Salomons sweete harpe consisting of fiue words, like so many golden strings, toucht with the cunning hand of his true skill, commanding all other humane speech: wherein both cleargie and laitie may learne how to speake. Preached of late at Thetford before his Maiestie, by Thomas Walkington Batchelour in Diuinitie, and fellow of S. Iohns Colledge in Cambridge.

Salomons sweete harpe consisting of fiue words, like so many golden strings, toucht with the cunning hand of his true skill, commanding all other humane speech: wherein both cleargie and laitie may learne how to speake. Preached of late at Thetford before his Maiestie, by Thomas Walkington Batchelour in Diuinitie, and fellow of S. Iohns Colledge in Cambridge.

Table of contents

Title page

TO THE RIGHT HONOVRABLE, LORD THOMAS HOVVARD, Earle of Suffolke, Lord Chamberlaine, one of his Maiesties most Honourable priuie counsell, and his very singular good Lord, T. W. wisheth all felicitie externall, internall, eternall.

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SALOMONS SWEETE HARPE: Consisting of fiue words, like so many golden strings, toucht with the cunning hand of his true skill, commanding all other Humane speech: wherein both Cleargie and Laitie may learne how to speake.

PREACHED OF LATE AT Thetford before his Maiestie, by THOMAS WALKINGTON Batchelour in Diuinitie, and fellow of S. Iohns Colledge in Cambridge.

Dat rosa mel apibus, quâ sugit aranea virus.

Printed by CANTRELL LEGGE, Printer to the Vniuersitie of Cambridge. 1608.

TO THE RIGHT HONOVRABLE, LORD THOMAS HOVVARD, Earle of Suffolke, Lord Chamberlaine, one of his Maiesties most Honourable priuie counsell, and his very singular good Lord, T. W. wisheth all felicitie externall, internall, eternall.

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RIght Honourable:

All actions of poize better accomplish their wished ende, either by remuneration, or a dutifull affection (I silence both solid direction and adiument, which onely preuent errour, and supply defic [...]encie) due reward the former, multiplies and cheares vp endeauour, yet so beeing the base-borne birth of euery seruile nature, onely the last is the true loadstone of labour, this beeing the generous offspring of vntainted liberall thoughts: Howeuer, we though saplesse branches of the happy oliue tree (our owne actions vnsutable [Page] to demerit) may worthily declaime against the pioners of due desert (giue me leaue to vse that word) who bury it in base obliuion. Yet we all, I can truly avouch (as that Honourable oracle of wisdomeNorthampt. could say) doe happily liue vnder Libra, vnder the golden line of Iustice, moderation, and grace, so that we cannot tell whether nights or daies be more happily passed o're our heades. Yet this surely is (nether doth errour transport me) in regardIulian in his Casar. of our happie Marcus Philosophus, (whome Silenus in his pasquil could not carpe at, so worthie was his deportment) I say in respect of the Princely Head it selfe chiefly, to many the fountaine heade of honour; and as we may rightly say in generall (if considering Iustice) deriuing honourable equitie to all. Nor can I impeach some of the noblest senses attendants on this head; who in a Iustice Geometricall are euer wont to parallel reward with merit, and not like Salomons sleeper to fold vp the chill hands of their fauour in their owne warme bosomes: yet the Muses may complaine the number of such are too fewe.

The auncient honours, fraunchises, and [Page] immunities of the Muses, the adoring of learning which was of olde, causeth those teares that then brast out of their faire cesternes for exultation, now in moderne time, to haue recourse back like Iordan to drowne the swolne heart in discontent: only now our pennes doe shedde forth a many teares of inke, abundance of these droppes, the liuely resemblances of our sorow-duld, nay dead eyes: and this is the reason why all our pennes (I thinke) are more imploied now then wont, like silly Israelites ener making vp the tale of bricke: to let the ingratefull world see, that as gifts are more inhaunced, so the remunerating hand is much shortned.

Before the temple of Romulus therePatricia. Plebeia. Plin. 15. 29. were two myrtles grew, the one Senatoriall, the other vulgar, for so they tearmed them: whiles the one was euer greene the other withered: there was an intercourse in their flourish and decay, two intimates of Senate and the Commonaltie, either of their languid authoritie, or of their flourishing dignitie: for when the Senate was in glory, the other was in subiection, and so the contrary. Fauour and dislike, reward, and neglect to learning and ignorance, [Page] wisedome and folly, be as them two myrtles to them two states: learning must needes flourish and dispread her golden bowes whiles the blessed beames of respect and fauour doe happily reflect vpon her:

—Immensum gloria calcar habet: as the Poet saies fame, so fauour is a spurre: by this, learning (prizelesse in it selfe) gets it esteeme: whereas neglect of merit it dulls and rebates the quicker edge of all proceedings, and then folly (contemptible in it selfe) gets the vpperhand. Speake I all this, not as though your Honourable selfe (a knowne Patrone vnto learning) were in ecclips for deficiency that way, nor speake I this as if mine owne worthlesse action were worthie of the poize, or did basely expect reward, due to desert and not to me: but onely in their persons whose merit hath beene very much, and against them who haue very little esteemed it: for vertues and better parts most vsually like liuely sparks of Vestall fire, are rak't vp in embers of obscuritie: my speech doth ayme at some, who may, no doubt, peruse these lines with a blushing eye. What I harbour in my brest, I doe reserue to my owne vnsyllabled cogitations: and so much [Page] for the respectlesse world.

Now for your worthy Honour which I euer will esteeme, the dutifull affection I beare and euer will to it, hath beene a spurre to pricke me on (though free and ready of my selfe) amongst the troupe of Secretaries, to presume to offer vp this poore paper sacrifice as incense on Minerva's shrine. My ruder hand wherein learning is not palmestred, has onely pende what it could copie out of my cogitations, though surely first they leuild at a fairer marke, not soaring for a vulgar stoope. If I haue er'd, it is in loue and in constraint: as with a disease so with actions past: a disease at first is easily cured, but hardly seene: but in processe of time, it is easily seene, but hardly cured: so that nowe a fault can not be salued, except by the pretious balme of a more gratious acceptation.

Let this I pray your Honour, be attourney to plead for my defect, in that I, like the Syrens, who are wont in procella cantare, in malacia lugere, to sing in a storme, and mourne in a calme, doe likewise, being incūbred with other necessary occurences for my degree, tune these my vnpleasant [Page] notes, too rude a touch and harsh a melody for a nimble apprehensiue court-like eare, which feedes daily on diuiner foode, on the Pythagorean harmonie that rauishes the inward sense.

Concerning my subiect, it is nothing rare: for there is no soile in the whole Elysian field of diuine writ that lies fallow, vacant, and vnsowne, so toylesome euer hath beene the cunning hand of industrie in this fruitfull plot, both for Pauls planting and Apollos watering, so that I might worthely haue put my stammering pen to silence: onely it pleasing his excellent Maiestie to daigne to grace with vnexpected fauour these lines in words deliuered to his vnderstanding eare, I so beeing called to their divulgation, did deeme it not vnmeet among the rest happily to hold the plowe, not looking backe so much as to mine own wants: & therfore haue I chosen to shrowd this abortiue issue of my braine, vnder your Honours gracious wings, my selfe beeing happily couched vnder them alreadie, hauing sweete repose vnder the shade of that vine I most did affect, and whose clustred branches I wil euer honour both with my heart, my tongue, my penne [Page] and all. Humbly suiting your Honour for this, to entertaine these fewer drops of dutifullnes distilled from the limbecke of an humble true heart and hand (vnanswerable either in their portion or proportion to your worth) which I wholly dedicate as a free will offering to your Honours sacred altar, as great an offerer (in a respectfull ballance) for this my silly Lambe, as they that sacrifice their Hecatombs. Daigne at your Honours vacancie to looke on it: the glorious sunne it selfe may without impeachment to his worth, cast his pleasing rayes vpon the barrennest ground, as well as on the most fertile soile: so may the leaden mine partake as well the blessed hidden influence of heauenly starres, as the golden minerall without disgrace to constellation: and it may so come to passe, your Honour may gather hunnie from this homely weede. Thus in all humility requesting earnestly your Honours future grace and fauour, by whose gracious meanes my happier studies may be incouraged to worthyer tasks, as also my fortunes bettered: howeuer, beeing contented with the lowest ebbe, as it shall please the hand of prouidence to dispose of me: whose fauour neuer [Page] was as yet to any like the Poets Tenedos,

statio malefida carinis: Virg. a trustlesse anchor-hold to the sea-beaten barks: I humbly take my lowliest leaue, beseeching the Almightie that as both your Honourable selfe, your right Noble Ladie, and all your Oliue branches, that plant your table round about, haue had the mercies of God hetherto, not in any little epitome, but as we may so rightly say, in the largest volume of his vnspeakable bountie: so still and still to all posteritie, (euen from a single well wishing heart vnto you all) you yet may tast the oreflowing cup of Gods endlesse fauours, both here in the wildernesse of this world, and there in the true land of promise, the kingdome of blisse, whether we all if rightly bred, if true trauailers, must happily direct our iourneyes.

And thus againe I humbly take my leaue. From my chamber in S. Iohns Colledge once graced with your Honours residence. Iun. 28. 1608.

Your Honours most deuoted and dutifull Chaplaine, T. Walkington.

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Ecclesiastes 12. 10.

Bickesh coheleth limtso diure kephets.

The Preacher sought to finde out pleasant words.

BEloued in our Sauiour Christ Iesus: There is a bleareeyd Leah asGen. 2 [...]. 17. well as a faire fac't Rachel: foolish Rehoboams shecles of brasse1. King. 14. as well as the golden shecles of wise Salomon: the distastfull and bitter watersExod. 15. 23. of Marah as well as the well-relishing and wholesome waters of Bethesda: theIoh. 5. Mar. 11. Ier. 11. 16. Iud. 12. Reu. 22. 2. cursed figtree as the fruitfull oliue tree: Iothams bramble as well as the chearing vine, or the tree of life which bare xij. manner of fruits, and gaue fruit euery moneth, whose very leaues serued to heale the nations withal. Such difference is there in words: there are the words of Salomons foole, of the Atheist, of cursing [Page] Shimei, prophane Iulian, worldly Denas, proud Ahsaloni, couetous Gehezi, flattering Iudas, hypocriticall Pilate, simoniacall Simon Magus, drunken Nabal, incestuous Ammon, scoffing Cham, as well as the words of the wise, which are as goads to pricke and stirre vp this sinnefull sluggard that rocks and lulls himselfe asleepe in the cradle of carnall sensualitie: who cries still, Yet a little, and yet a little more, snorting as fast as Plinies beares, which as he saies, vix possunt Plin. l. 8. 36. nat. hist. vulneribus excitari, can hardly be awooke with wounding stroakes; no not with the remēbrance of the wounds and dolefull pangs that our blessed Sauiour suffered on the crosse for his sake. These words are the words of spirituall wisdome, like that wine which was kept the last at the mariage in Canaah of Galile: Ioh. 2. 10. these doe edifie and feede and fat the soule: for the lippes of the righteousProv 10. 24. so Ier. 3. 15. (that preserue knowledge) doe feed many: they are like the well of Iacob thatGen. 29. 2. Heb. 5. 12. watered three flocks, I meane the court, the countrey, and Bethel. They haueNazian in orat. de Pent. or [...] A. Gell. 7. 16. both [...], and that I may vse Nazianzens word, [...]; that is, [Page] both strong meate, and milke, and delices: I call them delices which are fit to to be knowne and pleasant, yet not so necessary, as that seuenth number whereof he makes a large discourse, and such like. The former they doe feede no more then the golden fish the fishers dreamedTheocrit. eidyll. 22. they had taken with their hooke: ‘— [...],’ Vbivis auro contectum. they rather bring in a famine, euen that lamentable famine in the Prophet, not a famine of bread and water, but a famine of the word of God; euen that famineAmos 8. 11. which sends a leannesse to the soule, thatPsal. 106. 15. I may speake with the phrase of the blessed spirit.

