. My sister my spouse, is as a garden inclosed, as a spring shut vp, & a foun­taine sealed vp.My sister, my spouse, is as a garden or orchard full of all varietie of the heauenly trees, & flowers of grace; not lying carelesly open, either to the loue of strāgers, or to the rage of enemies, which like the wild Bore out of the wood, might root vp, & destroy her choise plants: but safely hedged and walled about, by my protecti­on, and reserued for my de­light alone; she is a spring and Well of wholesome waters, from whom flowe foorth the pure streames of my word; but, both inclosed and sealed vp: partly, that shee may the better (by this closenesse) pre­serue her owne naturall taste; [Page 43] and vigor, from the corrupti­ons of the world; and partly, that she may not be defiled & mudded by the profane feete of the wicked.

Thou art an orchard,13. Thy plants are as an orchard of pomegranats with sweete fruits: as Ci­pers, Spike­nard, euen Spikenard & Saffron, Ca­lamus and Cinamō, with all the trees of Incense, Mirrh & A­loes with all the chief spi­ces. yea a paradise, whose plants (which are thy faithfull children that grow vp in thee) are as pom­granate trees; the apples whereof are esteemed, for the largenesse, colour and taste, aboue all other: or (if I would feede my other senses) the plentifull fruites of thy holie obedience (which thou yiel­dest vnto mee) are for their smell as some composition of Cipresse, Spikenard, Saffron, sweete Cane, Cinamon, In­cense, [Page 44] Myrrhe, Aloes, and whatsoeuer else may bee de­uised, vnto the most perfect sent.

14. O foun­taine of the gardens, O well of liuing waters & the springs of Lebanon.Thou art so a spring in my garden, that the streames which are deriued from thee, water all the gardens of my particular congregations, all the world ouer: thou art that fountaine, from whose pure head issue all those liuing wa­ters, which who-so drinketh, shall neuer thirst againe; euen such cleare currents, as flow from the hill of Libanus, which like vnto another Iordan, wa­ter all the Israel of God.

The Church.
[Page 45]

IF I be a garden,15. Arise O North, & come O South, and blowe on my garden, that the spices thereof may flow out: let my wel-belo­ued come to his garden, and eate his pleasant fruit as thou saist (O my Sauiour) then arise, O all ye Souerain winds of the spirit of God, and breath vpon this garden of my soule; that the sweet odours of these my plants, may both be increased, and may also bee dispersed a­farre, and carried into the no­sthrils of my wel-beloued: & so let him come into this his owne garden (which his owne hand hath digged, planted, wa­tered) and accept of the fruit of that seruice & prayse, which hee shall inable mee to bring forth to his name.



1. I am come into my garden, my sister, my Spouse: I ga­thered my myrrh with my spice; I eate my hony with my hony comb, I drank my wine with my milk: eate O my friends drinke, and make you merry O wel­beloued.BEholde, according to thy desire, I am come into my gardē, O my sister, my spouse; I haue receiued those fruites of thine obedience which thou offerest vnto mee, with much ioy: and pleasure. I haue ac­cepted not onely of thy good workes, but thy indeauours & purposes of holinesse: both which are as pleasant to mee, as the honie and the honie combe. I haue allovved of the cheerefulnesse of thy ser­uice, and the wholesomnesse [Page 47] of thy doctrine. And ye, O my friends, whether blessed An­gells, or faithfull men, partake with mee in this ioie arising from the faithfulnesse of my Church: cheere vp and fill your selues, O my beloued, with the same spirituall dain­ties vvherevvith I am refre­shed.

The Church.

