SALOMON'S Divine Arts, Of 

1. ETHICS,  
2. politics,  
3. ECONOMICS:    
That is; the Government of 

1. BEHAVIOUR,  
2. COMMONWEALTH,  
3. FAMILY.    
Drawn into Method, out of his Proverbs & Ecclesiastes.  
With an open and plain Paraphrase, upon the SONG of SONGS.  
By joseph Hall.  
AT LONDON, Printed by H. L. for Eleazar Edgar, and Samuel Macham. 1609.   

TO THE RIGHT HONOURABLE AND Hopeful Lord, ROBERT, Earl of Essex, my singular good Lord, all increase of Grace & true Honour.  
RIGHT HONOURABLE,  
WHiles I desired to congratulate your happy Return with some worthy present; I fell upon this: which I dare not only offer, but commend; the royalest Philosopher and wisest king, giving you those precepts, which the Spirit of God gave him. The matter is all his; nothing is mine, but the method; which I do willingly submit to censure. In that he could not err: In this, I cannot but have erred; either in art, or application, or sense, or disorder, or defect: yet not wilfully. I have meant it well, and faithfully to the Church of God, & to your Honour, as one of her great hopes. If any man shall cavil that I have gone about to correct Salomon's order, or to control Ezekias servants: I complain both of his charity, and wisdom; and appeal more lawful judgement: Let him aswell say, that every Concordance perverts the Text. I have only endeavoured to be the common-place-booke of that great king, and to refer his divine rules to their heads, for more ease of finding, for better memory, for readier use. See, how that God, whose wisdom thought good to bereave mankind of Salomon's profound commentaries of Nature, hath reserved these his divine Morals, to outlive the world; as knowing, that those would but feed man's curiosity, these would both direct his life, and judge it. He hath not done this without expectation of our good, and glory to himself: which if we answer, the gain is ours. I know how little need there is, either to entreat your Lo: acceptation, or to advise your use. It is enough to have humbly presented them to your hands; and through them to the Church: the desire of whose good, is my good; yea, my recompense and glory. The same God, whose hand hath led and returned you in safety, from all foreign evils: guide your ways at home, & graciously increase you in the ground of all true honour; Goodness. My prayers shall ever follow you:  
Who vow myself Your Honours, in all humble and true duty, Ios. Hall.   

SALOMON'S ETHICS, or MORALS, In four Books.  
The 

1. Of FELICITY,  
2. Of PRUDENCE,  
3. Of JUSTICE,  
4. Of 

TEMPERANCE,  
FORTITUDE.      
Anno Domini, 1609.   

SALOMON'S Ethics, or Government of Behaviour and Manners. THE first BOOK. FELICITY.  

§. 1. Of Ethics in common: 

The description,  
The chief end, which is Felicity.    
ETHICS is a Doctrine of wisdom and knowledge to live well, 
Ecc. 1.17  
Ecc. 7.27.  and of the madness and foolishness of vice: or Instruction to do wisely by justice and judgement and equity, 
1.1.3.  
Ec. 3.12.  and to do good in our life. The end whereof is to see and attain that chief goodness of the children of men, 
Ec. 2.3.  which they enjoy under the sun, the whole number of the days of their life.   

§. 2. Wherein Felicity is not. 

Not in pleasure,  
Not in wealth. For herein is 

1. No satisfaction  
2. Increased expense,  
3. Restlessness,  
4. Want of fruition,  
5. Uncertainty.  
6. Necessity of leaving it.      

Ec. 2.1.  WHich consists not in pleasure; for I said in mine heart, Go to now, I will prove thee with joy, therefore take thou pleasure in pleasant things; yea, 
Ec. 2.10.  I withdrew not my heart from any joy: for my heart rejoiced in all my labour: 
Ec. 2.25  and who could eat, and who could haste to outward things more than I? and behold, this also is vanity. 
Ec. 2.1.   
Not in riches. 1. 
Ec. 5.9.  For he that loveth silver shall not be satisfied with silver, and he that loveth riches shall be without the fruit of them: this also is vanity.  
2. 
Ec. 5.10.  When riches increase they are increased that eat them: and what good cometh to the owners thereof, but the beholding thereof with their eyes? yea, 
Ec. 5.11.  much evil; for whereas the sleep of him that traveleth is sweet, whether he eat little, or much; contrarily, The satiety of the rich will not suffer him to sleep; 
Ec. 5.12.  so there is an evil sickness, which I have seen under the Sun, riches reserved to the owners thereof, for their evil, and ofter, not for their good: 
Ec. 6.1.  for there is another evil, which I have seen under the Sun, and it is frequent among men; 
Ec. 6.2.  A man to whom God hath given riches and treasures, and honour, and he wanteth nothing for his soul, of all it desireth; but God giveth him not power to eat thereof; and if he have that, yet how long? Riches remain not always, 
Pr. 27.24.  but taketh her to her wings as an Eagle, 
Pr. 23.5.  and flieth to the heavens. And for their owner, 
Ec. 5.14.  As he came forth of his mother's belly, he shall return naked, to go as he came, and shall bear away nothing of his labour, which he caused to pass by his hand: And this is also an evil sickness, 
Ec. 5.15.  that in all points as he came, so shall he go: and what profit hath he, that he hath traveled for the wind?   

§. 3. Not in magnificence 

of estate 

royalty,  
great attendance.    
of works 

planting,  
gathering Treasures,  
building, etc.      
NOt in honour & magnificence. I the Preacher have been King over Israel in jerusalem, 
Ec. 1.12.  and I was great, 
Ec. 1.16. Ec. 2.9.  and increased above all that were before me in jerusalem, which also I showed in effect; 
Ec. 2.4.  for I made me great works, I built me houses, I planted me vineyards, 
Ec. 2.5.  I made me gardens, and orchards, & planted in them trees of all fruits; I made me ponds of water, 
Ec. 2.6.  to water therewith the woods that grow with trees; 
Ec. 2.7.  I got me servants, & maids; and had children borne in the house; also I had great possession of beeves, and sheep, above all that were before me in jerusalem; 
Ec. 2.8.  I gathered to me also silver and gold, and the chief treasures of kings and provinces▪ I provided Men-singers, & Women-singers, and the delights of the sons of men, musical comforts of all kinds: Yea, I King SALOMON made myself a Palace of the trees of Lebanon; 
Cant. 3.9  
Cant. 3.10.  I made the Pillars thereof of silver, and the pavement thereof of gold; the hangings thereof of purple; whose mids was paved with the love of the daughters of Israel: 
Ecc. 2.11.  Then I looked on all my works that my hands had wrought, 
Ecc. 2.12.  (as who is the man that will compare with the King in things which men now have done? and on the travel that I laboured to do; 
Ec. 2.11.  and behold all is vanity, and vexation of spirit; and there is no profit under the sun.   

