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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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 the 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 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 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 Naturalist 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 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 o th' hindmost they are like vnto Ahimaaz who when Cushi was runne before to bring Dauid newes of Abshaloms death said vnto Ioab Yet what I run too These abortiue monsters if I may so tearme them haue like the Gyant in the battell of Gath in their owne conceits sixe fingers on a hand and sixe toes on a foote for action and motion they surpasse all when as God 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 wherof Tertullian speakes who will touch the holy things before they wash themselues 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 likened 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 they 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 nor let thy heart be hastie to vtter a thing before God for God is in the heauen 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
of Severus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he harboured one thing in his brest and hatched another thing in his tongue Thus Ananias and Saphira plaid 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 cymball of Gods glorie Salomon had that blessed preacher that sanctified Prophet who spake from his heart as the Spirit gaue him vtterance Whose 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 sure 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 his 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 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 refresh the thirstie Israelites withall euen like the bread and water that comforted the soule of Eliah vnder the Iuniper tree euen like the flagons apples the spouse 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 did 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 the 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 like them words of the Prophet Esay The Lord hath giuen to me the tongue of the learned to know how to minister a word of comfort in due season to the wearied soule Thus spake he in his three-folde 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sweete instrument with many harmonicall strings thus was he like Athanasius who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a gratious and sweete vtterance thus like Plato the bees as it were did hiue and make the hunni-comb in his mouth thus was he like an Apollos cloquent and mighty in the Scriptures He whose wisedom the Queene of Sheba came afarre to 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 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 cannot speake for I am a childe Or with Moses the man of God O my Lord I am not eloquent neither euer haue beene but I am a man flow of speach and flow of tongue Or with the prophet Esay Woe is me for I am a man of polluted lippes Therefore for the breaking of this little peece of bread I will vse Bernards inuocation 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 water 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 In the vnfolding of which we will onely trust on thy merciful aide O Lord 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
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 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 from Bozrah who trod the wine-presse of Gods wrath alone he that sate vpon the white horse whose eyes were like a 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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 set 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 place 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 Nazianzen saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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-mentioned 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 Salomon is caled Iedidah by Nathan the Prophet at the command of the Lord the word 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 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 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 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 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 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
set a watch before his lips and S. Iames wisheth each one to 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 as 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 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 land of Naid as Clemens hath it which word signifieth a flood it must not be exorbitant like a flood of waters that outstrips and oreflowes his banks this Naid is opposite 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 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 worthie to be spoken and to speake things worthie to be done must haue a 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 quà m 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 as Theophrastus saith to banket and make merrie with her when shee was deadly sicke of an ague 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We see before what the Prophet Esai saith for this 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 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 like them historiographers in Herodians time who affected too much elegancy and neglected veritie like those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Paul calls them these double-tongued 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 golden earings of the Israelits of which 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 these 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 father of all Of these heauenly words eloquent 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