WHen the world had cast mee into a secure sleep,2. I sleepe, but my heart waketh: it is the voice of my VVelbelo­ued that knoc­keth, saying, open vnto me my sister, my Loue, my doue, my vn­defiled: for mine head is full of dew, & my locks with the drops of the night. or slumber rather (for my hart was not vtterly bereaued of a true faith, in my Sauiour) e­uen in this darkenesse of my minde, it pleased my graci­ous Redeemer not to neglect [Page 48] mee; hee came to mee, and knocked oft, and called im­portunately at the doore of my heart, by his word and chastisements, and said; O­pen the doore of thy Soule, O my sister, my deare, chaste, comely, vnspotted Church: let me come in, & lodge & dwell with thee, in my graces; shut out the world, and receiue me with a more liuely act, and renouation of thy faith. For loe, I haue long waited paci­ently for this effect of thy loue, and haue indured all the iniuries both of the night, and weather of thy prouoca­tions, that I might at last inioy thee.

[Page 49]I answered him again,3. I haue put off my coat: how shal I put it on? I haue wa­shed my feet: how shall I defile them. plea­ding excuses for my delay; Alas Lord, I haue now, since I left my forward profession of thee, auoyded a great num­ber of cares and sorrowes: must I take them vp againe to follow thee? I haue liued cleane from the soile of these euils: and shall I now thrust my selfe into daunger of them?

When my Sauiour heard this vnkind answere of delay:4. My wel-beloued put his hand from the hole of the doore; & my bowels yearned to­ward him. hee let his hand fall from the key-hole, which he had thus before without successe labo­red about; & withdrew himself from soliciting mee any more: whereupon my hart & bowels [Page 50] yearned within mee for him, and for the remorse of my so long foreslowing his admit­tance vnto me.

5. I rose vp to open to my wel-beloued, and my hands did drop down myrrhe, and my fingers pure myrrhe vpon the han­dles of the barres.And now I rouzed vp my drousy hart (what I could) that I might in some cheerefull manner desire to receiue so gratious a Sauior: which when I but indeauoured, I found that hee had left behind him such a plentifull blessing (as the monument of his late presence) vpon the first mo­tions of my heart, as that with the very touch of them I was both exceedingly refre­shed, and mooued to further indignation at my selfe for de­laying him.

[Page 51]I opened to my beloued Sa­uiour:6. I opened to my Welbe­loued: but my Welbeloued was gone and past; mine hart was gone when hee did speak: I soght him but I could not find him; I called him, but hee answered mee not. but my Sauiour had now (in my feeling) withdra­wen himselfe, & hid his coun­tenance from me, holding me short of those gracious offers, and meanes which I had refu­sed; and now I was almost past my selfe with despaire, to re­member that sweete inuitati­on of his, which I neglected: I sought him therefore in my thoughts, in the outward vse of his ordinances, and of my earnest praiers; but he would not as yet be found of me, or let mee finde that I was heard of him.

Those which should haue regarded me,7. The watch-men that went about the Ci­ty found mee, they smote me and wounded me: the watch men of the walls tooke a­way my vaile from me. and by their vi­gilancy [Page 52] haue secured me from danger, proued mine aduer­saries: instead of comforting mee, they fell vpon mee, and wounded mee with their false doctrines, drawing me on in­to further errours, spoyling mee of that puritie and sin­ceritie of profession, vvhere­with as with some rich & mo­dest vaile I was formerly ador­ned, and couered.

8. I charge you ô daugh­ters of Ieru­salem, if you finde my wel-beloued, that you tell him I am sicke of loue.I aduise you solemnely, O all ye that wish well to me (for I care not who knowes the ve­hemencie of my passion) if you shall finde my Sauiours presence in your selues before me, praie for the recouerie of his loue to mee; and bemone [Page 53] my estate to him, tel him how I languish with the impatient desire of his loue, & presence to be restored vnto me.

O thou which art the most happie, most gracious,9. O the fairest among women, what is thy welbelo­ued, more thē another wel-beloued? what is thy welbe­loued, more then another louer, that thou dost so charge vs? & most glorious of all creatures, the chosen of the liuing God; what is thy welbeloued whom thou seekest, aboue al other the sons of men? what such eminency is there in him aboue all saints and angells: that thou art both so far gone in affectiō to him; and doest so vehemently ad­iure vs to speake vnto him for thee?10. My welbeloued is white & rud­dy, the stan­derdbearer of ten thousand.