§. 4. Long life and issue rejected, for 

certain end,  
unperfect satisfaction, remembrance and continuance of darkness.    
NOt in long life, and plenteous issue: for If a man beget an hundredth children, 
Ec. 6.3.  and live many years, and the days of his years be multiplied; And his soul be not satisfied with good things, and he be not buried, I say that an untimely fruit is better than he. For he cometh into vanity, 
Ec. 6.4.  and goeth into darkness, and his name shallbe covered with darkness: Also, he hath not seen the sun, 
Ec. 6.5.  nor known it; therefore, this hath more rest than the other: And if he had lived a thousand years twice told, and had seen no good; 
Ec. 6.6  shall not all go to one place? and howsoever, the light surely is a pleasant thing, and it is good for the eyes to see the sun; 
Ec. 11.7.  yet though a man live many years, and in them all he rejoice; 
Ec. 11.8.  if he shall remember the days of darkness, because they are many, all that cometh is Vanity.   

§. 5. Knowledge 

though better than folly;  
yet rejected, upon 

experience,  
indiferency of events,  
imperfection.      
NOt in learning, and human knowledge. 
Ec. 1.13.  I have given my heart to search and find out wisdom, in all things that are done under the heaven, (this sore travail hath God given to the sons of men to humble them thereby) yea, 
Ec. 1.16.  I thought in my heart and said, Behold I have amplified and increased wisdom, above all them that have been before me, in the Court and University of jerusalem, 
Ec. 2.9.  and mine heart hath seen much wisdom and knowledge: for (when I was at the wildest) my wisdom remained with me: 
Ec. 2.13  Then I saw, inindeede, that there is profit in wisdom more than in folly; as the light is more excellent than darkness; 
Ec. 2.14.  For the wiseman's eyes are in his head, but the fool walketh in darkness: but yet, I know that the same condition falleth to them all: Then I thought in mine heart; 
Ec. 2.15.  It befalleth to me as it befalleth to the fool; why therefore do I labour to be more wise? For, 
Ec. 6.8.  what hath the Wiseman more than the fool? There shall be no remembrance of the wise, 
Ec. 2.16.  nor of the fool for ever: for that that now is, in the days to come shall be forgotten; and how dieth the Wiseman? as doth the fool: Besides the imperfection of the best knowledge; 
Ec. 1.8.  for the eye is not satisfied with seeing, nor the ear filled with hearing: I thought I will be wise: 
Ec. 7.25.  but it went far from me; it is far off▪ what may it be? and it is a profound deepeness, who can find it? yea, so far is it from giving contentment, that in the multitude of wisdom is much grief, 
Ec. 1.18.  and he that increaseth knowledge, increaseth sorrow.  
Lastly, not in any human thing: for I have considered all the works that are done under the sun; 
Ec. 1.14.  and behold, all is vanity & vexation of spirit.   

§. 6. Wherein Felicity is i. In approving ourselves to God. From hence 

Life,  
Blessing 

Favour,  
joy,  
Preservation,  
Prosperity,  
Long life, etc.      
WHerein then doth it consist? 
Ec. 12.13.  Let us hear the end of all; Fear God, and keep his Commandments; for this is the whole of Man, the whole duty, the whole scope, the whole happiness; 
Pr. 12.24. Pr. 11.19.  for Life is in the way of righteousness, and in that path there is no death; and attending thereon, 
Pr. 10.6.  all Blessings are upon the head of the righteous. Wouldst thou have favour? 
Pr. 12.2  A good man getteth favour of the Lord: Joy? 
Pr. 20.6.  The righteous shall sing & rejoice; 
Ec. 2 26.  and surely to a man that is good in his sight, God giveth wisdom and knowledge and joy; 
Pr. 13 9  so that the light of the righteous rejoiceth, but the candle of the wicked shall be put out: Preservation and deliverance? Lo, 
Pr. 10.25.  the righteous is as an everlasting foundation; 
Pr. 10.29  for the way of the Lord is strength to the upright man, 
Pr. 10.30.  so as the righteous shall never be removed; and if he be in trouble, 
Pr. 11 4.  Riches avail not in the day of wrath, but righteousness delivereth from death; 
Pr. 12.13.  so the righteous shall come out of adversity, and escape out of trouble, 
Pr. 11.8.  and the wicked shall come in his stead: thus every way Righteousness preserveth the upright in heart; 
Pr. 13.6.  Prosperity and wealth? 
Pr. 15.6  The house of the righteous shall have much treasure, and his Tabernacle shall flourish. 
Pr. 14.11.  Long life? 
Pr. 10.27.  The fear of the Lord increaseth the days; & not only himself, 
Pr. 12.7. Ec. 8.12.  but his house shall stand; And though a sinner do evil an hundred times, and God prolong his days, yet know I that it shall be well to them that fear the Lord, & do reverence before him; and lastly, whatsoever good? 
Pr. 10.2.4  God will grant the desire of the righteous, 
Pr. 29.18  and he that keepeth the law is blessed.   