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 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 hunger-starued soules with Demosthenes they 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 tree 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 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 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 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 hand 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 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 they 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 mention 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 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 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 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 bending 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 is this world growne to now for irregularity both of speach and action How are the bitter waters of Marah distilled â—oÌ„ 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 froÌ„ 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 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 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 heaueÌ„ly 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 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 once 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 one that doth beleeue The precious spikenard ointment in the alabaster boxe the sacrifice of Noah sweet smelling in gods nostrils Aarons holy incense the Queene 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 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 Pambo could not learne in nineteene yeares I said I will take heed vnto 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 of Israel who neither slumbrest nor sleepest rouze vs vp with the shril sound of the truÌ„pet 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 ignoraÌ„ce 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 nuÌ„ber 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 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 Northampt. Iulian in his Casar Patricia Plebeia Plin. 15. 29. Virg. Gen. 2â— 17. 1. King 14. Exod. 15. 23. Ioh. 5. Mar. 11. Ier. 11. 16. Iud. 12. Reu. 22. 2. Plin. l. 8. 36. nat hist. Ioh. 2. 10. Prov 10. 24. so Ier. 3. 15. Gen. 29. 2. Heb. 5. 12. Nazian in orat de Pent. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A. Gell. 7. 16. Theocrit eidyll 22. Vbivis auro contectum Amos 8. 11. Psal. 106. 15. Marcus Heremita in l. de lege spirituali i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answ iehouah Matth. 21. 9. Matth. 27. 22. Cypr. lib. de vâ—it Eccl. 1. Sam. 25. 25. Plato Ioh. 7. 46. 2. King 2. Thaodoret Serm. 3. Naz. in orat de laudibus Athan. Herod l. 2. Act. 5. Lingua her ba nascitur iuxta fontes Plin. 24. 19. Psal. 55. 14. Ecclesiastic 21. 26. Exod. 15. 27. â— King 19. 6. Cantic 2. 5. Aristae in suo â—b de Sept. 〈◊〉 Ioseph 12 2. Exod. 32. 2. Esa 50. Origen in his prelude before the Canticles Plutarch Nazian epitaph Basil. Gyraldus Act. 18. 1. King 10. Ierem. 1. 6. Exod. 4. 10. Esa. 6. 5. Bernard in Cant. 2. Sam. 23. 15. Xenoph. 7. institut Cyr. 1. King 4. 32. Evdill 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. King 10. 10 1. King 10. 23 1. King 8. 63. Eccles. 3 9 10 1. King 5. 15. Ecclesiast 2. Dan. 6. 10. 1. Pet. 2. 11. Mercerus ex Baua bathra Ruth 2. 8. Aug. de civ dei 17. c. 20. ad Faust Manich l. 22. c. 88. per tot c. In Psal. 126. in the midst of the enarration Bacchiar ad Ianuar. de lâ—psis recip med cap. Tertull. ad Iudaeos a litle from the ende Iren. 4. haeres 45. August cont Donatist Esa. 63. 1 2 3 Reuel 19. 11 12 13. 1. King 11. Ambrose vpon S. Luke Ecclesiast 47. Hierom. in 43. Ezech. Prov. 24. 32. Septuag Nazian orat de Sanc bap Cyrill Baechiar ad Ianuar. 2. Sam. 12. 25. Luk. 13. 28. Eccl. 2. 12. Sannazarius Erasm in vit Origen Hierom. cahal congregavit Ecclesiast 12 Nazian orat â—â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ier. 6. 4. Martial distich Eccl. 11. Amos 6. Pol. Virg. Angl. hist. l. 7. ad finem Eccles. 1. 1. Theodor. 1. Cor. 1. 21. Eccles. 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil in his oration of Christs natiuitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. l. 2. contra vituperatores vitae Monast. Exod. 17. Gen. 41. 2. Sam. 8. last Psal. 78. so 2. Sam. 5. 2. Isa. 49. 23. Gen. 41. 43. Abrech Ragnah wherupon regnum comes signifies pascere regere Exod. 39. Reu. 20. Ioh. 16. Act. 27. 8. 2. king 3. 15. Lucian in Pseudolog Esa. 57. 20. Ezech. 10. 10 Prov. 25. 11. Athan. p. 288 Homer Exod. 39. Lust. Mart. in dialog cum Tryph. Iud. p. 202. Hierome verba coctissima comptissima 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 1. verba quae scita erunt si quaesita satis ditata si meditata Prov. 17. 27. Clemen Al. 2. stromat Nod. instab Eden deliâ—iae whereon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes Orus Apollo Ezech. 20. 46 Naz. in orat cont Eunom Heb. 4. 12. excellent in the greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophrast in characte re de intempestinitate Esa. 50. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herod lib. 1. 1. Tim. 3. 8. Psal. 12. beleâ— valeb Exod. 32. 3. Clemens in Protrep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bernard vpoÌ„ the words in the x. of wisdome IustuÌ„ deducit c. Theodor. in ser. de mart Vnto the Iewes a stuÌ„bling block vnto the Gentiles foolishnes 1. Cor. 1. 23. Luk. 19. Mustela 2. Sam. 18. 23 2. Sam. 21. Iudg. 1. 6. Tertullian lib. de pallio Rom. 10. 15. Ceuodi heb but Septuag 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vid. Mollerum doctissim Eccl. 5. 1. 〈…〉 Ezec. 3. 3. Marlian in his Topograph Rom. lib. 5. 25. vide etiam A. Gel. 5. 12. 1. King 19. 1. King 6. Ezec. 41. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. paed 2. 1. of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caupo vel propola 2. Cor. 2. 17. 1. King 10. 22. 2. Tim. 4. 3. Mark 6. 43. Arist. Ethic. 3. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Act. 24. 26. Dan. 5. 6. Ezech. 11. 13 Pierius Hierogl Epiph. lib. de mens pon Plinie Luk. 12. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athan. quaest ad Antioch quaest â—8 August descala parad Iudg. 7. Ier. 48. 10. Nazianz. in orat Pentec Plutarch in Thess. Pellican in Cant. 1. cap. Apoc. 3. 7. Act. 16. 14. 2. Cor. 2. Mar. 14. 3. Gen. 8. Exod 30 34. 1. King 10. Matth. 2. 11. Socrat scho lib. 4. 18. Psal. 38. 1.