My welbeloued (if you know not) is of perfect beautie; in vvhose face is an exact mix­ture [Page 54] of the colours of the pu­rest & healthfullest complex­ion of holinesse: for, he hath not receiued the spirit by measure; and in him the god-head dwells bodily; he is infinitely fairer, then all the sonnes of men; & for goodliness of per­son may beare the standard of comelinesse and grace amōgst tenne thousand.

11. His head is as fine gold, his locks curled, and black as a ra­uen.The deitie which dwelleth in him, is most pure and glori­ous: and that fulnesse of grace which is communicated to his humane nature is wondrously beautifull, and so sets it forth, as the black curled lockes doe a fresh and welfauoured coun­tenance.

[Page 55]His iudgement of al things,12. His eies are like doues vpon the ri­uers of wa­ters, which are washt with milke, and remaine in their ful­nesse. and his respect to his Church (which are as his eyes) are full of loue, and full of pittie, shi­ning like vnto doues washed in water, yea in milke, so as there is no spot, or blemish to bee found in them: and they are withall so fully placed; as is both most comely and most expedient for the perfect sight of the estate, and necessities of his seruants.

The manifestation of him­selfe to vs in his word,13. His cheeks are as a bed of spices and as sweete flowers, and his lips like lillies drop­ping downe pure myrrhe. is sweet to our spirituall feeling, as an heape of spice, or those flow­ers that are vsed to make the best perfuming oyntmēts are to the other senses: his hea­uenly [Page 56] instructions and promi­ses of his Gospel are vnspeak­ably comfortable, and plenti­ous, in the grace that is wroght by them.

14. His hands as rings of gold set with the chri­solit; his belly like white I­uory couered with saphirs.His actions, and his instru­ments (which are his hands) are set forth with much port & maiestie, as some precious stone beautifies the ring wherin▪ it is set: the secret coun­sells of his breast, and the my­steries of his wil are most pure and holy, and full of excellent glory.

15. His legs are as pillars of marble, set vppon sockets of fine golde: his counte­nance as Le­banon, excellent as the Cedars.All his proceedings are firm and stable; and withall, as pil­lars of marble set in sockets of tryed golde; so as they are neither subiect to vvauering, [Page 57] nor to anie danger of infirmi­tie and corruption: the shewe and carriage of his whole per­son whereby he makes himself knowen to his chosen, is ex­ceeding goodly, & vpright like to the streight and lofty Ce­dars of Lebanon.

His mouth out of which,16 His mouth is as sweet things, & he is who­ly delectable: this is my welbeloued, and this is my louer, O daughters of Ierusalem. proceedeth innumerable bles­sings & cōfortable promises, is to my soule euen sweetnesse it selfe; yea (what speak I of a­nie one part?) as you haue heard in these particulars, hee is as sweets: there is nothing but comfort in him; and there is no comfort but in him; and this (if ye would know) is my welbeloued; of so incompa­rable [Page 56] [...] [Page 57] [...] [Page 58] glory and worthinesse, that ye may easily discern him from all others.

Forraine Congregations.

17. O the fairest among women, whe­ther is thy Welbeloued gon? whither is thy Welbe­loued turned aside, that we might seeke him with theeSInce thy Welbeloued is so glorious, and amiable (O thou which art for thy beauty worthie to bee the Spouse of such an husband) tell vs (for thou onely knowest it; and to seek Christ without the church we knowe is vain) tel vs where this Sauiour of thine is to bee sought; that we (rauished also with the report of his beautie) may ioin with thee in the same holy studie of seeking after him.