The latter betters the speech: as the blind man did crie first in the flesh butMarcus Heremita in l. de lege spirituali. i [...], then [...]. answ. iehouah. not in the spirit, but after he gan to see and was touched with the finger of faith, then he bettered his style. First, he cried, O thou sonne of Dauid, but after, [...], O Lord, or sonne of God. But the former waxes worse and worse: like vnto their speech, that when Christ ridde in pompe to Ierusalem, cried, Hosanna, butMatth. 21. 9. when he was on the crosse, Hosineca: hosanna, Matth. 27. 22. that is, saue vs now: hosineca, that [Page] is, saue thy selfe now. The former, the speach of folly, brings in schismes, errors, and heresies into Christs Church; the latter, vnitie and vniformitie: the which two in the Church are likened by S. Cyprian Cypr. lib. de v [...]it. Eccl. the one vnto Christs coate without seame, the other to Ieroboams coate cut into twelue pieces.

Now as Abigal said of Nabal, as his1. Sam. 25. 25. name is, so is he; so we may say as a mans speach is, so is himselfe; if spirituall, heauenly; if carnall, fleshly. For wisdome & folly are two trees planted in the heart, which beare their diuerse fruit in thePlato. tongue: the heart it is natures cesterne of speach, and the tongue is the channell or conduit pipe to deriue it thence: as the one the source and welspring bubleth, so the other as the cocke it floweth either the sweete gush of the spiriruall rocke, I mean Iesus Christ, of whom Ioh. 7. neuerIoh. 7. 46. man spake as this man doth; or else the vnpleasant waters of Iericho that Elisha 2. King. 2. was faine to season and cure with a cruse of salt: for out of the abundance of the heart, the mouth it speakes: although oftentimes in sophistrie, as Porphyrius theThaodoret. Serm. 3. Atheist, whom Theodoret calls, [...] [Page] [...], and [...], the ring-leader and standerd of impietie, the open chalenger and oppugner of veritie: he spake one thing, saies he, with his mouth, and had taught his heart another thing. So Arrius that denied the coessentialitie Naz. in orat. de laudibus Athan. of Iesus Christ, who as Nazianzen speaks, [...], paide dearely for his intemperate tongue: for as the histories record he voided out his bowells vpon a stoole: he swore in the Nicem Council that he beleeued as he had writ, (hauing two papers) to wit, according to that he had in his bosome secret, not that which he had in his hand open. So Herodian saies also of Severus, Herod. l. 2. [...]: he harboured one thing in his brest, and hatched another thing in his tongue. Thus Ananias and Saphira plaidAct. 5. the sophisters and hypocrites, lying to the holy Ghost. But we speake of canonicall and regular speach, as the schoole tearmes it, when speach is a true glosse to expresse the hidden text of the heart.

Oh then what a full cesterne of sweet water shall we thinke that sweete-sounding [Page] cymball of Gods glorie Salomon had, that blessed preacher, that sanctified Prophet, who spake from his heart & as the Spirit gaue him vtterance. WhoseLingua her ba nascitur iuxta fontes. Plin. 24. 19. tongue like the hearb Lingua that growes by the fountaines, did daily conuerse and take aduise of his heart, like Dauid and his familiar friend. And surePsal. 55. 14. therein lay his greater wisdome: for better is it by farre for the tongue to be deepely seated in the heart, then for the heart to be shallowly seated in the tongue; according to Salomons owne saying, The heart of a foole is in hisEcclesiastic. 21. 26. tongue, but the tongue of the wise is in his heart. And by the way, it is not an iniudicious note: the Hebrewe word for the heart is lev, (whereupon no doubt our liue comes) which consists of two letters, lamed and Beth, L, and B: L, is for lashon the tongue, the other B, for Beth, a house, to intimate thus much, that the heart ought to be Beth lashon, the house of the tōgue, wherein the tongue ought to dwell, and haue her continuall residence. What a singular portion of wisdome shall we thinke this Salomon was inriched withall, both for his heart and [Page] his tongue? he had as much and more wisdome in his heart, then words in his mouth, [...], a droppe of wordes, but a sea of matter and wisdome: and them words beeing riuered from this sea, most pleasant, comfortable, and delightsome wordes to a disconsolate and languishing soule: euen like the twelue fountaines of Elim to refreshExod. 15. 27. the thirstie Israelites withall: euen like the bread and water that comforted the soule of Eliah vnder the Iuniper tree: [...]. King. 19. 6. euen like the flagons & apples the spouseCantic. 2. 5. of Christ desired to be comforted withall, Stay me with flagons, and comfort me with apples: for I am sicke of loue.

Such gratious and heauenly wordes the Manna and foode of the soule didAristae. in suo [...]b de Sept. [...] Ioseph. 12 2. Salomon set on his table, richer then that King Ptolomie sent to Eleazer: such golden iewells he hung in the eares of his auditours, more prizelesse then theExod. 32. 2. golden earings of the Israelits: such pure myth did drop from the learned lips of Salomon, more fragrant then that pretious ointment in the Alabaster boxe: likeEsa 50. them words of the Prophet Esay, The Lord hath giuen to me the tongue of the [Page] learned, to know how to minister a word of comfort in due season to the wearied soule. Thus spake he in his three-foldeOrigen. in his prelude before the Canticles. Philosophie, as Origen tearms it; Morall, Naturall, Theoreticall: morall, in the Proverbs: naturall, here in Ecclesiastes: and contemplatiue in that heauenly song of songs. Thus was he like Cleopatra, whose tongue was tearmed, [...],Plutarch. a sweete instrument with many harmonicall strings: thus was he like Athanasius, who was, [...], of aNazian epitaph. Basil. gratious and sweete vtterance: thus like Plato, the bees as it were did hiue andGyraldus. make the hunni-comb in his mouth: thus was he like an Apollos, cloquent andAct. 18. mighty in the Scriptures. He whose wisedom the Queene of Sheba came afarre to1. King. 10. heare, he here goes afarre himselfe to find out words of wisdome: for it is said here, The Preacher sought to finde out pleasant words.

May it please you to tearme this text, The Princes patterne, The preachers platforme, or, The Laymans lesson: for it is a schoole-master to teach vs all how to speake, euen from the tall Cedar of Lebanon vnto the hysope that springeth on [Page] the wall. Or, in a word, I pray call it, The Art of speaking. Oh that I, silly I, were blest both with the theorie and practise of that heauenly art; then might I by right as a right Physitian of the soule, chalenge a grace ad practicandum in this poore hospitall of Christ, where there is many a spirituall blinde Bartimeus, many a lame Mephibosheth, many a leprous Naamā, many a bedred Aeneas, many a soule-sick Ezechias, nay many a soule-dead Lazarus, rotting and putrifying in the graue of sinne, wrapt in that winding sheete of woe, muffled in ignorance, key cold in charitie; hauing the heauy tombe-stone of desperation pressing downe their soules almost to the nethermost hell. Oh that I had the tongue of men and Angels, that I might feede the flock of Christ with manna the food of angels! oh that I could like an Apollos both eloquent and mightie in the Scripture, deliuer this embassie from my King, my God, as behooueth the minister of God, that so I might minister grace vnto the hearer.

But I may rightly say with the Prophet Ieremie, O Lord God, I cannotIerem. 1. 6. [Page] speake: for I am a childe. Or with Moses the man of God: O my Lord, I am notExod. 4. 10. eloquent, neither euer haue beene, but I am a man flow of speach, and flow of tongue. Or with the prophet Esay, WoeEsa. 6. 5. is me: for I am a man of polluted lippes. Therefore for the breaking of this little peece of bread, I will vse Bernards inuocationBernard. in Cant. to God: O piissime, frange esurientibus hunc panem tuum, meis quidem si ita dignaris manibus, sed tuis viribus: O sanctified Lord God, break this thy bread vnto these hungrie soules, (if thou wilt please to daigne me that grace) with my vnhallowed hands, but with thy ayding power of grace. O let me tune the strings of my tongue in consort with Salomons sweet harp, oh let my heart indite a good matter, oh let my tongue be the pen of a ready writer: as Dauid cried for the water2. Sam. 23. 15. of the well of Bethlehem in a propheticall thrist for the well of euerliuing waters, euen the blessed babe that was borne at Bethlehem: so let me crie for these s [...] heauenly words, giue me O Lord to find out these pleasant wordes of Salomon, whereof here we reade, The Preacher sought to find out pleasant words.

[Page]In the vnfolding of which, we will onely trust on thy merciful aide, O Lord:Xenoph. 7. institut. Cyr. and as Cyrus in Zenophon beeing mounted on his horse, and making towardes his enemie, (it thundering on his right hand) cried thus, [...], we will march vnder thy conduct, O mightie Iupiter: so will we by thy sacred helpe and assisting grace (O Lord) proceede in this our text.

The words we will branch into three heads, the

Subiect.

Proiect.

Obiect.

1 The subiect: that is King Salomon. set out by a spirituall title, the Preacher.

2 His action or proiect: he daily busied his braine how to speake: he spoke not extempore; he had it not, as we say, on the tip of his tongue; but he sought earnestly, and carefully endeuoured not to be silent, but to speake.

3 The obiect, that he aimed at in his speach, euen words of spirituall delight and pleasancie.

The Preacher sought, &c.

1 The subiect. Salomon, or Ecclesiastes, or the Preacher: he was the blessed penman of this booke, the heauenly musician, [Page] who was equaliz'd vnto the sweete1. King. 4. 32. singer of Israel, whose songs were a thousand and fiue: whose sweeter straine went beyonde the apprehension of a vulgar eare: out-stripped the Poets Daphnis, of whome thus the Caprarius speakes, O how pleasant and amiable is thy voice, O Daphnis!

[...]:

Evdill. 8. [...].