§. 7. In the estate of wickedness 

our good things are accursed 

Wealth,  
Life,  
Fame,  
Devotions; 

Prayers,  
Sacrifices      
Evil inflicted; of 

Loss,  
Paine; 

Affliction,  
Death,  
Damnation.        
COntrarily, there is perfect misery in wickedness. Look on all that might seem good in this estate; wealth. 
Pr. 10.2  The treasures of the wicked profit nothing; the L. will not famish the soul of the righteous, 
Pr. 10.3  but he either casteth away the substance of the wicked, so that the belly of the wicked shall want, 
Pr. 13.25.  or else employeth it to the good of his: for the wicked shall be a ransom for the just; 
Pr. 21.18.  
Ec. 2.26.  & to the sinner God giveth pain to gather, and to heap, to give to him that is good before God. 
Pr. 15.6.  The wicked man may be rich: but how? The revenues of the wicked is trouble. 
Pr. 10.27.  Life; The years of the wicked shall be diminished: As the whirlwind passeth, 
Pr. 10.25.  so is the wicked no more; 
Pr. 12.7.  for God overthroweth the wicked, and they are not. Whatsoever therefore their hope be, 
Pr. 2.22.  the wicked shall be cut off from the earth, & the transgressors shall be rooted out; 
Ec. 8.13.  It shall not be well to the wicked, neither shall he prolong his days; he shall be like to a shadow, because he feared not God; yea, 
Pr. 14.11.  the very house of the wicked shall be destroyed. Fame. 
Pr. 10.7  Whereas the memorial of the just shall be blessed, the name of the wicked shall rot: yea look upon his best endeavours; His Prayers. 
Pr. 15.29.  The Lord is far off from the wicked, but heareth the prayer of the righteous: 
Pr. 28.9  far off from accepting for He that turneth away his ear from hearing the law, even his prayer shall be abominable; 
Pr. 15.8  His sacrifice (though well intended) as all the rest of his ways, 
Pr. 15 9  is no better than abomination to the Lord; 
Pr. 21.27.  how much more when he brings it with a wicked mind? And as no good, so much evil; whether of loss: The way of the wicked will deceive them; 
Pr. 12.26.  
Pr. 10.28  their hope shall perish, especially when they die; their candle shall be put out, 
Pr. 13.9.  their works shall prove deceitful; 
Pr. 11.18.  Or of pain; for the excellent that form all things, 
Pr. 26.10  rewardeth the fool, and the Transgressor; and he hath appointed, 
Pr. 13.21  that Affliction should follow sinners: Follow? yea overtake them; 
Pr. 5.22.  His own iniquity shall take the wicked himself, 
Pr. 10.6.  and cover his mouth; and he shall be holden with the cords of his own sin: 
Pr. 29.6.  even in the transgression of the evil man is his snare; so the wicked shall fall in his own wickedness: 
Pr. 11.5  for of it own self, Iniquity overthroweth the sinner: 
Pr. 13.6.  But besides that, 
Pr. 3.33  the curse of the Lord is in the house of the wicked: though hand join in hand, 
Pr. ●  he shall not be unpunished: behold, 
Pr. 11.31.  the Righteous shall be paid upon earth, how much more the wicked and the sinner? 
Pr. 10.24.  That than which the wicked man feareth shall come upon him; both, Death; 
Pr. 5.23.  He shall die for default of instruction, and that by his own hands: for, 
Pr. 11.19.  by following evil he seeks his own death; and after that damnation; 
Pr. 14.32.  The wicked shall be cast away for his malice: Hell and destruction are before the LORD; 
Pr. 15.11.  
Pr. 12.2.  and a man of wicked imaginations will he condemn; so both in life, in death, after it, 
Pr. 10.29.  nothing but Terror shall be for the workers of iniquity: where contrarily, 
Pr. 19.29.  The fear of the Lord leadeth to life, and he that is filled therewith shall contontinue, and shall not be visited with evil.    

SALOMON'S ETHICS. THE second BOOK. PRUDENCE.  

§. 1. Of Virtue in common: 

Wherein it consisteth.  
Whereby it is ruled, and directed.    
Virtue consists in the mean; vice in extremes. 
Pr. 4.26.  Let thy ways be ordered aright; 
Pr. 4.27  Turn not to the right hand, nor to the left, but remove thy foot from evil; The rule whereof is God's Law: 
Pr. 6.23.  for the commandment is a lantern, and instruction a light; and every word of God is pure. 
Pr. 30.5.  My son, 
Pr. 4.20.  hearken to my words; incline thine ear to my sayings; Let them not depart from thine eyes; 
Pr. 4.21.  but keep them in the midst of thine heart. 
Pr. 4.22.  For, they are life unto those that find them, and health unto all their flesh. 
Pr. 7.2.  Keep my commandments and thou shalt live, and mine Instruction as the apple of thine eye: Bind them upon thy fingers, 
Pr. 7.3.  & write them upon the Table of thine heart.  
All Virtue is either 

Prudence,  
justice,  
Temperance,  
Fortitude.    
1. Of Prudence: which comprehends 

Wisdom,  
Providence,  
Discretion.     

§. 2. Of wisdom; the 

Description,  
Effects. It procures 

Knowledge: 