MY Welbeloued Sauiour (if you vvould knowe this also) is to bee sought and found in the particular assem­blies of his people,1. My welbeloued is gone down in to his garden to the beds of spices, to feed in the gar­dens and to gather lillies. which are his garden of pleasure, wherin are varieties of all the beds of renued soules, which both he hath planted, and dressed by his continuall care, and wher­in hee walketh for his delight; feeding and solacing himselfe vvith those fruites of righte­ousnesse, and new obedience, which they are able to bring forth vnto him.

And now loe,2. I am [...]y welbelo­ueds, and my welbeloued is mine, who feedeth amōg the Lillies. whatsoeuer [Page 60] hath happened cross to me, in my sensible fruition of him; in spight of al tentations, my be­loved Sauior is mine through faith; and I am his through his loue; and both of vs are by an inseparable vnion knit to­gether; vvhose coniunction and loue is most sweete, and happy for, all that are his, he feedeth continually with hea­uenly repast.


3. Thou art beautifull my Loue as Tirzah, com­ly as Ierusalē, terrible as an army with banners.NOtwithstanding this thy late blemish of neglec­ting me, O my Church: yet stil in mine eies, throgh my grace; vpon this thy repētance, thou art beautifull, like vnto that [Page 61] neate and elegante Citie of [...]irzah, and that orderly buil­ding of Ierusalem, the glorie of the world: and with this thy louelinesse, thou art awefull vnto thine aduersaries, throgh the power of thy censures, and the maiestie of him that dwel­leth in thee.

Yea, such beautie is in thee,4. Turne away thine eyes from me, for they ouer­com me: thine haire is like a flocke of goats which looke downe from Gilead. that I am ouercome with the vehemencie of my affection to thee: turne away thine eies a while from beholding mee; for, the strength of that faith, whereby they are fixed vpon me, rauishes me from my selfe vvith ioy. I doe therefore a­gain renew thy former praise; that thy gracious profession, [Page 62] and all thy appendances & or­namēts of expedient ceremo­nies, are so comely to behold, as it is to see a flock of wel-fed goates grasing vpon the fruit­full hills of Gilead.

5. Thy teeth are like a flock of sheep which goe vp from the wa­shing, which euery one bring out twins, and none is bar­ren among them.Thy Teachers, that chew & prepare the heauenly foode for thy soule, are of sweet ac­cordance one vvith another, hauing all one heart, and one tongue; and both themselues are sanctified & purged from their vncleannesses, and are fruitfull in their holy labours vnto others: so that their doc­trine is neuer in vaine, but is still aunsvvered vvith plenti­full increase of soules to the Church.

[Page 63]That part of thy counte­naunce which thou wilt haue seene (tho dimmely and spa­ringly) is full of holy mode­stie and bashfulnesse;6. Thy Temples are within thy lockes as a peece of a Pomgranate. so blu­shing, that it seemeth like the colour of a broaken peece of Pomgranate.

Let there be neuer so great a number of people and na­tions of Churches and assem­blyes,7. There are threescore queenes, and fourescore concubines, and of the dā ­sels, without number. vvhich challenge my name and loue, and perhaps by their outwarde prosperitie may seeme to plead much in­terest in mee, and much worth in themselues:

Yet thou onely art alone my true and chaste Spouse,8. But my Loue is alone, and my vnde­filed, shee is the onely daughter of hir mother, & she is deare to her that bare hir: the daughters haue seen hir, and coū ­ted hir bles­sed, euen the queenes and the cōcubines and they haue praised hir. pure and vndefiled in the [Page 64] truth of thy doctrine, and the imputation of my holinesse; thou art shee, whome that Ie­rusalem vvhich is aboue, (the mother of vs all) acknovv­ledgeth for her only true, and deare daughter. And this is not my commendation a­lone, but all those forraine assemblyes, vvhich might seeme to bee riualles vvith thee of this prayse, doe ap­plaude and blesse thee in this thine estate, and saie; Bles­sed is this people, whose God is the Lord.