I had rather listen to thy chaunting and inchaunting voice, then to taste of the most delicious Hyblean hunnicombe. This Salomon whose admirable wisdome the Queene of Sheba came afar to heare, presenting vnto him, sixescore talents of gold, pearelesse precious stones, and abundance1. King. 10. 10 of sweete odours. He who excelled1. King. 10. 23 all the Kings of the earth in riches: for he offered in one sacrifice vnto the Lord 22. thousand beeues, an hundred1. King. 8. 63. and twentie thousand sheepe. Who made himselfe palaces of the trees of Lebanon, whose pillers were siluer, the pauements gold, the hangings purple, whose midst was paued with the loue of the daughters of Ierusalem. Who hadEccles. 3, 9, 10 in his building seuentie thousand that [Page] bare burdens, and 80. thousand masons1. King. 5. 15. in the mountaine. He who planted himselfe vineyards, made him orchards of all manner of fruit, who had the gold of Kings and prouinces, who had men singers and women singers the delights of the sonnes of men, who had nothing withheld from him of all his heart desired:Ecclesiast. 2. who was seated in the blissefull Eden and Paradise of all content, glutted with all delicious viandes; crammed as it were with the pleasures of the world, wanting no delicie to relish his tast, no elegancie to delight his eie, no symphony to rauish and surfet his eare: when he had had his full repast in sinne, when he had runne through myriades of delights, glutting all his fiue senses, which we may tearme the Cinqueports, or rather the sinports of his soule: hauing thus runne his wild-goose chase, waging warre against God almightie, tandem receptui canit, he sounds at lēgth a woful retreit, he comes home by weeping crosse: he sees, the windowes of his spirituall eyes beeing ope with Daniels vnto Ierusalem, that he wasDan. 6. 10. in the very suburbs of death, rowing along by the banks of hell: he sees that [Page] vanitie was the Golden calfe he daily sacrificed vnto vpon the altar of his sinfull heart, with the fire of too carnall deuotion. This mighty Monarch therefore vnmasks and pulls off the vizard of all vanitie, and pennes this booke, this heauenly booke of Retractations, which the auncient Rabbies entituled, Teshuuah leshelomoh, the repentance of Salomon: it is he that conuerts himselfe by the helpe of1. Pet. 2. 11. God, and beeing conuerted seeks to conuert others to God: it is he that here is the Preacher. We must not thinke with Dauid Kimchi, that Esay wrote both his owne prophesie, and the Canticles, andMercerus ex Baua bathra. this booke also, that he was the preacher; nor with the Talmudists, that Ezechiah and his adherents writ the booke which they call Iimshoch, that is, Esay, the Proverbs, the Song of Songs, and Ecclesiastes: but as Boaz saide to Ruth, gleane in noRuth. 2. 8. other field but this: so let vs imbrace no other sinister opinion but this, that Salomon was the penman of this book, that here he was this Preacher, who sought to finde out pleasant words.

They that auerre Salomon not be this preacher, the penman of this booke, doe [Page] prooue it hence; because the booke is penitenciarie, and they constantly auouch that he neuer repented, but that he was damned to the gulfe of hell: of which thing, because comprized by methode within the lists of our Text, we will by Gods assistance treate a little.

Their chiefe Authorities to patronize their opinions are culled out of Augustine, Aug. de civ. dei. 17. c. 20. one place in his booke of the citie of God, where he saies, that Salomon had good beginnings, but euill endings: secondly,ad Faust▪ Manich. l. 22. c. 88. per tot. c. in his booke Ad Faust. Manich. The holy Scripture, sayes he, reprooues and condemnes Salomon, because no where we read of his repentance, and Gods indulgence. But the most strict place of all is in his commentary vpon the Psalmes: where he saies in plaine tearms;In Psal. 126. in the midst of the enarration. Salomon reprobatus est à Deo, Salomon was reprobate of God, a cast-away as they interpret it. I know that some of the Fathers are diffident concerning the saluation of Salomon, and amongst them this Augustine as it seemes at a blush: yet notwithstanding they may be answered.

1 First for the first: be it that he began in the spirit and ended in the flesh, yet [Page] this is not to be ment of his final ending, he died not in his sinnes: we know the iustest man he falls 7. times a day, that is often, yet he rises againe, and after his rising he still falls, when the finger of the holy Spirit holds him not vp: and euery fall (though not finall) may be called malus exitus; an euill ending, in regard of the holy rise which is a good beginning.

Or els thus he began to sway the scepter of his kingdome very wisely and religiously, yet after he reuolted from God, especially in his old age, which may be called his exitus, yet so that ere he did depart this world, ere he were gathered to his fathers, he did clense his wayes, he did repent.

2 For the second, we wil answer with Bacchiarius (a Britaine, in Augustines Bacchiar. ad Ianuar. de l [...]psis recip. med. cap. time) in a booke which he writ concerning a Monke that had committed adulterie; sayes he, let vs graunt that in no place we read that Salomon repented: be it so: at acceptabilior erat poenitentia, priuatâ eius conscientiâ quàm publicâ notitiâ ecclesiae: more gratefull to God was his penitencie in the closet of his owne heart, then by giuing publike notice to [Page] the Church.

3 For the last. The word reprobatus Tertull. ad Iudaeos, a litle from the ende. doth not alwaies signifie, [...], as we take it for one in the state of the damned, for a cast-away, but for one reprooued of God. So Tertullian speaking of the second comming of Christ, saith, that Christ post reprobationem fuit assumptus, after his reprobation was taken vp: now what blasphemous tongue would euer say that Christ was a reprobate? So Salomō was reprooued of God,Iren. 4. haeres. 45. as he was of the Scripture. Ireneus after he had recited the good gifts that God had inriched Salomon withall out of the rich exchequer of his vnspeakable bountie and mercy, about the midst of the chapter he saies, that he fell grieuously, and was tainted with the pollution of outlandish women, yet saies he, sufficienter eum increpavit scriptura, vti dixit mihi presbyter, vt ne gloriaretur vniuersa caro in conspectu Domini. Whēce we may gather these two things: 1. that he was reprooued of the Scripture, as we spake before: 2. that the word of God so sufficiently wrought vpon his heart, that it caused him to repent, [Page] yet Ireneus speaks it from the relation of a Priest. I confesse Austen in the last place quoted out of his comment. vpon the Psal. speakes very preiudiciously of Salomon, as may be gathered out of his succeeding words, where he takes away the argument deriued from his penmanship. But if he vncharitably and sinisterly censured this holy man, it was no doubt a blemish in him: & perchance rather to deterre and affright euery soule from falling so low, then peremptorily and preiudiciously to determine of his damnation: we may say as Augustine himselfe sayes in another case of Saint Cyprian, who held the Anabaptization of hereticks, so of Augustine, this was peraduenture, magis discendi modestia, August. cont. Donatist. quam docendi diligentia.

For their reason it is this. Because his soule was so deepely tainted with Idolatrie, and loue of his concubines: and if he had repented, say they, we should haue read of his taking away the high altars before his death. But to answer. Although his soule was, dibapho peccati tincta, dyed in a crimsen dye of sinne, yet he that came with redde garments [Page] from Bozrah, who trod the wine-presseEsa. 63. 1, 2, 3 of Gods wrath alone, he that sate vpon the white horse, whose eyes were like aReuel. 19. 11, 12, 13. flame of fire, and on his head a many crownes, who had a name writ that no man knewe but himselfe, whose garment was dipt in blood, he, he could purge him with hysope, he no doubt could make the scarlet soule of Salomon. as white as the snow in Salmon.

Againe, what if he were for a time fascinated & bewitched so with the loue of his concubines, that for their sakes he followed Ashtaroth the god of the Sidonians, 1. King. 11. Chemosh the god of the Moabites, and Milchom the god of the Ammonites, yet no doubt he might before his death command these abominations to be ruinated and defaced, which were not peraduenture, and which he beeing bedred it may be could not in his owne person by reason of his too long delay, see throwne downe.

And by the way, nor is it a [...],Ambrose vpon S. Luke. S. Ambrose saith, God permitted Salomon thus grieuously to fall, least the Iews might be deceiued and thinke,—promissum diuinum ad illum manasse▪ and so [Page] consequently that he was the Messias.

But with authoritie and reason counterpoised against their vngrounded censure for any thing I see, we will prooue directly that he repented, and so was saued. I will onely mention that place in Ecclesiasticus, in which chapter is setEcclesiast. 47. out the prayse of Nathan, Dauid, and Salomon: it is there saide Salomon felt sorrowe for his folly, but God left not off his mercie to him, nor did he destroy him for his workes, [...], which I thinke may be interpreted well; he wip't him not out of the booke of life, beeing the posteritie of Dauid whom he loued.

Hierome vpon Ezekiel cites a placeHierom. in 43. Ezech. Prov. 24. 32. Septuag. out of the Prouerbs in the Septuagints translation, where Salomon thus speakes of himselfe, [...], &c. that is, at the length I repented, and beheld, &c. I know the Hebrew runnes not so, for thus, vaechezeh anôchi ashith libbi, &c. then I beheld and laid it to my heart, and looked vpon it, and receiued instruction. Where the fault is, it is not at this time to be discussed, since it requires an ample discourse, and I would not become tediously irkesome: for, as [Page] Nazianzen saies, [...]:Nazian. orat. de Sanc▪ bap. that is, satietie in speach is as great on enemie to the eare, as surfet to the body. But this is not onely Hieromes but also Cyril the Cyrill. Archbishop of Alexandria his allegation, who cites also this very place out of the Septuagints in his booke de Baptismo. But Bacchiarius in his fore-mentionedBaechiar. ad Ianuar. booke, he brings in this reason that he was repentant, and so saued. All the godly kings, saies he, are reported in the Scripture to haue beene buried among the kings of Israel their fathers in the citie of Dauid, amongst which Salomon as a godly king is said to be thus buried: but it is not read of the wicked kings, as Ieroboam, Ahab, and the rest, that they were thus buried: therefore it is likely that Salomon was saued, that he did repent in the iudgement of the church: but let them that can discerne see into this reason.

In briefe our plaine arguments to prooue his saluation, are these.

1 First, In the 2. of Samuel, Salomon2. Sam. 12. 25. is caled Iedidah by Nathan the Prophet, at the command of the Lord: the word [Page] signifieth, beloued of the Lord: and so sayes the text, because the Lord loued him: now whom the Lord loues, he loues to the ende: and therefore he was saued.

2 Secondly, He was a sacred Scribe and penman of the Canonicall Scripture, inspired by the holy Ghost, as all other Prophets were; which thing besuits not any reprobate: now it is saide in S. Luke,Luk. 13. 28. that all the Prophets of God are, [...], in the kingdome of God: therefore to seclude Salomon one of the Prophets from the kingdome of heauen, were to denie the Scriptures.

3 Thirdly, He calls his former waies madnesse and folly, therefore it is probable,Eccl. 2. 12. that he seeing in the Scriptures mirrour and looking glasse, his owne blemishes and fowle deformites, that he washt away the spots of his soule by the troubled waters of Bethesda, the teares of true repentance.

4 Fourthly, He was the liueliest type of Iesus Christ the true pacificus the true Salomon, that euer was, saue Melchisedeth.