safety 

from sin,  
from judgement.    
good direction 

for actions,  
for words.      
Wealth, Honour, Life.      
THe prudent man is he, whose eyes are in his head to see all ihings, and to foresee; 
Ec. 2.14.  and whose heart is at his right hand to do all dextrouslie, and with judgement. 
Ec. 10.2.  
Pr. 8.12  Wisdom dwells with Prudence and findeth forth knowledge, and counsels. And to describe it: 
Pr. 14.8.  The wisdom of the Prudent is to understand his way; his own; 
Pr. 9.12.  If thou be wise, thou shalt be wise for thyself: An excellent virtue. 
Pr. 3.13.  for Blessed is the man that findeth wisdom, and getteth understanding: 
Pr. 3.14.  The merchandise thereof is better than the merchandise of silver, 
Pr. 16.16  and the gain thereof is better than gold: 
Pr. 3.15.  It is more precious than pearls, and all the things that thou canst desire are not to be compared to her. 
Pr. 3.16.  Length of days are in her right hand; and in her left hand riches and glory: 
Pr. 3.17.  Her ways are ways of pleasure, and all her paths prosperity: She is a tree of life to them that lay hold on her, 
Pr. 3.18.  and blessed is he that receiveth her. The fruits of it are singular: for, first, A wise heart doth not only seek, but get knowledge, 
Pr. 15.14.  without which the mind is not good; 
Pr. 18.15.  & the ear of the wise, learning; 
Pr. 19.2  and not get it only but lay it up, 
Pr. 10.14. Pr. 13.16.  and not so only but works by it; and yet more, is crowned with it. 
Pr. 14.18.  Besides knowledge, here is safety. 
Pr. 2.10.  When wisdom entereth into thy heart, and knowledge delighteth thy soul, then shall counsel preserve thee, 
Pr. 2.11.  and understanding shall keep thee: 
Pr. 2.12.  and deliver thee from the evil way, and from the man that speaketh froward things, 
Pr. 2.13.  and from them that leave the ways of righteousness, to walk in the ways of darkness: and as from sin, so from judgement. 
Pr. 15.24.  The way of life is on hy to the Prudent, to avoid from hell beneath. Thirdly, good direction. 
Pr. 8.20.  1. For actions; Wisdom causeth to walk in the way of righteousness, and in the mids of the paths of judgement: 2. For words, 
Pr. 16.23.  The heart of the wise guideth his mouth wisely, and addeth doctrine to his lips; So that the words of the mouth of a wise man have grace: 
Pr. 10.12.  yea, he receives grace from others. Either Instruct, or reprove the Prudent, 
Pr. 19.25  and he will understand knowledge. Not to speak of wealth; 
Pr. 8.21.  she causeth them that love her to inherit substance, and filleth their treasures: she giveth not only honour: for the wisdom of a man doth make his face to shine, 
Ecc. 8.11. Pr. 3.35  & the wiseman shall inherit glory; but life: 
Pr. 16.22  Understanding is a wellspring of life to him that hath it; and he that findeth me (saith wisdom) findeth life, 
Pr. 8.34  and shall obtain favour of the Lord. Wherefore Get wisdom; 
Pr. 4.5.  get understanding; forget not, neither decline from the words of my mouth. Forsake her not, 
Pr. 4.6.  and she shall keep thee; love her, & she shall preserve thee. Wisdom is the beginning; 
Pr. 4.7.  get wisdom therefore, & above all possessions get understanding: 
Pr. 4.8.  Exalt her and she shall exalt thee: She shall bring thee unto honour, if thou embrace her: 
Pr. 4.9.  she shall give a goodly ornament to thine head; yea, she shall give thee a crown of glory:   

§. 3. Of Providence 

What she is,  
What her objects,  
What her effects,    

Ec. 8.5.  Providence is that whereby the heart of the wise foreknoweth the time, and judgement; the time when it will be; the judgement how it will be done: 
Ec. 8.6.  both which are appointed to every purpose under heaven: Not that man can foresee all future things: No, he knoweth not that, 
Ec. 8.7.  that shall be; For who can tell him when it shall be? not so much as concerning himself. 
Ec. 9.12.  Neither doth man know his time, but as the fishes are taken with an evil net, and as the birds which are caught in the snare; so are the children of men snared in the evil time, when it falleth on them suddenly; yea, 
Pr. 20.24  the steps of a man are ruled by the Lord; how should a man them understand his own way? but, sometimes he may: The prudent man seeth the plague afar off, 
Pr 22.3  and fleeth; and as for good things, 
Pr. 30.25.  With the Pismire he provideth his meat in summer; working still according to foreknowledge; yet not too strictly, and fearfully; 
Ecc 11.4  for he that observeth the wind shall not sow, and he that regardeth the clouds shall not reap.   

§. 4. Of Discretion: 

what it is,  
what it worketh 

for our acts  
for our speeches.      

Pr. 16.20.  DJscretion is that whereby a man is wise in his businesses, and whereby the heart of the wise guideth his mouth wisely, 
Pr. 16.23.  & addeth doctrine to his lips. For actions: 
Pr. 14.15.  The Prudent will consider his steps, and make choice of times: for, 
Ec. 3.1.  To all things there is an appointed time; and a time for every purpose under heaven; a time to plant, 
Ec. 3.2.  & a time to pluck up that which is planted; a time to slay, 
Ec. 3.3.3.4. Ec. 3.8.  and a time to heal, etc. A time of war and a time of peace: From hence it is that the wise man is strong, 
Pr. 24.5.  and rich; for by knowledge shall the Chambers be filled with precious things which he knows how to employ well: 
Pr. 14.24  The crown of the wise is their riches; from hence, that his good understanding maketh him acceptable to others. For speeches, 
Pr. 13.15  
Pr. 15.2.  The tongue of the wise useth knowledge aright, 
Pr. 10.13.  & in the lips of him that hath understanding wisdom is found; 
Pr. 10.12.  & his words have grace, both1 for the seasonableness, 
Pr. 25.11.  A word spoken in his place is like apples of Gold with pictures of silver, 
Pr. 15.23.  & how good is a word in due season! ² for the worth of them, 
Pr. 20.15.  The lips of knowledge are a precios jewel; lastly, 
Pr. 14.3.  for their use: the lips of the wise shall preserve them, & their tongue is health, 
Pr. 12.18  and with health pleasure; 
Pr. 16.24.  Fair words are as an honeycomb; sweetness to the soul; & health to the bones.   

§. 5. The extremes 

Overwise,  
Foolish 

Who he is: what kinds there be of Fools; 

