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.
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 was as yet to any like the Poets Tenedos statio malefida carinis 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 ore-flowing 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 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 as well as a faire fac't Rachel foolish Rehoboams shecles of brasse as well as the golden shecles of wise Salomon the distastfull and bitter waters of Marah as well as the well-relishing and wholesome waters of Bethesda the 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 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 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 these doe edifie and feede and fat the soule for the lippes of the righteous that preserue knowledge doe feed many they are like the well of Iacob that watered three flocks I meane the court the countrey and Bethel They haue both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that I may vse Nazianzens word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 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 dreamed they had taken with their hooke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 famine which sends a leannesse to the soule that 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 but 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 but when he was on the crosse Hosineca hosanna that is saue vs now hosineca that 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 the one vnto Christs coate without seame the other to Ieroboams coate cut into twelue pieces Now as Abigal said of Nabal as his 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 the 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. neuer man spake as this man doth or else the vnpleasant waters of Iericho that Elisha 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 the Atheist whom Theodoret calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
his instruction and heauenly aduise Againe we know the Hebrues haue one word both for ruling and feeding Wise was that speach of an honourable counsailour that the greatest part of a 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 the 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 a thousand yeares What if we who are happily numbred among the Prophets cannot cunningly cast our net out of the right side 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cast out a mierie vomite of words like the wicked in the prophet The vngodly are like the raging sea 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one wheele in another and fitly to wheeles for in that text Prouerbs 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 As Athanasius in his questions to Antiochus saith The males of the palme-trees 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 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 hung xij golden bells and so many pomegranates the pomegranates insinuated integritie of life and the xij bells as Iustin Martyr saies intimated the sound of the twelue Apostles and so consequently of all ministers depending on 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 father giues a good aduise Verba prius ad limā quà m ad linguam words ought first to be filed in the heart least they prooue defiled in the tongue and the Grecians say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wise deliberation in speach is the midwife of all singularitie therefore Dauid desires God to
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
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