To say then that he who was thus buried among the faithfull for a faithfull [Page] man in the citie of Dauid with the kings of Israel his fathers, who was sufficiently reprooued, and so cōsequently amended by the holy Scripture, who was the louely darling of God, the penman of heauēly writ, one of the sanctified Prophets, who was so liuely a resemblance of our Sauiour Christ, who saw into his owne madnesse and folly, that he, he I say was damned, withstands reason, denies Scripture, and iniuries the dead in the Lord: and I verily am perswaded in my soule & conscience, that his portion is fallen in a faire ground, that his inheritance is in the land of the liuing. And thou O my soule inioy for euer that blessed paradise he now happily doth bathe himselfe in: & giue me leaue to end this point with the Poet, Happie and thrise happie are them soules,

Quêis datur Elysium sic habit are nemus, Sannazarius. who thus are made free denizens in that heauēly Ierusalem the citie of the Saints. And thus I conclude, that Salomon he was this Preacher, and penman of this penitentiall booke, with making this short double vse vnto our selues: 1. let him that stands, take heede least he fall: [Page] 2. let euery one vpon the bended knee of his heart humbly desire the Lord to conuert him; then being conuerted, with Salomon let him conuert his brethren. Now will I come nearer vnto this first word, Coheleth, or Preacher.

As the Prophet saies of Ierusalem the earthly Eden of pleasure, the navil of the world, the cathedrall sea of God, Many excellent things are spoken of thee, O thou citie of God: so we may say of Salomon, many glorious titles are giuen to thee, O thou man of God. Diuerse singular men haue had other names for their excellencie, as Origen was called Adamantius: Erasm in vit. Origen. Iohannes Constantinopol. for his mellifluous eloquence was called Chrysostome: Basil was called Magnus: Gregorie Nazianz. for his worthie disputations in diuinitie was called Theologus. Thus he that was Saul before his conuersion as Sheol or hell, was after calledHierom. Paul, that is, mirabilis, wonderfull, or os tubae, the mouth of the trumpet of the Lord, though there be no great substance in that. But King Salomon as a man specially graced with rarest parts, has sundry excellent and worthy names: [Page] as first Salomon, that is, a peacemaker; then Iedidah, that is, beloued of the Lord; then Ithiel, that is, God with me; then Agur, that is, gathering together, and so in the same sense here incahal congregavit. this booke, and in this place is he tearmed Coheleth, or Ecclesinstes, or the preacher, because like the sound of Aarons golden bells, he calls the flocke of Iesus Christ together by his heauenly & pleasant words.

The Hebrew word Coheleth is here of the feminine gender, as the learned know, as if he called himselfe the shee preacher, or the woman preacher. Because as some say, he writ it when he was satur annis, Ecclesiast. 12 very aged, when they began to wax dark that looke out by the windows, when all the daughters of singing were abased, when his Almond tree began to flourish, & the grashopper was a burden to him, when his siluer corde was lengthened, and the golden ewre broken: when he was as Nazianz. speakes of Eleazar, [...], grayheaded,Nazian. orat. [...] [...]. Ier. 6. 4. and graue-witted: when his day declined, and the shadowes of his euening began to be stretched out, when [Page] his manlike strength once failed him, when he was by age as weake as woman the weaker sex, at the very brink of death, then he writ this booke, and calls himselfe the woman preacher; which confirmes the former assertion of the Hebrues, that this was his last booke, his palinodia, his sweet recantation, like the swanne on the bankes of Maeander. ‘Cantator cygnus funer is ipse sui,’ Martial. distich. who sings the sweetest, when her death is nearest; that this was his penitenciarie more then auricular confession: therefore seemes he in this Autumne of old age to scoff at his yong April yeares, nay almost all his former daies; which were much like this backward spring without buds and blossomes of heauenly vertues: and therfore cryes out in this booke, ReioyceEccl. 11. O young man in thy youth, and let thine heart cheere thee in the daies of thy youth, and follow the lust of thy heart (as I my selfe haue done) but presently least he might peraduenture, being in a losse, run himselfe breathles in a false sent, ouer the craggie and steepie waies of sinne, he windes his dreadfull horne to check him backe againe: he lets him see, after this [Page] his comicall plaudite, a tragicall and lamentable plangite, after mirth a doolefull end, he comes in with a terrible But; which serues as a peale of ordinance, or a thunderclap to rouse him out of his dead slumber of iniquitie: he brings in a But, to curbe and stint him, like huge bankes to limit his boundlesse Ocean: But know that for all these things God will bring thee to iudgement, which I my selfe seeing, and hauing tasted the pleasure of sinne for a season, especially with these my alluring concubines, that haue wofully drawne me from Almightie God, haue thought it very requisite to set an euerlasting memento mori before thy face, to put thee in mind of the second death, the endles death of the soule in hell fire, which by a diuine accident those outlandish women (making almost my pore selfe as outlandish, euen an aliant from the commonwealth of Israel) haue caused me happily to doe: and therefore am I Coheleth, as a woman preacher.

Others say, he calls himselfe the sheepreacher, as hauing respect to his chiefe and heauenly part, his soule, or hauing a reference to wisdome comprized in his [Page] soule (the cynosura or polestar to direct al his speach and action:) as if thus he had saide: Marke now what Salomon the preacher saies, yet not what Salomon, but what his very soule and wisedome, harbouring in his aged brest by long experience, what it can say to the throwing downe of Dagon this gilden idol Vanitie, which all the world adores; list with an attentine eare what sage aduise deliuers, what a learned lecture of mutabilitie, curiositie, mortalitie it reads: and therefore is he Coheleth, or the sheepreacher.

Oh you, you that are in eminent place, that daily conuerse with Salomons golden throne, ye pines of Ida, ye cedars of Lebanon, ye okes of Basan, ye that lie on downy pallets, on beds of Iuory withAmos 6. the princes of Israel, ye that feede on the dew of Hermon, on mannah Angels food; here take your sweete repose, sit you downe heare with me, feede a while in a spirituall contemplation, consider what I say, and the Lord Iesus giue you vnderstanding: see how this mightie Monarch casts away his Princely ornaments, deuests himselfe of his royall [Page] robes, his stately Parlament weeds (indeed but as weeds in regard of spirituall flowres of heauēly habiliments) see how he leaues his [...]haire of state, & as it were rapt vp into the third heauens of all spirituall thoughts, he humbly turnes Clergy-man, betaking himselfe vnto the pulpit to preach; and all to teach thee a spirituall meditation, humiliation, conuersion, and that thou beeing conuerted to God, shouldst conuert others vnto God. O how beautifull vpon the mountains are such louely feet that come with the glad tidings of saluation from the Lord. He that is an earthly King acts the King of Heauens embassadour: thus he humbles and yet honours himselfe. We read of a worthy historie in Pol. Virgil. Pol. Virg. Angl. hist. l. 7. ad finem. Canutus sometimes happy king of this our happy Isle, beeing flattringly cald of some of them that were nie him, King of kings; to disprooue this their too hie a title, he sate him downe vpon the shore of Thames hard by the flowing water vpon a garment wrapt on a heape, and after a little pause (many wondring what he intended) he thus spoke vnto the billowes, Proud waues, I commaund you to cease [Page] your flowing; who no sooner hauing vttred the speech, but the rebellious waues set him wetshod: see, saies he, ye call me King of kings, and alas, I haue no power to forbid this silly waue: after he going to Winchester raught of his golden diademe, and with his owne hands impald the head of Christs statue with his Crowne, and neuer would weare his crowne after: howeuer this were in too superstitious a zeale, yet he shewed his great humilitie. Our blessed Salomon here was like vnto this Canutus for humble demeanour; he laies aside his regall scepter, his golden diademe, and wholly betakes himselfe to be a preacher: which he seemes euen to prefer before his royal dignitie: for thus he speakes in this his booke at the beginning; The words ofEccles. 1. 1. the preacher sonne of Dauid King in Ierusalem, naming the preacher in the first place. Theodoret saies, [...]:Theodor. pretious pearels they shine in basest places, the heauenly starres yeelde their influences through darkest clowds, the richest diamond loseth none of his lustre though set in lead: here Salomon that [Page] vnion, that bright star, that rich diamond of glory, thinks it no disparagement or disgrace vnto his honour, to betake himselfe to the foolishnesse of preaching, as Paul tearmes it.1. Cor. 1. 21.

O let me euer drink of such a cesterne of heauenly sweet water, dropping from the limbeck of a heauenly mouth: let me heare Salomō preach, wiser then his teachers, wiser then vs hearers.

Gratior est pulchro veniens ex ore loquela.

Giue me leaue to parodize: farre sweeter is the water that issueth from a purer fountaine: as they say, Euermore Lord giue vs of this bread, so let me say euermore Lord let me heare so sweet, so wise a charmer as King Salomon the preacher was. Here is an honour vnto the royall preisthood, O ye sonnes of Leui: here is a rare exāple, a King a preacher, a Monarch a teacher. Many Priests would faine becom Princes, but few Princes would become Priests. Howbeit the tribe of Leui was in times of yore in farr more esteem then now it is: the ministers were receiued as Angels from heauen, yea, they would haue beene ready to haue pluckt [Page] out their owne eies (then the which nothing was more deare) for their fakes: now they are almost contemned and laid aside, euen as their sweet sounding harps were hung vpon the willowes by the waters of Babylon.

Nor shall my vnpleasant words or cogitations be any whit derogatorie vnto the most royal and noble tribe of Ioseph: Euill be to him that thinketh euil: which tribe is as a fruitfull bowe, and euer be it as a fruitfull bowe by the well side, and let the small boughs run vpon the walls; the tribe of Leui is, and hath, & will be graced by them: nor tends my speach to impeach their eminencie. Yet for the tribe of Issacar, like an asse couching downe between two burthens, for want of wit, laying all on the shoulders of Court and Nobilitie, as also on Bethel the schooles of the Prophets, it like the twining iuie climbs vp too hie, I will not say with Ecclesiasticall, but with temporall promotion, nought recking either for King or Kesar, Nobilitie or Spiritualtie, especially debasing the royall Priesthood; I meane without all sinister and captious acception, the vnlearned iniudicious [Page] Gentrie, beeing like Rehoboam theEccles. 47. [...]. foolishnesse of the people, and the common Laitie it selfe: O into their secrets let not my soule come, my glory be thou not ioyned with their assemblie: for in their wrath they slew a man, yea euen a man of God, whome they ought not to touch: (for touch not mine annointed) such a fearefull and heauen-crying murther (like the blood of Abel, a resounding oratour in the eares of the Almightie) as the like almost hath neuer beene heard of, and my flesh it trembles to speake of it, saue onely that of Zacharias the sonneBasil in his oration of Christs natiuitie, [...]. Chrysost. l. 2. contra vituperatores vitae Monast. of Barachias, who was kild between the temple and the altar, for auerring, as Basil saies, the virginitie of the virgin Marie: or that of Pauls, whome Nero slew for conuerting his beloued concubine vnto the Christian faith: howsoeuer by the sequele it appeares, the fact was too much lessened and mitigated by some partiall information to the Supreame vnpartiall eare.

But in that Salomon is here a Preacher, which he esteemes as a title of honour: for, [...], &c. who is fit for these things? we may inferre that the greatest [Page] and most royal honour to dignifie a Monarch or Potentate of the world is this, not so much to bind by seruile subiection, as to draw by the golden chaine of sacred religion: for which Ambrose so highly extolls that gratious Emperour Theodosius. A king should be a preacher as well as a Prince, to feede the flocke of Iesus Christ as well by spiritual example and instruction, as by a corporall Maiestie to manage and rule them: for euen the sauage lyons ouerrule the beasts by subiection: but I doe not, nor neede I to speake this for a—quid faciendum, but to grace our happy Isle with a—quid factum, not teaching what is to be done, but shewing what is done: for here, (euermore thanks be vnto our good God) for these many Alcyonian dayes and yeares dominion hath not ouerpoizd religion.