the mere fool:  
the rash fool:  
the wicked fool.    
What success.      
HEre are two extremes: On the right hand; 
Ec. 7.18.  Make not thyself overwise, wherefore shouldst thou be desolate? on the left: Neither be foolish; 
Ec. 7.19.  why shouldst thou perish, 
Pr. 21.16  not in thy time? The fool is that man that wandereth out of the way of wisdom, which hath none heart, 
Pr. 17.16  that is, is destitute of understanding, 
Pr. 15.2.  either to conceive, or to do as he ought: Of which sort is, 1. The mere fool; That fool who when he goeth by the way, his heart faileth; 
Pr. 14.24.  whose folly is foolishness, in whose hand there is a price in vain to get wisdom, 
Pr. 17.16.  which is too high for him to atain: 
Pr. 24.7.  lastly, In whom are not the lips of knowledge. 2. The rash fool, 
Pr. 14.7.  that is hasty in his matters, 
Pr. 29.20.  
Pr. 29.11.  that poureth out all his mind at once; which the wise man keeps in, till afterward; 
Pr. 19.2.  that hasteth with his feet and therefore sinneth. 
Pr. 29.20  There is more hope of the other fool then of him. 3. The wicked fool: 
Pr. 1.7.  That despiseth wisdom and instruction, 
Pr. 14.9.  that maketh a mock of sin; 
Pr. 13.19  to whom it is an abomination to depart from evil; to whom foolishness is joy, 
Pr. 15.21.  yea, 
Pr. 10.23.  it is his pastime to do wickedly, 
Pr. 13 16.  and his practice to spread abroad folly: And this man is obstinate in his courses; 
Pr. 27.22.  for though thou bray a fool in a mortar among wheat, brayed with a pestle, yet will not his foolishness depart from him: 
Pr. 26.11.  and though it seem to depart, yet as a dog turneth again to his vomit, so returns he to his foolishness. Spare thy labour therefore, speak not in the ears of a fool, 
Pr. 23.9.  for he will despise the wisdom of thy words. 
Pr. 1.22.  To these saith wisdom, O ye foolish, how long will ye love foolishness, and the scornful take pleasure in scorning, and fools hate knowledge? Turn you at my correction. 
Pr. 1.23.  Lo, I will power out my mind unto you; & make you understand my words. 
Pr. 1.24  Because I have called and ye refused, I have stretched out my hand, and none would regard; But ye have despised all my counsel, 
Pr. 1.25.  and would none of my correction; 
Pr. 1.26.  I will also laugh at your destruction, and mock when your fear cometh; 
Pr. 1.27.  like sudden desolation, and your destruction shall come like a whirlwind; when affliction, and anguish shall come upon you. 
Pr. 1.28.  Then shall they call upon me, but I will not answer: they shall seek me early, but they shall not find me; 
Pr. 1.29.  Because they hated knowledge, and did not choose the fear of the Lord; they would none of my counsel, 
Pr. 1.30.  but despised all my correction; Therefore shall they eat of the fruit of their own way, 
Pr. 1.31.  and be filled with their own devices: and what is that fruit but sorrow? Even in laughing their heart is sorrowful; 
Pr. 14.13.  and the end of that mirth is heaviness: and like the noise of thorns under a pot, 
Ec. 7.8.  so (short and vain) is the laughter of fools: 
Pr. 10.13.  what but stripes? A rod shall be for the back of him that is destitute of understanding: yea, it is proper to him. To the horse belongeth a whip, 
Pr. 26.3.  to the ass a bridle, & a rod to the fools back: wherewith not only himself shall be beaten, 
Pr. 10.8.10.  but the companion of fools shall be afflicted: 
Pr. 13 20.  Lastly, what but death? fools shall die for want of wit, 
Pr. 10.21.  and remain in the congregation of the dead; 
Pr. 21.16.  
Pr. 10.14  yea the mouth of the fool is present destruction; 
Pr.  and The lips of a fool shall devour himself, and that which should seem to preserve him, 
Pr. 1.32  Very ease slayeth the foolish, and the prosperity of fools destroyeth them.    

SALOMON'S ETHICS. THE third BOOK. JUSTICE.  
justice gives to each his own; 

To God, Piety: which comprehends 

Fear,  
Honour and respect, 
* Honour and Obedience are indeed mixed duties of justice both to God & man: but because as they belong to man, they are politic virtues & there handled; here we consider the only as due to God.   
Obedience.    
To God & man 

Fidelity,  
Truth 

in words,  
in dealings.    
love.    
To man only 

others 

Mercy,  
Liberality.    
ourselves; Diligence in our vocations.      

§. 1. 

1. Of justice in general.  
2. Of the fear of God 

what it is  
what fruits it hath 

present  
future        
NExt to Prudence, is Justice. 
Pr. 15.21.  A man of understanding walketh uprightly: 
Pr. 20.7  The just man, therefore, is he that walketh in his integrity; 
Pr. 16.17  and whose path is to decline from evil; and briefly, he that deals truly, 
Pr. 12.22  in giving each his own.  
Whether to God; unto whom justice challengeth Piety: which comprehends, 
Ec. 8.13.  first, the fear of the Lord; and this fear of the Lord is to hate evil, as pride, arrogancy, and the evil way; and in all our ways to acknowledge God; 
Pr. 3.6.  that he may direct our ways; so that, 
Pr. 14.2  he that walketh in his righteousness, feareth the Lord; but he that is lewd in his ways despiseth him: which grace, as it is the beginning of knowledge, 
Pr. 1.7.  & the very instruction of wisdom, 
Pr. 15.33  so in some respect knowledge is the beginning of it; for If thou callest after knowledge, 
Pr. 2.3.  and criest for understanding; 
Pr. 2.4.  If thou seekest her as silver, and searchest for her as treasures; then shalt thou understand the fear of the Lord, 
Pr. 2.5.  and find the knowledge of God; And this fear gives both contentment; Better is a little with the fear of the Lord, 
Pr. 15.16.  then great treasure, and trouble therewith; and 2. 
Pr. 23.18.  future hope. Fear the Lord continually: for surely there is an end, & thy hope shall not be cut off. In which regard, This fear of the Lord is an assured strength to depend upon; 
Pr. 14.26  because his children shall have hope yea & present health & joy. Fear the Lord, 
Pr. 3.7.  & depart from evil; so health shall be to thy navel, 
Pr. 3.8.  and marrow to thy bones: and with health, life eternal; The fear of the Lord leadeth to life, 
Pr. 19.23  yea is a wellspring thereof, 
Pr. 14.27.  and he that is filled therewith, shall continue, and shall not be visited with evil; so that Blessed is the man that feareth alway: 
Pr. 28.14  whereas on the contrary, He that hardeneth his heart, and denies God, 
Pr. 30.9.  and saith who is the Lord, shall fall into evil. 
Pr. 28.14.    

§. 2. 

Honour 

in the best things,  
in the best times.    
Obedience 

in attending on his will,  
in performing it.      
2. Honour & respect; both from the best things: 
Pr. 3.9.  Honour the Lord, with thy riches, and the first fruits of all thy increase; 
Pr. 3.10.  so shall thy barns be filled with abundance, and thy presses shall burst with new wine: and in our best times; 
Ec. 12.1.  Remember now thy Creator in the days of thy youth; while the evil days come not, nor the years approach; wherein thou shalt say, I have no pleasure in them.  