9. Who is shee that loo­keth forth as the morning, faire as the moone, pure as the sunne, terrible as an armie with banners.And admiring thy goodli­nesse shall say; Who is this that lookes out so freshlie as the morning nevve risen; which [Page 65] from these vveake beginnings is grovven to such hie perfec­tion, that nowe shee is as bright, and glorious, as the sunne in his full strength; and the moone in a cleare skie; and vvithall is so dreadefull thorough the maiestie of her countenance, and povver of her censures, as some terri­ble armie, vvith ensignes dis­played, is to a vveake aduer­sarie.

Thou complaynest of my absence, (O my Church):10. I went downe to the dressed Or­chard, to see the fruits of the vally, to see if the vine budded, and if the Pomgranates flourished. there vvas no cause; I meant not to forsake thee: I did but onelie vvalke dovvne into the vvell-dressed Or­charde of thine assemblyes, to [Page 66] recreate and ioy my selfe, with the viewe of their forvvard­nesse: to see the happie pro­gresse of the humble in spi­rit, and the gracious begin­nings of those tender soules, vvhich are newly conuerted vnto mee.

11. I knew nothing, my soule set mee as the charets of my noble people.So earnestly did I long to reuisit thee, and to restore comfort vnto thee; that I hasted I knevve not vvhich vvaie: and vvith insensible speede, I am come backe, as it were vppon the swiftest cha­riots, or the vvinges of the vvinde.

12. Return, return, ô Shu­lamite: re­turne, return, that I may behold thee: what shall you see in the Shulamite, but as the company of an army?Now therefore returne (O my Spouse, the true daughter of Ierusalem) returne to mee, [Page 67] returne to thy selfe and to thy former feeling of my grace: returne, that both my selfe, & all the company of Angels, may see, and reioyce in thee: and what shall ye see (O all ye hoast of heauen) what shall ye see in my Church? euen such an awfull grace and maiestie, as is in a wel-marshalled ar­mie, ready to meet with the enemy.


HOw beautiful are thy feet O daughter of the hyest;1. How beautifull are thy goings with shooes, O princes daughter? the compasse of thy hyps like iewels: the worke of the hand of a cunning workeman. being shod with the prepara­tion of the Gospell of peace, [Page 68] and readily addressed to run the way of the commaunde­ments of thy God: thou art compassed about thy loynes with the girdle of verity; which is both precious for the mat­ter of it, and cunningly fra­med by the skill of the spirit of truth.

2. Thy nauell is as a round cup, that wanteth not liquor: thy bellie is as an heap of wheat compassed about with Lillies.The nauell, whereby all thy spirituall conceptions receiue their nourishment, is full of all fruitfull supplie, and neuer wants meanes of sustenance, to feed them in thy wombe: which also is so plentious in thy blessed increase, that it is as an heape of wheat, consi­sisting of infinite pure grayns which consort together with [Page 69] much sweetnesse, and plea­sure.

Thy two testaments (which are thy two full and comely breasts;3. Thy two breasts are as two yong Kids that are twins. by whose wholesome milke thou nourishest all thy faithfull children, once borne into the light) are for their ex­cellēt & perfect agreement, & their amiable proportion, like two twins of Kids.

Those,4. Thy necke is like a tower of Iuo­ry: thine eies are like arti­ficiall pooles in a frequen­ted gate: thy nose is as the tower of Le­banon, that looketh to­ward Da­mascus. who by their holy authority support thy gouern­mēt (which are as som straight and strong necke to beare vp thy head) are for their height and defence like a tower; for their order, purenesse, and dignitie, like a tower of Iuo­ry: thy teachers and ministers [Page 70] (which are thine eyes) are like vnto some cleare and artifici­all ponds of water, in a place of greatest resort: wherein all commers may see the faces of their consciences; & whence they may plentifully draw the waters of life. Thy nose, by which all spirituall sents are conuaied to thee, is perfectly composed, and featured like some curious turret of that goodly house in Lebanon; so as thy iudgement, and power of discerning the spirits, is ad­mirable for the order and ex­cellency thereof.