But can a King be a Priest? As the kings of Egypt were called Pharaohs, the Kings of the Iewes Herods, so the kings of Palestina were vsually called Abimelechs, which word signifies both King and Father, the one for dominion, the other for instruction: for euen as [Page] Aaron & Hur held vp Moses his heauieExod. 17. hands beeing weary, so doth temporall dominion conioyned with spirituall instruction (the one commanuding feare, the other procuring a religious loue) lift vp the hands of inferioritie, that are dull and heauie for necessarie performance, but euen the hearts of all to a celestiall obedience.

The word Cohen in the Scriptures signifiesGen. 41. both Prince and Priest. So Potiferah was Prince of On, according to the Chaldie, but priest of On vulgarly read. Mercerus saith, the Priests were highly placed and priuiledged with authoritie in Egypt: for as from their wise Philosophers they choosed Priests, so out of their Priests they selected Kings; so was it with them a royall priesthood, as S. Peter calls it.

Cohen, a priest, is vsed often for a chief ruler. Hira the Ia [...]it, haiah cohen ladauid, was chiefe ruler to Dauid: so Dauids2. Sam. 8. last. sonnes, cohanim haiu, were chiefe rulers. Homer calls king Agamemnon, [...], the shepheard to feede the people. Dauid saies, he was chosen king to feede the people, as he was following the [Page] ewes great with young, he choose himPsal. 78. so 2. Sam. 5. 2. Isa. 49. 23. to feede Iacob his chosen, and Israel his inheritance. The Prophet Isai saies, Kings shal be thy nursing fathers, and Queelies thy nursing mothers. When Pharaoh had graced Ioseph with a golden ring, with fine linnen garments, and a golden chaine, and had set him on the best chariot saue one; they all shouted before him, and cried, Abrech, that is, as someGen. 41. 43. interpret it, they vsed genuflection and humble adoration: others say, in that word they called him, tenellus pater, or young father; because though he were but tender of yeares and greene headed; yet was he a Consul, a father for his wisdome: or as others which best accords with our purpose; in this they cald him King father, of the Hebrew word ab, aAbrech. father, and rech, the Egyptian word, which signifies a king; because he was Viceroy or King ouer all in Pharaohs roome, and father to all for his instruction and heauenly aduise.

Againe, we know the Hebrues haueRagnah, (wherupon regnum comes) signifies pascere & regere. one word both for ruling and feeding. Wise was that speach of an honourable counsailour, that the greatest part of a [Page] king was the sacerdotiall function. And surely the mightiest Monarch of the world, yea euery inferiour, none exempted, euery true Christian, euen from the Cedar to the shrub, is or ought to be, a priest and a preacher as Salomon was, to teach and instruct others: their words of edification to the inward care, ought to be like the pretious stones set in theExod. 39. brestplate of the ephod: like the pillar of fire in the darkesome night of ignorance, to direct the wandring pilgrims of this wretched world out of the wildernes of Sin, vnto the heauenly Canaan: then shall they be as priests with God; and [as kings] raigne with Christ aReu. 20. thousand yeares.

What if we (who are happily numbred among the Prophets,) cannot cunningly cast our net out of the right sideIoh. 16. of the ship, and with Peter the fisher of men, draw at one draught three thousand soules, we must not leaue fishing, we must not leaue tilling the fallow and barren soile of the vnbeleeuing heart, with the plow of the sanctuarie, the blessed crosse of Christ Iesus: we must neuer giue ouer either our publike or priuate [Page] holy function: but we must stand still at the sterne, and holde the helme with courage and hope, guiding the shippe of the Church, tossed with neuer so many Euroclydons: assailed by neuer so great temptations of Satan, [...],Act. 27. 8. to the beautifull hauen the kingdome of blisse. If but one soule be won to God by thy blessed meanes, it will imparadize and greatly comfort thine owne soule with that spirituall peace that passeth all carnall vnderstanding, when shee is a flitting from this earthly tabernacle this house of clay: wherein shee, for a short time, beeing Gods tenant at will, doth take vp her inne and mansion: and thus much of Coheleth the shee-preacher.

2

The second thing I intend by Gods assistance to speake of, is the obiect that Salomon aimed at, that is, pleasant words.

Whiles the minstrell plaied, Elisha 2. king. 3. 15. prophesied: so whiles the Spirit of God sings sweete melodious harmonie vnto the soule, each corporeal part must needs be tuneable to euery heauenly action: [Page] there will be no iarring, no discordancie at all: the soule to the limmes of the bodie, is like the Centurion to his seruants; if it say to one goe, it goeth, to another come, it commeth, if to another doe this, it doth it: heauenly is that motion, that action, that comming, where the spirit hauing happie residence commands. If the spirit say vnto thy right hand, doe good, it will in bountie and pitie cast thy bread vpon the waters; that is the teare-bedeawed cheeks, the wet faces of the poore afflicted members of Christ: if to thy feete, walke, presently they will runne the waies of Gods commaundements: if to thine eyes, weepe, they will euery night water thy couch with teares, they will burst out into a fountaine, they will gush out riuers of teares, because men keepe not the law of God: so if the spirit say vnto the tongue, speake, ò how wil it then shew forth the praise of God, how will it edifie; how will it flowe out these diure kephets, these pleasant words?

Thus Salomon his strings of his tongue were in tune with the strings of his heart, and they both are melodiously strucke with the learned and cunning finger of [Page] the blessed spirit, the sweetest musician that euer strucke the heart as a harpe, and the tongue as a sweet cymball: therefore Salomon hauing the spirit his schoolemaster, must needs learne to speake well, which he earnestly thirsts after.

He did not as Lucian saies, [...],Lucian. in Pseudolog. cast out a mierie vomite of words, like the wicked in the prophet, The vngodly are like the raging sea,Esa. 57. 20. whose waters cast vp mire and dirt: he spoke not with a heart and a heart like Pilate, who in that was but a bad vnskilful pilate in running the ship of his soule to peeces against the rocke Christ Iesus the spirituall rocke: he spoke not like your hypocrits, (who are the deuills retainers in Gods liueries) rather from his heart, then (as they) farre from his heart: for sure as his tongue was, so was his heart, and as his heart was, so was his tongue, like the wheeles of Ezechiel, [...],Ezech. 10. 10 one wheele in another: and fitly to wheeles: for in that text ProuerbsProv. 25. 11. 25. in the Hebrue thus it runnes, A word spoken [not in his due place] but gnal aphnau, vpon his wheeles, is like apples of gold with pictures of siluer.

[Page]As Athanasius in his questions toAthan. p. 288 Antiochus saith, The males of the palmetrees by the pleasant euaporations of aire that breaths from them, doe make the femall palmes fruitfull: and the sweet influentiall breath that blowes from Paradise, causes [...], that is, the trees nie adioyning and bordering to that place to flow and cluster with spices: so fares it with the pleasant influence of the inward heart breathed vpon by the blessed spirit, they both cause Salomons tongue to vtter forth these diure kephets, most pleasant words, euen like the dulcid humour that flowed from that louely hand when Diomêdes had wounded it:Homer. like the sweete dropping deaw of Hermon, the showre vpon the hearb, and the raine vpon the grasse.

[Pleasant words.]

At the skirts of the Ephod there hungExod. 39. xij. golden bells, and so many pomegranates: the pomegranates insinuated integritie of life, and the xij. bells, as Iustin Martyr saies, intimated the sound ofLust. Mart. in dialog cum Tryph. Iud. p. 202. the twelue Apostles, and so consequently of all ministers depending on [Page] the euerlasting priest our blessed Melchisedech Iesus Christ. As then there is a sound, & words to be required in Aaron and his sonnes, and all his successors; so a pleasant delightsome sound is very expedient and requisite, therefore were the tinkling bels of purest gold: the preachers words should not prooue harsh & distastfull to the hearer, but as Christs coate was without seame, so his word ought to be without reprehension: thus while he plants with Paul, and waters with Apollos, God will giue a wonderfull increase, to the multiplying of that blessed seede which as pure wheate shall be laid vp in the Lords garner the kingdome of heauen: thus shall he speake with Salomon these diure kephets, pleasant words.

Wise words must haue three circumstances, they must be

[...].

[...].

[...].

They must haue maturitie, paucitie, and pleasancie. 1. For the first, to auoide rashnesse in speach, that holy fatherHierome. giues a good aduise, Verba prius ad limā quàm ad linguam, words ought first to be filed in the heart, least they prooue [Page] defiled in the tongue, and the Greciansverba coctissima comptissima. say, [...], wise deliberation in speach is the midwife of all singularitie; therefore Dauid desires God to set a watch before his lips: and S. Iames wisheth each one to [...]. Iam. 1. be swift to heare, but slow to speake: for as Zenoph. saies, [...], &c. that venison is the most sweet which the huntsman takes with greatest sweat: so are them words most delightsome, that are most waighed in the ballance, not asverba—quae scita erunt si quaesita, satis ditata si meditata. abortiue borne before their due time, if we labour and study and seeke to speake as Salomon did.

2 Secondly for paucitie. Our words ought to be few, for in much speaking, there is much iniquitie: and Salomon saies in his morall diuine philosophie,Prov. 17. 27. He that hath knoweledge, spareth his words. We know nature hath set a double portcullis before our tongue, (our lips, our teeth) that it may learne not to presume to wander with Cain from the presence of the Lord, to dwel in the landClemen. Al. 2. stromat. Nod. instab. of Naid, as Clemens hath it, which word signifieth a flood, it must not be exorbitant like a flood of waters, that outstrips [Page] and oreflowes his banks: this Naid is oppositeEden deli [...]iae, whereon [...] comes. to Eden, as Clemens saies, so is multiplicitie of words to Salomons pleasant words. Thus also is the tongue as a guiltie poore prisoner, tied as it were in chaines, in fetters, and strings in the mouth, that it should not breake out in blasphemie against God, against man, against it owne soule.

The Hieroglyphicks, to vncloud wisdome,Orus Apollo did paint forth [...], heauen dropping deaw: like this drisling deaw is euen wisdomes speech, therefore the Prophet Ezekiel saies, Sonne of man, turne thy face towards Teman,—fac vt Ezech. 20. 46 stillet verbum, let thy words droppe toward the South, to wit, not in a shower but in a pearling deaw: for as Nazianzen saies well, [...],Naz. in orat. cont. Eunom. the sacietie of hunnie it selfe, though neuer so sweete, procures a vomit: so is it with all boundlesse vnlimited speech.