Pr. 1.33.  Thirdly, Obedience. He that obeyeth me, shall dwell safely (saith wisdom) and be quiet from fear of evil: whether in attendance to the will of God; 
Pr. 4.20.  My son hearken to my words, incline thine ear unto my sayings; 
Pr. 4.21.  Let them not depart from thine eyes, but keep them in the midst of thine heart: 
Pr. 10.17.  for, He that regardeth instruction is in the way of life: 
Pr. 28.9.  whereas he that turneth away his ear from it, his very prayer shall be abominable; or in executing of it. 
Pr. 28.7.  He that keepeth the commandment is a child of understanding; 
Pr.  yea he is blessed, & thereby keepeth his own soul; where they that forsake the law praise the wicked: 
Pr. 28.4.  and he that despiseth his ways shall die. 
Pr. 19.16    

§. 3. Fidelity 

in performances 

To God,  
To man.    
in faithful eproofe.    
OR whether to GOD and man. 1. FIDELITY: both, first in performing that we have undertaken: If thou have vowed a vow to God, 
Ec. 5.3.  defer not to pay it; for he delighteth not in fools; pay therefore that thou hast vowed; 
Ec. 5.4.  It is better that thou shouldst not vow; then that thou shouldst vow, and not pay it: Suffer not thy mouth to make thy flesh to sin; 
Ec. 5.5.  Neither say before the Angel that this is ignorance: Wherefore shall God be angry by thy voice, and destroy the work of thine hands? For, 
Pr. 20.25  It is destruction to a man, to devour that which is sanctified; and after the vows to inquire. Neither this to God only, but to man; 
Pr. 12.22.  They that deal truly are his delight; 
Pr. 28.10.  and the upright shall inherit good things: yea, 
Pr. 28.20.  The faithful man shall abound in blessings; whereas the perfidious man as he wrongs others (for Confidence in an unfaithful man in time of trouble, 
Pr. 25.19.  is like a broken tooth, and a sliding foot) so be gaineth not in the end, himself; 
Pr. 17.13  He that rewardeth evil for good, evil shall not depart from his house.  

Pr. 27.5.  2. In a faithful reproof: Open rebuke is better than secret love: The wounds of a lover are faithful, 
Pr. 27.6  & the kisses of an enemy are pleasant, but false: 
Pr.  so that he that reproveth shall find more thank at the last: 
Pr. 15.12.  and how ever the scorner take it, yet he that reproveth the wise, 
Pr. 25.12  & obedient ear is as a gold earring, and an ornament of fine gold.   

§. 4. truth in words 

The quality,  
The fruit 

to himself  
to others    
The opposites 

1. 

Lies,  
Slander.    
2. 

Dissimulation,  
Flattery.        
He that speaketh truth will show Righteousness. 
Pr. 12.17.  Wherein? 
Pr. 14.25.  A faithful Witness delivereth souls: but a deceiver speaketh lies; A virtue of no small importance: 
Pr. 18.21.  for, Death and Life are in the hand of the tongue; and as a man loves, he shall eat the fruit thereof, to good, or evil; to himself, others: Himself; 
Pr. 15.4.  A wholesome tongue is as a Tree of life, 
Pr. 12.19  and the lip of Truth shall be stable for ever: 
Pr. 10.20.  others, The tongue of the just man is as fined silver, and the lips of the Righteous do feed many: 
Pr. 10.21  therefore Buy the truth, 
Pr. 23.23.  and sell it not; as those do, which either 1. lie, 2. slander, 3. dissemble, or 4. flatter.   

§. 5. The Liar 

His fashions,  
His manifestation,  
His punishment.    
A Faithful witness will not lie, 
Pr. 14.5.  but a false record will speak lies. Of those six, 
Pr. 6.16.  yea seven things that God hateth, 
Pr. 6.17  two are, A lying tongue, and a false witness that speaketh lies; 
Pr. 6.19.  
Pr. 19.28.  for such a one mocketh at judgement, and his mouth swallows up iniquity; yea, 
Pr. 26. 28·  a false tongue hateth the afflicted. He is soon perceived; 
Pr. 12.19  for a lying tongue varieth incontinently: & when he is found, 
Pr. 19.5  A false witness shall not be unpunished, & he that speaketh lies shall not escape; 
Pr. 12.22.  for the lying lips are abomination to the LORD, therefore a false witness shall perish: 
Pr. 21.28.  
Pr. 25.18.  and who pities him? Such a one is an hammer, a sword, a sharp arrow to his neighbour; 
Pr. 24.28.  he deceiveth with his lips and saith, 
29.  I will do to him as he hath done to me. 
Pr. 30.7.  Two things then have I required of thee, deny me them not until I die etc. 
Pr. 30.8.  Remove far from me vanity, & lies. 
Pr. 19.22.  Let me be a poor man rather than a liar.   

§. 6. The slanderer 

what his exercise 

in misreports,  
in unseasonable meddling.    
what his entertainment.    

Pr. 16.27.  THis wicked man diggeth up evil, & in his lips is like burning fire; 
Pr. 16.30.  He shutteth his eyes to devise wickedness: he moveth his lips, and bringeth evil to pass: and either he inventeth ill rumours; 
Pr. 13.5.  A righteous man hateth lying words: but the wicked causeth slander and shame; 
Pr. 20.3.  or else in true reports he will be foolishly meddling, and goeth about discovering secrets; 
Pr. 11.13.  (where he that is of a faithful heart concealeth matters) and by this means raiseth discord. 
Pr. 26.20.  Without wood the fire is quenched, and without a talebearer strife ceaseth; 
Pr. 18.8.  for the words of a talebearer are as flatter, and go down into the bowels of the belly: therefore as on the one side, 
Ec. 7.23.  thou mayst not give thine heart to all that men speak of thee; lest thou hear thy servant cursing thee; so on the other, no countenance must be given to such: 
Pr. 25.23.  for As the North-wind drives away rain; so doth an angry countenance the slandering tongue.   

§. 7. 

The dissembler of four kinds 

malicious,  
vainglorious,  
covetous,  
impenitent.    
The flatterer 

his success 

to himself,  
to his friend.    
his remedy.      