5. Thine head vpō thee is as scar­let, and the bush of thine head like pur­ple: the king is tied in thy beames.The whole tyre of thine head (which are the ceremo­nies vsed by thee) are very [Page 71] gracefull, and of hie estimati­on and price to all the behol­ders: and as for me, I am so enamoured of thee, that I am euen tyed by my owne desire, to a perpetuall presence in thine holy assemblies.

Oh how beautifull & loue­ly art thou therefore (O my Church) in all thy parts and ornaments?6. How faire art thou & how plea­sant art thou, O my loue, in pleasures? how sweete and pleasant art thou (O my loue) in whatsoeuer might giue me true contentment?

Thy whole frame is,7. This thy stature is like a palme-tree, and thy breasts like clusters. for goodliness & streight growth, like vnto some tall palme-tree; which the more it is de­pressed by the violence of per­secutions, riseth the more; and [Page 72] the two breasts of thy Testa­ments are like two full iuicie clusters, which yeeld cōforta­ble and abundant refreshing.

8. I said, I will goe vp into the Palme-tree. I will take hold of her boughes: thy breasts shall now be like the clusters of the vines, and the sauour of thy nose like apples.Seeing then thou art my Palme-tree, I haue resolued in my selfe to adioyne my selfe to thee; to inioy thee, to gather those sweet fruits of thy gra­ces, which thou yeeldest; and by my presence also will cause thee to bee more plentifull in all good works, and doctrine; so as thou shalt afford abun­dance of heauenly liquor vnto all the thirstie soules of thy children; and an acceptable verdure of holinesse and obe­dience vnto me.

4. And the roofe of thy mouth like good wine, which goeth straight vp to my welbelo­ued; & cau­seth the lips of him that is asleepe, to speake.And the deliuerie of my [Page 73] word, by the mouthes of thy ministers, shall bee as some ex­cellent wine, which sparkleth right vpward: being wel accepted of that God, in whose name it is taught, and looketh most pleasantly in the glasse, being no less highly esteemed of the receiuers: which is of such wō ­derfull power, that it is able to put words both of repentance, and praise into the lips of him, that lies asleepe in his sinnes.

The Church.

BEhold, such as I am,11. I am my welbeloueds, and his de­sire is to­ward mee. I am not my owne; much lesse am I any others: I am whole­ly my Sauiours; and now I see, and feele, whatsoeuer I had [Page 74] deserued, that he is mine also, in all intire affection; who hath both chosen me, and gi­uen himselfe for me.

11. Come my wel-belo­ued, let vs goe into the fields let vs lodge in the villages.Come therefore, O my deare Sauiour, let vs ioyne to­gether in our naturall care: let thy spirit and my seruice be in­tent vpon thy congregations here below on earth; and let vs stay in the place where our spirituall husbandry lieth.

12. Let vs goe vp earely in the mor­ning to the vines, and see if the vine florish, whe­ther it hath disclosed the first grapes, or whether the pomegra­nats blossom: therewill I giue thee my loue.Let vs with all hast & cheer­fulnesse visit the fruitfull vines of our beleeuing children; & to our mutuall comfort, bee witnesses and partakers of all the signes and fruits of grace, of all those good workes, and thankesgiuings, of those holy [Page 75] indeauours and worthy pra­ctises, which they yeeld forth vnto vs: let vs iudge of their forwardnesse, and commend it: whereupon it will easily ap­peare, that the consummati­on of our happie marriage draweth neere, in which there shall bee a perfect vnion be­twixt vs.