3 Thirdly, words ought to be delightsome, and they be twofold, either pleasing the outward eare, or touching the inward heart: of both which a wise man (who both is wont to doe things [Page] worthie to be spoken, and to speake things worthie to be done) must haue aHeb. 4. 12. excellent in the greeke. speciall care, but he must chiefely ayme at the heart with the word of God, which is liuely and mightie in operation, and sharper then a two edged sword, and entreth through, euen vnto the deuiding asunder of the soule and the spirit, and of the ioynts and the marrow, and is a discerner of the thoughts and the intents of the heart: his words must not be, sonantia, but sanantia, not manantia, but manentia, not hauing a meere sound but sound comfort, healing the vlcer, and taking out the core of concupiscence that lies hid in the heart: he must rather secare quam palpare, pungere quàm vngere, magis planctum quam plausum quaerere, speake words rather of sustentation, then of ostentation, not for the feeding of the fancie, but for the bleeding of the heart, to mooue thrilling drops of remorse, rather then teares of temporarie ioy. Words are most pleasant, when in speaking, euery circumstance is duly obserued: otherwise it is rather vnseasonable then in due time and place, like the [...]. foolish louer comming vnto his mistris [Page] (as Theophrastus saith) to banket andTheophrast. in characte re. de intempestinitate. make merrie with her when shee was deadly sicke of an ague, [...]. We see before what the Prophet Esai saith for this,Esa. 50. 4. The Lord hath giuē to me the tongue of the learned, to minister a word of comfort in due season, to the wearied soule.

A wise speaker that meanes to speake pleasant words, will regard time, place, subiect, obiect, and ende, and euery circumstance.

For place. Christ preached and taught in the Temple in the day time, and at night he betooke him to a retiring place for fitter praying, to the mount Oliuet: so Elias he praied vnder the Iuniper tree, Ionas in the belly of the whale, Ezekias vpon his couch, Daniel in the denne, Manasses in prison, the three children in the fierie fornace.

For time and subiect also. Thus Abigail the prudent wife of the foole Nabal the Carmelite, would not reprooue her husband (for reuiling Dauid, and dealing churlishly with him) whiles hee was drunke and too much merrie with wine, but in the morning most wisely, when [Page] he had slept out some of his folly and surfet, then shee told him of his fault and hunckish demeanour.

For obiect. We must in speaking vtter the truth without all sophistrie and equiuocation: for this proceedes from the deuill the father of lies: we must not be [...]. Herod. lib. 1. 1. Tim. 3. 8. Psal. 12. bele [...] valeb. like them historiographers in Herodians time who affected too much elegancy, and neglected veritie: like those [...], as Paul calls them, these doubletongued deacons, like thē in the Psalme, who doe speak with a heart and a heart: but we must deliuer the message of the Lord as becomes the wise Embassadours of so heauenly a King, euen these pleasant words of Salomon the preacher, to wit, the words of truth, information, reformation, consolation, saluation, such as doe inchaunt, and captiuate the spirituall eare.

Againe for the end: we are not to seeke our selues but the glorie of God, for the golden streames of inuention if they returne not their tribute vnto the maine Oceane of wisdome from whence they first issued, ayming at his glory, and magnification of his name, they are like the [Page] golden earings of the Israelits of whichExod. 32. 3. was framed the molten calfe they worshipped: and so we may say of euery circumstance.

These pleasant words that Salomon sought to speake, and which he, inspired by the spirit, did speak, are the words of God vttered by an Apollos both eloquent and mighty in the Scripture, such as will euen rauish and enthrall the vnderstanding, Clemens compares theseClemens in Protrep. words to Amphion and Arions sweete singing, whose dulcid and rauishing straines of musick inchaunted the wilde beasts, the stones, the trees, the birds: by the birds, saith he, are meant [...], light behauoured men, [...], &c. the serpents are men deceitfull, lyons stomackfull, wolues rapacious, stones are men senselesse: for, as he saith, they are more stupid then stones who are baptized or dyed in [...] the graine of ignorance: so the Gentiles are these stones, that worship stocks and stones, this word, this heauenly song of our celestial Arion, is able of these stones to raise vp children not onely to Abraham the father of many, but to God the [Page] father of all. Of these heauenly words eloquentBernard. vpō the words in the x. of wisdome, Iustū deducit, &c. S. Bernard the Omega of the fathers, speakes: Viae domini sunt viae rectae, viae pulchrae, viae plenae, viae planae: rectae sine errore▪ quia ducunt ad vitam, pulchrae sine sorde, quia docent mundiciem, plenae multitudine quia totus iam mundus est intra Christi sagaenam, planae sine difficultate, quia donant suauitatem. The wayes and wordes of the Lord are right, are beautifull, copious, and plaine, right without errour, because they direct to life euerlasting, beautifull without blemish, because they shew our deformity, copious & large for the number they comprehēd, for the whole world is comprized within the net of Christ: plaine without difficultie, because they sweetly rellish euery Christian tast: for as Bernard saith in another place, they are deliciosa ad saporem, solida ad nutrimentum, efficacia ad medicinam. Such words as the blessed▪ Apostles did exhibit our Sauiour Christ in, [...],Theodor. in ser. de mart. &c. not in his scarlet robes or goldē diadems, but they preached his pouerty, his thirst, his trauailing, his whipping, his gall and vineger, his pangs [Page] of death, they preached him crucified, in the knowledge of which Paul did so spiritually boast, that he cried out, God forbid that I should reioyce in any thing but in Iesus Christ, and him crucified, whereby the world is crucified to me, and I vnto the world: and sure the most pleasant words that will strike the deepest dint, and greatliest comfort the inward heart of a spirituall man, is them of the blessed crosse of Christ, though to the cursed Iewes a scandale, and to the Gentiles foolishnes. But as Plutarch saies that sweetest harmonie and melodie is made of Asses bones, so the greatest comfort redounds vnto the distressed soule by this [...], this foolishnesse of preaching, this of theVnto the Iewes a stū bling block, vnto the Gentiles foolishnes. 1. Cor. 1. 23. Luk. 19. foolish tree of the crosse of Christ, as the Gentiles tearme it: and assure we our selues that as Zacheus could not see Christ before he clambred vp into the Sycomore, that foolish figtree, so without the knowing of this foolish tree, this tree of the crosse of Iesus Christ, if we doe not with little Zacheus, little in our owne conceit, climbe vp into it, we shall neuer come to see Christ, but beeing [Page] pestred and crowded with the throng of our infinite sinnes, we shall be prest to death, euen to the second death of the soule, beeing hurried headlong to Tophet, that obscure land couered with the fog of death, euen the kingdome of euerlasting darkenesse: from which the Lord of his infinite mercie deliuer vs.

Nor doe I here patronize your fieriebraind Sermon-mongers, who haue more mother wit then Fathers wisdome, for they can not away with the Fathers: who will preach whole daies together, God knowes how rudely and slenderly without the maiestie of the Spirit, beeing like vnto your brasen cocks or leaden conduit-pipes running all day, but flowing backe againe vnto the streame, from whence the water was deriued; so still day by day flowing with the same moisture, preaching at least the same, next yeare, they had this. This is not Pauls foolishnesse of preaching, but a foolish preaching, when with vnwashen hands and vnlauerd hearts, they will handle the holy things of the sanctuarie, speaking without due preparation. These can neuer speake Salomons diure kephets, [Page] his pleasant words.

But were Salomon the preachers words so pleasing, so delectable, so comfortable? Then giue me leaue (amongst a whole rout of indecent pastours) to single out onely foure principal forts, which both with my tongue and pen are worthily to be taxed. Which I may fitly shadow out by foure manner of birds.

The Lapwing.

The Bitter.

The Lenit.

The Estridge.

1 First the Lapwing, or rather lackewing, for these will needes flie before they be flidge, and sing before they haue learnd to tune any spirituall note: they feede the flocke, before they are taught to weeld the shepheards crooke: they sit in Moses chaire, not hauing learnd to read a lecture, before they haue sit down at the feete of Gamaliel: at least like the Mustela or weasil, which as the NaturalistMustela. saies, doth aure concipere, ore parere, conceiue in at her eare, and bring forth at her mouth; so what onely they haue heard and writ from others tongues, not digested by their own industrie, nor suggested [Page] by the blessed spirit, that are they wofully with childe withall, vntill rash folly hath plaid the midwife, & deliuered them of a bastard issue. Those too forward runne with the shell on their head, crying with the Poet, ‘occupet extremum scabies,’ ill happe light oth' hindmost: they are like vnto Ahimaaz, who when Cushi was runne before to bring Dauid newes of Abshaloms death, said vnto Ioab, Yet2. Sam. 18. 23 what & I run too? These abortiue monsters, if I may so tearme them, haue like the Gyant in the battell of Gath, in their2. Sam. 21. owne conceits, sixe fingers on a hand, and sixe toes on a foote, for action and motion they surpasse all; when as, GodIudg. 1. 6. knowes they are like Adonibezech, who had the thumbs of his hands and feete cut off. Plinie writes of the Almond tree that it buds in Ianuarie, and brings forth fruit in March: to which these worthily may be likened, beeing so preproperous and bold to were Aarons Ephod and his linnen garment before they be fit to put on the Christians cloake, wherofTertullian. lib. de pallio. Tertullian speakes; who will touch the holy things before they wash themselues [Page] at the brasen laver of the sanctuarie, wanting both the Vrim of knowledge, and Thummim of integritie: they ranne, saies the Spirit, but I sent them not, and we knowe none can preach but he that is sent. Those may be likenedRom. 10. 15. to nothing so well as to your quilled iacks of virginalls) so that they lift vp themselues and strike the wire or string whether in tune or out of tune, theyCeuodi▪ heb. but Septuag [...]. vid. Mollerum doctissim. haue done too to well. The tongue is called a mans glory, so Psal. 16. 9. wherefore my heart is glad, and my glorie reioyceth, &c. so awake my glorie, awake my lute and my harpe, &c. Psal. 57. because there is no other visible part wherof we may more boast and glorie in, then in our tongue, beeing that part by which we most glorifie God: now then these penne-feathered preachers in handling those diuine mysteries so rashly without knowledge, they doe make that their ignominie which should be their glorie: which Salomon well considering, giueth this aduise, especially in speaking of God, Be not rash with thy mouth, norEccl. 5. 1. let thy heart be hastie to vtter a thing before God: for God is in the heauen, [Page] and thou on the earth: therefore let thy words be few. It is a great fault in yong, light prizd, and vnlearned heads, to loue to be in motion, as the worst starres be vsually most prodigall of their worthles influences. We may see the difference of old wise men and young fooles in the very wheeles of a clock: the great wheeles they turne about the slowest, and the lesser run about the fastest, but we see the great ones are the cause of motion in the lesse, and the lesse be sooner worne by much. Which should make our greener heads more highly to esteeme the hoarie heires in whose brests time hath treasured vp a greater portion of wisdome by their long experience. Let them of younger yeares, especially not infranchiz'd into the happy liberty of the sonnes of Leui, not presume to take the place of Bezaliel and Aholiab before they can tell how to handle an instrument for the squaring and hewing of the stones in the building of the Lords house; let them remember but [...], the [...]. fiue yeares silence that Pythagoras inioyned his hearers, and sure they will not be so lauish of their tongues. By those, [Page] the Royall tribe of Leui is too much abased and contemned, and it were very expedient that a stricter inquisition were made for such by our reuerend Fathers in God, and by other the eminent Prelates and officiaries, who cary as well fasces as securim in their hands. Surely, surely Ezechiel should first eat the rowle and then he must prophesie, first he mustEzec. 3. 3. be concha to containe, and then caualis to let flow, or else he wants the first ornament of speach which is maturitie, and so he can not vtter Salomons diure kephets, his pleasant words.