Pr. 10.18  THe slanderer and dissembler go together: He that dissembleth hatred with lying lips, and he that inventeth slander, is a fool; There is then a malicious dissembler: 
Pr. 26.24.  He that hateth will counterfeit with his lips, and in his heart he layeth up deceit; 
Pr. 26.25  such one, though he speak favourably, believe him not; for there are seven abominations in his heart. Hatred may be covered with deceit; 
Pr. 26.26.  but the malice thereof shall (at last) be discovered in the congregation. There is a vainglorious dissembler, that maketh himself rich & is poor; 
Pr. 13.7.  and 3. a covetous: 
Pr. 13 7.  There is that makes himself poor having great riches; & this both in bargains: It is nought, It is nought, 
Pr. 20.24  saith the bu●er; but when he is gone apart; he boasteth; and 2. In his entertainment; 
Pr. 23.6.  The man that hath an evil eye, 
Pr. 23.7  as though he thought in his heart, so will he say to thee, Eat and drink, but his heart is not with thee: Lastly, an impenitent; 
Pr. 28.13  He that hideth his sins shall not prosper: but he that confesseth and forsaketh them shall have mercy. 
Pr. 27.14.  The flatterer praiseth his friend with a loud voice, rising early in the morning; but with what success? To himself; It shall be counted to him for a curse: To his friend; A man that flattereth his neighbour, 
Pr. 29.5.  spreadeth a not for his steps; he spreadeth and catcheth: For a Flattering mouth causeth ruin. 
Pr. 26.28.  
Pr. 20.19.  The only remedy than is; Meddle not with him that flattereth with his lips; 
Ec. 7.7.  for It is better to hear the rebuke of wise men, than the song of fools.   

§. 8. Truth in dealings: wherein is the true-dealers 

Practices 

To do right,  
with joy.    
Reward 

God's love,  
good memorial.      
THe uprightness of the just shall guide them, 
Pr. 11.3. Pr. 11.5.  and direct their way; 
Pr. 15.19.  which is ever plain and strait; whereas the way of others is perverted, & strange. 
Pr. 21.8.  Yea, 
Pr. 21.3.  as to do justice and judgement is more acceptable (to the Lord) than sacrifice; 
Pr. 21.15.  so it is a joy to the just himself, 
Pr. 10.16  to do judgement: all his labour therefore tendeth to life; 
Pr. 29.7.  he knoweth the cause of the poor, 
Pr. 29.10  and will have care of his soul: 
Pr. 21.8.  His work is right, 
Pr. 3.29.  neither intendeth he any evil against his neighbour; seeing he dwelleth by him without fear; and what loseth he by this? As the true balance, 
Pr. 16.11.  and weight are of the Lord, & all the weights of the bag are his work: So God loveth him that followeth righteousness: 
Pr. 15.9.  
Pr. 12.26  and with men; The righteous is more excellent than his neighbour: 
Pr. 28.6.  and Better is the poor that walketh in his uprightness, than he that perverteth his ways, though he be rich. 
Pr. 10.7.  Yea finally; The memorial of the just shall be blessed.   

§. 9 Deceit 

The kinds 

Coloured,  
Direct 

Private,  
Public.      
The judgement attending it.    
COntrary to this is Deceit: whether in a colour; 
Pr. 26.18.  As he that feigneth himself mad, casteth firebrands, arrows, and mortal things; so dealeth the deceitful man, & saith, Am I not in sport? 
Pr. 26.19.  
Pr. 12.20.  As this deceit is in the heart of them that imagine evil: so in their hands are divers weights, 
Pr. 20.10.  and divers balances: or directly, 
Pr. 29.24.  He that is partner with a thief, hateth his own soul, and dangerous are the ways of him that is greedy of gain; 
Pr. 1.19.  much more publicly, I have seen the place of judgement, 
Ec. 3.16.  where was wickedness; and the place of justice where was iniquity: 
Ec. 3.17.  I thought in mine heart God will judge the just and the wicked, 
Pr. 12.27.  yea oft-times speedily; so as The deceitful man roasteth not what he took in hunting: or if he eat it; 
Pr. 20.17.  The bread of deceit is sweet to a man, but afterward his mouth shall be filled with gravel.   

§. 9 Love 

To God, rewarded 

with his love,  
with his blessings.    
To men 

In passing by offences,  
In doing good to our enemies.      

Pr. 8.17.  Love to God: I love them that love me: and they that seek me early shall find me▪ & with me, blessings: 
Pr. 8.21.  I cause them that love me to inherit substance, and I will fill their treasures. 2. To men, 1. In passing by offences; 
Pr. 10.12  Hatred stirreth up contentions, but love covereth all Trespasses, and the shame that arises from them: 
Pr. 12.16.  so that he only that covereth a transgression seeketh love. 2. 
Pr. 17.9.  In doing good to our enemies, If he that hateth thee be hungry give him bread to eat; 
Pr. 25.21.  and if he be thirsty, give him water to drink. Here therefore do offend, 1. the contentious. 2. the envious.   

§. 10. The contentious 

whether in raising ill rumours,  
or whether by pressing matters too far.    

Pr. 6.19.  THE first is he that raiseth contentions among brethren: which once raised are not so soon appeased. 
Pr. 18.19.  A brother offended is harder to win than a strong city: and their contentions are like the bar of a palace. 
Pr. 16.29.  This is that violent man that deceiveth his neighbour, and leadeth him into the way that is not good, the way of discord: whether by ill rumours; 
Pr. 18.6.  The fools lips come with strife; and as the coal maketh burning coals, 
Pr. 26.21.  and wood a fire, so the contentious man is apt to kindle strife; and that even among great ones, 
Pr. 16.28.  A froward person soweth strife, and a talebearer maketh division among Princes; or by pressing matters too far: When one churneth milk, 
Pr. 30.33  he bringeth forth butter; and he that wringeth his nose, causeth blood to come out: so he that forceth wrath, bringeth forth strife, the end whereof is never good: 
Pr. 29.9.  for it a wise man contend with a foolish man, whether he be angry or laugh, there is no rest.   

§. 11. Envy 

The kinds 

At our neighbour,  
At the wicked.    
The effects 

To others,  
Itself.      
THE second is that injustice whereby the soul of the wicked wisheth evil, 
Pr. 21.10.  and his neighbour hath no favour in his eyes; that moveth him to be glad when his enemy falleth, 
Pr. 24.17.  and his heart to rejoice when he stumbleth; and this is a violent evil. 1. To itself; 
Pr. 14.30.  A sound heart is the life of the flesh; but envy is the rotting of the bones. 
Pr. 27.4.  2. To others; Anger is cruel, and wrath is raging: but who can stand before envy? But of all other it is most unjust, when it is set upon an evil subject. Fret not thyself because of the malicious, 
Pr. 24.20.  neither be envious at the wicked, 
Pr. 3.31.  nor choose any of his ways; neither let thine heart be envious against sinners, 
Pr. 23.17.  
Pr. 24.1.  nor desire to be with them; 
Pr. 24.2.  for, as their heart imagineth destruction, and their lips speak mischief, 
Pr. 3.32  so the froward is an abomination to the Lord; 
Pr. 24.20.  and there shall be none end of the plagues of the evil man; and his light shall be put out.   