Behold: thy godly seruants,13. The mandrakes haue giuen a smell, and in our gates are all sweete things, new and old; my welbeloued, I haue kept thē for thee. which not onely beare fruit themselues, but are power­full in the prouocation of o­thers, present their best ser­uices vnto thee; and euen at our doores (not farre to seeke, not hard to procure) is of­fer made vnto thee, of all varietie of fruite; whether [Page 76] from thy yong conuerts▪ or thy more settled professors: & all these I spend not lauishlie; but, in my louing care, duely reserue them for thee, and for the solemne day of our full marriage.


The Iewish Church.

1. Oh that thou werest as my brother that sucked the breast of my mother. I would finde thee without, I would kisse thee, then they should not despise mee.OH that I might see thee (my Sauiour) clothed in flesh: Oh that thou which art my euerlasting husband, mightest also be my brother, in partaking the same humane nature with me; that so I fin­ding thee below vpon earth, [Page 77] might familiarly intertaine thee, and conuerse with thee, without the reproach of the world; yea, might be exalted in thy glory.

Then would I (tho I be now pent vp in the limits of Iudea) bring thee forth into the light,2. I will lead thee, and bring thee in­to my mo­thers house; there thou shalt teach me: I will cause thee to drinke spiced wine, & new wine of the pomgranats. and knowledge of the vniuer­sall Church, whose daughter I am: and then and there, thou shouldest teach me how per­fectly to serue & worship thee, & I shall gladly intertaine thee with a royall feast of the best graces that are in my holiest seruants; which I knowe thou wilt account better cheere, thē all the spiced cups, and pom­granate wines in the world.

[Page 78] 3. His left hand shall bee vnder my head, and his right hand shall imbrace mee.Then shall I attaine to a neerer communion with him; and both his hands shall bee imployed to susteine, and re­lieue me: yea, he shall comfort my head and my heart (my iudgement, and affections) with the liuely heat of his gra­cious imbracements.

4. I charge you O daugh­ters of Ieru­salem, that you stirre not vp, nor wa­ken my loue, vntill hee please.I charge you (O all ye that professe any friendship to me) I charge yee deepely, as yee will auoyd my vttermost cen­sures; take heed how ye vexe and disquiet my mercifull Sa­uiour, and grieue his spirit: and doe not dare, by the least prouocation of him, to inter­rupt his peace.

[Page 79]

WHo is this,5. VVho is this that cō ­meth out of the wilder­nesse; leaning vpon her welbeloued? I raised thee vp vnder an apple-tree: there thy mo­ther concei­ued thee: there she con­ceiued that bare thee. that from the comfortless desertes of ignorance, of infidelity, of tri­bulatiōs, ascendeth thus vp in­to the glorious light & libertie of my chosen? relying her selfe wholly vpon her Sauiour, and solacing her selfe in him? Is it not my Church? it is she, whom I haue loued, & acknowledged of olde: for, euen vnder the [...]ree of offence, the forbid­den fruit which thou tastedst to thy destruction, I raysed thee vp againe from death; Euen there, thy first mo­ther conceiued thee; while by faith shee layd hold on [Page 80] that blessed promise of the Gospel, whereby she, and her beleeuing seed were restored.

Iewish Church.

6. Set mee is a seale on thy hart, and as a signet on thine arme: for loue is strong as leath; Ielou­sie is cruell as the Graue: the coales thereof are siery coales, and a vehe­ment flame.ANd so haue thou me still (O my Sauiour) in a per­petual and deare remēbrance: keepe me sure in thine heart, yea in thine armes, as that which thou holdest most pre­cious; and let me neuer be re­moued from thy loue; the least shew and danger whereof I cannot indure: for, this my spi­rituall loue is exceeding pow­erfull, and can no more be re­sisted then death it selfe: & the ielous zeale which I haue for thee, and thy glory, consumes [Page 81] me, euen like the Graue, and burnes mee vp like vnto the coales of some most vehemēt and extreame fire.

Yea, more then any fire;7. Much water cannot quench loue, neither can the floudes drowne it: if a man should giue all the substance of his house for loue, they would great­ly contemne it. for any flame yet may be quen­ched with water: but al the wa­ter of afflictions & terrors (yea whole streams of persecutiōs) cānot quench this loue: & for all tempting offers of wealth, of pleasures & honor, how ea­sily are they all contemned for the loue of my Sauiour?