The second sort is the Bitter, too bitter indeede to plead nothing but lawe & iudgement to a distressed soule, plunging them deeper ouer head and eares in the pit of desperation.

Marlian in his topography writes, thatMarlian in his Topograph. Rom. lib. 5. 25. vide etiam A. Gel. 5. 12. at Rome they had the temple of Dea Fobris, and mala Fortuna, of Goddesse Feuer, & Ill Fortune, which saies he, they worshipped, non vt iuvarent, sed ne obessent, not that they might helpe them any waies, but least they should hurt them: And so I feare me may many auditories doe with their indiscreet shephards, who [Page] neuer whistle but openly let loose their dog, who feede with too much tart vineger, no pleasant foode, by whome the hearers often grow more hard-hearted and more obstinate in their sinnes, by ayming at them so personally, and giuing them so downe strokes in that holy place of diuine exercise. We see the obdurat's marble stone is cut not with hard iron but with softer lead, so mildnes often is the onely meanes to win an vnrelenting hard heart to God, that is as steeled and frozen in the dregs of sinne. The Lord God almightie was not in the whirlwind that rent the rock and mountaines, nor in the earthquake, nor in the1. King. 19. fire, but in the still voice, to intimate that God wons in the spirit of mildnesse most.

There was no noise of hammer or other instrument heard while the blessed1. King. 6. temple was a building. He is the most wise who comes most neare the nature of Noahs doue, that brings the oliue braunch of euangelicall peace in her mouth, better farre then the black rauen, who brings legall death pictured vpon his dismall wings. Yet notwithstanding [Page] in wisdom there must be a medlay both of law and gospel, to sing with the sweet singer of Israel both of mercie & iudgement. A true preacher should be like one of Ezechiels cherubins who had two faces,Ezec. 41. 19. one of a man, another of a lion, the one fierce the other mild, the one the visage of the law, the other the countenāce of the Gospel: he must as well blesse on mount Gerasin, as curse on mount Ebal: he must shew the arke wherein there is as well the manna of consolation, as the rod of correction. There is a blessed tract between Borez and Senah for Ionathan and his armour bearer to climbe vp vnto the garrison of the Philistins, and happie is that Ecclesiastes, that preacher; that cā finde this golden meane, he shall speake Salomons Diure kephets, his pleasant words.

3 The third sort is your Lenit, who makes the pulpit a cage to sing placentia in, to sing a Lullabie to Salomons sinnefull sluggard, who lyes snorting fast a sleepe vpon the downie bed of iniquitie & securitie. Those are they that haue a [...]. [...]. [...]. flexible tongue, as Nazianzen saies, like them in the theaters, who wr [...]stling publikely [Page] doe not strictly obserue the lawes of valiant wrestling to winne the glory and cary away the prize from those chā pions they contend withall, but onely doe vse such sleights as doe (as he saith there) [...], steale away the eies of the ignorant, and violently cary them away to admiration, to extoll their actiuitie. Those are they that sew pillowes vnder sinners elbowes, onely singing to the sweete dulcimer: seeking for too nice tricks of invention, euen as Saul sought for his fathers asses. They doe in giuing the bread of life, that I may vse ClemensClem. paed. 2. 1. his elegant words, [...], that is, effeminate and sift out the wholsome strength of wheat,of [...], caupo vel propola. 2. Cor. 2. 17. [...], as Paul speakes, that is, making merchandise, or as the word signifies, playing the craftie vintners with Gods word.

It is said of Salomon that euery three1. King. 10. 22. yeare he had the ships of Tharsish come ladened home with gold, siluer, ivorie, apes, and peacocks: I feare me the great Salomon king of heauen and earth, has some shippes that doe more then once a [Page] yeare bring into his sacred sanctuarie little gold and siluer, but a great deale of apes & peacocks, onely delighting those who are called of the Apostle, [...],2. Tim. 4. 3. such as haue itching eares.

These bring to Iairus his reuiuedMark. 6. 43. daughter musick for meate, and yet not that which is the Christians best musicke the Recordor, to make both her & vs remember our selues, & call to minde how grieuously we haue offended our most good and gratious God. The best preacher sometimes should thunder like Bonarges Iames & Iohn the sonnes of thū der, should blow the spirituall trumpet seuen times against the walls of Iericho, the partition wall of sinne that makes a separation between Iesus Christ and vs, should cry alowd and spare not, should drumme the march of Christs comming to iudgement attended on with millions of Angels and archangels into the dull & deafe eares of all impenitent libertines, with the terrible thundercracke of the blessed and powerfull word of God to rouse them vp, who are almost like theArist. Ethic. 3. 7. [...], &c. Celts in Aristot. who are, as he sayes, mad & without all passion and f [...]le, whome [Page] neither earthquakes, nor feareful noise of invndation [...] euer mooue. Giue me that blessed man of God, that truly annoynted of the Lord, who like the thūder can pearce & wound the inward heart, make the haire to stand vpright, the flesh to tremble, as Felix did, the ioynts of theAct. 24. 26. loynes to to be loosed, the knees to knocke one against the other, as Beltashars, Dan. 5. 6. who can leaue Pelaieiah the sonneEzech. 11. 13 of B [...]naiah for dead; he, he is the preacher, and those his words in their sutable and right obiect, are Salomons diure kephets, pleasant words.

4 The 4. sort is your Estridges, whoPierius Hierogl. haue wings but flie not, so they haue gifts peraduenture & tongues but speake not. Of whose learning (beeing like concealed land) we may say as Ptolomaus Philodelphus in his letters to Eleazer, of the hebrew Bible vntranslated, [...];Epiph. lib. de mens. & pon. what good can redound vnto a man, either by a treasure hid, or a fountain sealed vp Worthy Ernestus Duke of Luxeburge caused a burning lampe to be stamped on his coine with these foure letters A. S. M. C. [Page] by which was meant, Aliis seruiens me ipsum contero, by giuing light to others I burne out the lampe of my owne life: If he thought this to be the duty of a secular prince; how much more should we thinke it the dutie of a spirituall prophet, of one that is set apart for the holy function of the ministerie, to spēd his happie daies in Gods seruice, to preach in season & out of season, neuer to giue ouer but to runne the race with chearefulnesse vnto the gole and end of his life, knowing that his labour shall not be in vaine in the Lord.

We know the Heffers that carried the arke, they went lowing continually: but these Estridges, these Heffers, these fatte Buls of Basan, they neuer low, at least so low that none can heare them, or if they doe, it is but tanquam partus Plinie. Elephantinus, as Elephants bring forth, that is once in ten yeares, and well too, if they themselues who duly looke for their tithes at mens hands, will giue the tenth yeare as tithe to God.

These men doe not giue that portion of meate in due time vnto the hungerstaruedLuk. 12. 42. [...]. soules: with Demosthenes they [Page] doe pati argyranchen, they are molested with a siluer squinancie, mute as S. Mathews fish with twentie pence in his mouth: they haue bought a farme, purchased possessions, bought a yoake, nay a hundred yoake of oxen, and yet all them teames of oxen can not draw them out vnto the plow of the sanctuary, vnto the solemnization of the mariage of Iesus Christ and his blessed spouse. Whom for their securitie and supine negligence we may tearme as Athanasius cals the wicked that florish like a greene bay treeAthan. quaest. ad Antioch. quaest. [...]8. in this world, [...], hogs that are larded for the day of destruction: And the Lord Iesus open their eies that they sleepe not in death, nor suffer the slumbering soules of Christs flocke committed to their charge to become as fuell for hell fire; and that they may at the length after their long scandalous silence speake Salomons diure Kephets, his pleasant words.

3

Lastly, In one word I will couch all: [Page] the proiect comes to be considered. He sought to find out, that was his care and studie, he beate his braine about this to speake pleasant words. The hebrew word bickesh, doth signifie with an earnest endeauour and care to find out a thing, euen as a mettalist would search for a golden minerall, or as a merchant for a prizelesse orient pearle: and this Salomon he did no doubt by them foure christian exercises in Augustine; Lection, meditation, August. descala parad. oration, contemplation: neither are (here by the way) meditation, and contemplation, to be confounded, as some dote: for meditation is a painfull searching out of the hidden truth, and contemplation, a ioyfull wondermēt at the truth reuealed. Thus Salomon he sought to find out this pretious pearle of pleasant speach with all industrie. If then, in breefe, Salomon who was inriched with an extraordinarie knowledge and wisedome, that he might worthily threby be esteemed and tearmed the [Non such] for wisedomes residence, the very quintescence of science, the pretious balme of the wounded soule; If he, I say, did studie to be wiser, did seeke carefully to [Page] speake pleasantly; then let vs who cannot espire to his heauenly pitch, striue with might and maine to grow in all good gifts, from grace to grace, from knowledge to knowledge, from faith to faith, from vertue to vertue, vntill wee become perfect men in Iesus Christ: and let vs carefully indeauour that the meditations of our hearts, and the words of our mouthes, may euer be acceptable to God our strength and our redeemer: that we may speake these diure kephets, Salomons pleasant words.

And by your leaue, here we may taxe a fourth sort of teachers, insinuated in this our text, which fitly might be called psittaci, plain parrats, but that they cā not crie Aue Caesar: I meane our extemporarie start-vps, who without preparation, premeditation, feare and trembling, are wont to speake of the mightie name of Iehoua: they neuer seeke with Salomon & studie to speak these pleasant words. We know Gedeons souldiers held in one handIudg. 7. a trumpe, in the other hand a lampe, and so should euery dispenser of the word, who are the Lords souldiers to fight his battaile against the kingdome of sinne, [Page] Sathan, Antichrist, and the wicked world, they should, I say, hold in one hand the trumpe of the word, in the other the burning lampe of spirituall vnderstanding and meditation; they should both speake and see what they speake: for cursed is he that doth the worke of the Lord negligently. Those are theyIer. 48. 10. whose fiery deuotion is not managed by discretion; they wholly relying on Dabitur in illa hora, as if they had the spirit of God at commaund, which as elegant Nazianzen (whom I cannot mentionNazianz. in orat. Pentec. too often) saies [...], heriliter non seruiliter, it is present to vs all in dominion, not subiection, as a Lord, not as a seruant: and these are our Donatists and Brownists, men of separation, who are wont to vse such excursions in their preaching, wandring in the wildernes of wofull digressions, when they are the furthest from the mark shewing the hottest zeale and vociferation, like your bastard plouer that beeing furthest from her nest will euer cry the most. The zeale of Gods house did euen eate vp Dauid, but they with their irregular zeale haue eaten vp the [Page] house of God. These are vsually your hot spurres against the state, against Caesar, against the Gordian knot of the two worthy kingdomes, against necessary tributes, princely and noble recreations, against our reuerend prelates blessed hierarchy & all spirituall gouernement, running in a fierie indiscretion they know not whether like Iehu the sonne of Nimshi that droue the coach as if hee had beene madde, crying and shouting for a reformation (or rather a deformation,) for a new presbiterie and sage senioury, and for our, our gouernement downe with it, downe with it euen vnto the ground. And it were very necessarie, that in many places of this land, they beeing growne vnto the height of Brownisme, drawing an infinite troupe (of the brainesick commonalty especially) from their loyable allegeance, that these eares of cockle and darnell were quickly cropt, or their heads were pruned off in time, and that these little foxes were taken with a quick sent and a full crie, which will in time (if not prevented with the hand of wisdome) in my simple iudgement, waighing with my [Page] selfe some priuate circumstance, by a giddie and headie commotion, by their burning firebrands of sedition set a wild fire on the vineyard of the Lord, which the Lord in mercy forbid: pardon me, O Lord, if in a feruent zeale of the peace of our Sion, I may seeme as a rigorous and mercilesse inueigher against those schismatikes who violently would raught away the oliue branch of vnitie from the mouth of thy spotlesse doue: and, O pray for the endlesse peace of Sion, they shall prosper that loue thee, peace be within thy walls, and euermore plenteousnes within thy palaces: and I charge you, you by an oth, O ye daughters of Ierusalem, ye that are well-willers vnto Sion, euen by the roes and the hindes of the field, that ye waken not and disturbe this blessed spouse of Christ, least that her comely garment, her vestment of honour and tranquility be cut like Ieroboams coat in twelue peeces; which, if those smokie firebrands be not in time put out, ciuill dissention is like to bring to passe.