We haue yet a sister (as thou knowest O Sauiour) ordained through thy mercy to the same grace with me:8. VVe haue a little sister, and she hath no breasts: what shall we doe for our sister, when she shall be spoken for? the vncalled Church of the Gentiles; small (as yet) of groth, through [Page 82] the rareness of her conuerts, & destitute of the helpe of any outward ministery; whereby she might either bear, or nou­rish children vnto thee: when she growes vnto her maturitie; and the mystery of calling her vniuersally to thee, shall be re­uealed to the world, and her selfe; what course will it please thee to take with her?


9. If she be twall, we will build vpon her a siluer palace: and if she be a doore, we will keepe her in with boards of cedar.IF shee shall continue firme and constant, in the expecta­tion of her promises, and the profession of that truth which shall bee reuealed; wee will beautifie and strengthen her, with further grace, and make [Page 83] her a pure and costly palace, fit to entertaine my spirit: and if she will giue free passage & good entrance, to my word and grace; wee will make hir sure and safe from corrupti­on, and reserue hir to immor­talitie.

Iewish Church.

BEhoulde:10. I am a wall, and my breasts are as towers: then was I in his eyes as one that findeth peace. that condition vvhich thou requirest in the Church of the Gentiles, thou findest in me; I am thus firme and constant in my ex­pectation, in my professi­on: and that vvant thou fin­dest in her of abilitie to nou­rish her Children, by the breast of thy WORDE, is [Page 82] [...] [Page 83] [...] [Page 84] not in mee; who haue abun­dance both of nourishment & defence: vpon which my cō ­fession and plea, I found grace and peace in the eyes of my Sauiour; and receiued from him assurance of his euerla­sting loue to me.


11. Salomon had a vine in Baalhamon: hee gaue the vineyard vn­to keepers: euery one bringeth for the fruite thereof a thousand pee­ces of siluer.MY Church is my Vine, & I am the owner, and hus­bandman: our thrift and pro­fit therof farre exceedeth the good husbandry of Salomon: he hath a rich vineyard indeed in a most fruitfull soyle; but he lets it forth to the hands of o­thers, as not beeing able to keepe and dresse it himselfe: [Page 85] and therefore he is faine to be content with the greatest part of the increase, not expecting the whole.

But my vine is euer before me,12. But my vineyard which is mine is before mee: to thee ô Sa­lomon appertaineth a thousand pee­ces of siluer, and two hun­dreth to them that kept the fruit thereof. I am with it to the end of the world, I reserue it in mine owne hands, and dresse it with mine owne labour: and ther­fore if thou (O Salomon) canst receiue from thine, to the pro­portion of a thousand, thy workemen and farmers vvill looke for the fift part to come vnto their share; wheras the gaine of my vineyard ariseth wholly, and onely, vnto my selfe.

Sith therefore such is my care of thee,13. O thou that dwellest in the gardēs, the compani­ons hearken vnto thy voice, cause me to heare it. and ioy in thee [Page 86] (O my Church; which cōsistest of the particular assemblies of men professing my name) see thou be diligent in declaring my will, & giuing holy coun­selles to all thy fellow-mem­bers: speake forth my prayse in the great congregations, (which al attend willingly vp­on thee) and let me heare the voice of thy constant & faith­full confession of mee before the world.

The Church.

14. Oh my welbelo­ued, flee away, and be like vnto the Roe, or to the yong Hart vpon the moun­taines of spi­ces.I Will most gladly doe what thou commaundest, O my Sauiour but, that I may per­forme it accordingly; be thou [Page 87] (which art, according to thy bodily presence, in the hyest heauens) euer present with me by thy spirit, & hasten thy glo­rious comming, to my full re­demption.


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