Neuer was there in open speach, especially by them, (and others too) who [Page] haue not taught their tongues to speake Salomons pleasant words, so great contempt of state, nobilitie, magistracie, learning, religion, and of God himselfe as now, as if Lucifer had broke loose from the chains of deepe darknes, & had possessed mens hearts & tongues: Fastus festus, literae sunt liturae, curia spuria, sacerdotium sacrum otium, Musae muscae, religio religatio, heluones Hellenes, iusiurandum iocus, honos [...]: Proud contempt is their best feeding content: with them, learning's a blemish, the court a bastard, our ministery vnhallowed securitie, the Muses like flyes too many in a swarme, Religion a bannishment, gluttonisme a merry Grecisme, cannon othes are forsooth but Lady Lingua's recreation, and Honour is made a foole vpon a stage: witnesse some of our audacious theatres, now made as spanish strappados for luxations, like Pityocamptes his bendingPlutarch. in Thess. pine-trees to racke the best good names, persons of state, and Vniuersities withall, too to intolerably permitted in that.

O blessed, and thrise, and euer blessed God, to what a dead low ebbe of grace [Page] is this world growne to now, for irregularity both of speach and action? How are the bitter waters of Marah distilled [...]ō the sweetest flowers? Gods abundant graces are prooued the limbecks and the seminaries of all vices: the most men are hardly yet in the Christ-crosse-row of Christianity, babes and infants in diuine knowledge, who haue not yet learnd to speake; rather spellers then gospellers.

Let vs euery one, euen euery one from the eminent Cedar vnto the lowlyest shrub, seeke to imitate Christ Iesus as in all our actions, so in all our speeches, of whome the blessed Euangelist speakes thus, frō the very mouth of his enemies; Neuer man spake as this man doth; the Church therefore the spouse of Christ, being enamoured with him and with his comfortable words, she thus begins her sacred Canticle, Let him kisse me with the kisses of his mouth: that is, cum eius Pellican in Cant. 1. cap. dulci alloquio, with his sweete and honie-flowing speach: as if thus she should breake out into a feruent passion of her loue, saying; O sweete Iesu, thou fountaine of the gardens, thou well of liuing waters, thou fountaine of Bethlem, thou [Page] Ocean of blisse, thou minerall of all perfection, thou heauenly manna the bread that came downe from heauen, thou that art hony to the mouth, and harmonie to the eare, a iubile to the heart, loe I, O Lord, am sicke of loue, of the loue of thy lawes, which are dearer to me then thousands of gold and siluer: comfort me, O comfort me with thy heauēly words the balsame of my wounded soule: O Lord, O my deare Sauiour, list vnto me that I may so list to thee as the Hart brayeth & panteth for the riuers of waters, so my soule panteth and thirsteth for the riuers of Paradise flowing and gushing out of thy mouth: O Lord kisse me I beseech thee with thy lips, that distill downe the pure myrrh of sauing doctrine. Lord, O my Lord (for thus my liuely faith imbraceth thee) thou hast kissed me by Moses, by the Prophets, these brightsome lamps, that now are consecrated to th'euerlasting shrine, at their blessed lippes, their learned lips a long time haue I bin fed: now, O Lord, I humbly sue for the kisses of thy mouth, of thine own mouth: say thou vnto my soule, I am thy saluation: let these my poore praiers be as powerfull [Page] aduocats and suppliant oratours to plead for mine vnworthines: I know the impure vessells of mine eares, are vnfit to drink in so heauenly a moisture of grace, beeing neither seasoned nor sufficiently capacious to intertaine thy hallowed word the food & manna of my soule: yet Lord thou that openest & no man shutteth, thou canst open my heart as onceApoc. 3. 7. Act. 16. 14. thou didst the heart of Lydia for sacred attention, O let me claime that interest in thine vnspeakeble mercies: let me take a faire coppie out of thy mouth, that I may learne to speak: thy words deliuered in their due place are like apples of gold with pictures of siluer, they are as flagons of refreshment, O stay me with these flagons, and comfort me with these apples, for I am sicke of loue. Thy words are the sweet sauour of life vnto life to euery one2. Cor. 2. that doth beleeue. The precious spikenard ointment in the alabaster boxe, theMar. 14. 3. sacrifice of Noah sweet smelling in godsGen. 8. nostrils, Aarons holy incense, the Queene Exod 30 34. 1. King 10. Matth. 2. 11. of Sheba her sweet odours, the wisemens frankincense, the fragrant orchard of Alcinous, they are but as the putrid smells of Golgatha, nothing in compare with [Page] the sweete perfume of thy heauen-dropping deaw of those thy surpassing pleasant wordes. Thus the spouse of Iesus Christ in a sanctified deuotion, thirsts after the words of Christ as well for her speaches imitation, as for her sorrowes limitation.

And thus let vs all in the feare of God, as wee tender our owne dearest soules, ransomd with the prizeles blood of Iesus Christ that immaculate lambe: propose him vnto our selues the liueliest patterne of all complete perfection, in whome was hid all the treasures of wisdome, sanctitie, and knowledge: let vs adore and kisse in all humilitie of soule and bodie his worthy footsteps, whose happy tract will lead vs vnto immortality: and let vs humbly craue at Gods hands to giue vs hearts, and hands, and tongues malleable for good impressions, that we may thinke, and doe, and speake what is most pleasing in his sight. And let vs for our speach, which most concernes our text, remember that one verse of Dauid, which the good old Heremit Socrat scho. lib. 4. 18. Psal. 38. 1. Pambo could not learne in nineteene yeares, I said I will take heed vnto [Page] my wayes, that I offend not in my tongue: calling to minde how many by their tongues haue lost their lands, their liberties, their liues and all, to the wofull preiudice of their posteritie. And if either this or any other way we do offend, if in the day time with Penelope we weaue the spiders webbe of sinne, ah let vs at night by teares vntwist it, and by our true repentance, let vs dissolue our soules into sighes, and melt our braines into brinish teares to lauer and rinsh away our crimsen deep-dy'd spots. And grant, good Lord, that we who haue too long serued Satan by Indenture, writing it with our tongues, in this the pen of too ready a writer, subscrib'd it with our hearts, dated it euen from our very infancy, seal'd it with the kisses of our lips, deliuered it in the presence of many witnesses, our consciences, God, Angels, men, and euery creature, may now at last haue this our grieuous bond cancelled by thy mercy, O sweet Lord, since to remit a sinne is no lesse, nay greater glorie then to reuenge it. And if we chaunce to lull and hush our selues a sleepe or slumber in future senfuality, O thou the keeper [Page] of Israel, who neither slumbrest nor sleepest, rouze vs vp with the shril sound of the trūpet of thy fearfull iudgement; that wether we eat or drink, or what ear we doe, we may with holy Hierom say, Me thinks I heare the trumpet of the Lord sound these words shrilly in my eares, Arise ye dead, & come to iudgement. And though the most of vs all here convented in Gods presence this day (God knowes whether any one excepted) sold our selues to sinne by ignorāce in the Aprile, the forenoone of our yeares, graunt good Lord, that in the afternoone & the cold December of some of our daies, we may dedicate and wholly deuote our soules and bodyes to thy seruice ô sweet Sauiour, according to our ful determination, that at what watch soeuer it pleaseth thee to come, we may be found prepar'd invested with the wedding garment, clad with the pure and snowie robes of righteousnesse, and so with Ioshua and Caleb, the little nūber of them that shall be sau'd, we may happily enter into the land of promise that heauenly Canaan that flowes with milke and honie of all eternity, that heauenly Ierusalem [Page] the city of the Saints; whose walls are built of pretious stone, whose gates are pearles, whose porters Angels, whose streetes are pau'd with gold that farre surpasse the gold of Ophir, throgh which doe glide the chrystall streames of life, which whosoeuer tasts shall neuer thirst againe, where God is the Angels sunne and euer shineth, the Alpha of all true and euerlasting ioy, and the & ohgr;mêga of all sorrow and anguishment, in whose presence is fulnesse of ioy, and at his right hand pleasures for euermore: whether he bring vs that so dearely bought vs, euen Iesus Christ the righteous, thy Christ O blessed Lord, but our sweete Iesus, to whom with thee, O Father, and the holy Spirit, we in loyaltie of heart, and lowlines of affection, doe ascribe all honour, glory, & dominion this day, this howre, and euermore.

Amen.

FINIS.

[Page]

Information about this book

Title statement

Salomons sweete harpe consisting of fiue words, like so many golden strings, toucht with the cunning hand of his true skill, commanding all other humane speech: wherein both cleargie and laitie may learne how to speake. Preached of late at Thetford before his Maiestie, by Thomas Walkington Batchelour in Diuinitie, and fellow of S. Iohns Colledge in Cambridge.

Walkington, Thomas, d. 1621.

Edition statement

1608

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Text Creation Partnership,

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Date

2003-11 (EEBO-TCP Phase 1).

ID [DLPS]

A14670

ID [STC]

STC 24971

ID [STC]

ESTC S119399

ID [EEBO-CITATION]

99854606

ID [PROQUEST]

99854606

ID [VID]

20033

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Early English books online.

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(EEBO-TCP ; phase 1, no. A14670)

Transcribed from: (Early English Books Online ; image set 20033)

Images scanned from microfilm: (Early English books, 1475-1640 ; 1044:24)

Source

— Salomons sweete harpe consisting of fiue words, like so many golden strings, toucht with the cunning hand of his true skill, commanding all other humane speech: wherein both cleargie and laitie may learne how to speake. Preached of late at Thetford before his Maiestie, by Thomas Walkington Batchelour in Diuinitie, and fellow of S. Iohns Colledge in Cambridge., Walkington, Thomas, d. 1621..

Extent

[10], 76 p.

Printed by Cantrell Legge, printer to the Vniuersitie of Cambridge,. [Cambridge] :: 1608.. (Reproduction of the original in the Henry E. Huntington Library and Art Gallery.)

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