§. 12. justice To man only: First to 

others 1. in 

Mercy 

The quality,  
The gain of it.        
LEt not mercy and truth forsake thee: 
Pr. 3.3.  bind them on thy neck, and write them upon the table of thine heart; 
Pr. 21.13.  this suffereth not to stop thine ear at the cry of the poor: yea, 
Pr. 12.10.  the righteous man regardeth the life of his beast; 
Pr. 16.6.  no virtue is more gainful: for By mercy and truth iniquity shall be forgiven; 
Pr. 3.4.  and By this thou shalt find favour and good understanding in the sight of God and man: 
Pr. 14.31.  Good reason; For he honoureth God that hath mercy on the poor: yea he makes God his debtor; 
Pr. 19.17.  He that hath meron the poor dareth to the Lord, and the Lord will recompense him: 
Pr. 11.17.  So that The merciful man rewardeth his own soul; 
Pr. 21.21.  for He that followeth righteousness and mercy, shall find righteousness, and life, and glory; 
Pr. 14.21  and therefore is blessed for ever.   

§. 13. Against mercy offend 

1. unmercifulness,  
2. Oppression,  
Bloodthirstiness.    
1 THat (not only) the rich ruleth the poor, 
Pr. 22.7.  but that the poor is hated of his own neighbour; 
Pr. 14.20.  whereas the friends of the rich are many: Of his neighbour? 
Pr. 19.7.  Yea All the brethren of the poor hate him: how much more will his friends depart from him? though he be instant with words, yet they will not.  
2. There is a generation, 
Pr. 30.14.  whose teeth are as sword, and their jaws as knives, to eat up the afflicted out of the earth. 
Pr. 22.16.  These are they that oppress the poor to increase themselves, and give to the rich; that rob the poor, 
Pr. 22.22.  because he is poor, and oppress the afflicted in judgement; that take away the garment in the cold season, 
Pr. 25.20.  & therefore are like vinegar powered upon nitre, or like him that singeth songs to an heavy heart; That trouble their own flesh, 
Pr. 11.17.  and therefore are cruel; An ordinary sin. 
Ec. 4.1.  I turned and considered all the oppressions that are wrought under the Sun; and behold the tears of the oppressed, and none comforteth them; and the strength is of the hand of those that oppress them, & none comforteth them. None? Yes surely, above. 
Ec. 5.7.  If in a country thou seest the oppression of the poor, and the defrauding of judgement, and justice, be not astonished at the matter; for he that is higher than the highest regardeth, and there be higher than they, which will defend the cause of the poor, 
Pr. 22.23.  to cause the oppressor to come to poverty: 
Pr. 22.16.  
Pr. 21.13.  in which estate he shall cry and not be heard.  
3. The bloody man is he which not only doth hate him that is upright, 
Pr. 29.10.  but layeth wait against the house of the righteous, 
Pr. 24.15.  and spoileth his resting place; yea that doth violence against the blood of a person, 
Pr. 28.17.  Such as will say, 
Pr. 1.11.  Come with us, we will lay wait for blood, and lie privily for the innocent without a cause. We will swallow them up alive like a Grave, 
Pr. 1.12.  even whole; as those that go down into the pit; 
Pr. 1.15.  But, my son, walk not thou in the way with them: refrain thy foot from their path: For their feet run to evil, 
Pr. 1.16.  and make haste to bloodshed. 
Pr. 1.17.  Certainly as without cause the net is spread before the eyes of all that hath wings: 
Pr. 1.18.  So they lay wait for blood, & lie privily for their lives; 
Pr. 12 10.  Thus the mercies of the wicked are cruel: But shall they prevail in this? 
Pr. 26.2.  The causeless curse shall not come: 
Pr. 24.16.  The just man may fall seven times in a day, but he riseth up again, whiles the wicked shall fall into mischief; Yea into the same they had devised: 
Pr. 26.27.  He that diggeth a pit shall fall therein; and he that rolleth a stone, it shall fall upon him, and crush him to death: 
Pr. 28.17  for He that doth violence against the blood of a person, shall flee unto the Grave, and they shall not stay him.   

§. 14. The second kind of justice to others, is Liberality 

Described,  
Limited,  
Rewarded, 

with his own,  
with more.      
LIberality or beneficence, 
Ec. ●1. ●.  is to cast thy bread upon the waters; to give a portion to seven, and also to eight; 
Ec. 11.2.  
Pr. 22.9.  in a word, to give of his bread to the poor, and not to withhold his goods from the owners thereof (1. 
Pr. 3.27.  the needy) though there be power in his hand to do it, 
Pr. 3.28.  and not to say to his neighbour, Go and come again, to morrow I will give thee, if he now have it; Not that God would not have us enjoy the comforts he gives us, ourselves; 
Ec. 5.18.  for, to every man to whom God hath given riches and treasures, and giveth him power to eat thereof, and to take his part, and to enjoy his labours, this is the gift of God; but if the clouds be full, 
Ec. 11.3.  they will power out rain upon the earth, and yet they shall be never the emptier. The liberal person shall have plenty, 
Pr. 11.25.  and he that watereth, shall also have rain: yea not only he that giveth to the poor, shall not lack, 
Pr. 28.27.  but shall find it after many days; 
Ec. 11.1.  whereas he that hideth his eyes, shall have many curses: but, 
Pr. 11.24.  There is that scattereth and is more increased; 
Pr. 22.9.  thus He that hath a good eye is blessed of God.   

§. 15. The extremes whereof are 

Covetousness 

The descripon of it,  
The curse.    
Prodigality.    
THe covetous is he, 
Pr. 1.19.  that is greedy of gain, 
Pr. 23.6.  that having an evil eye, and coveting still greedily, 
Pr. 21.26. Pr. 23.4.  traveleth too much to be rich; 
Pr. 11.24.  and therefore both spareth more than is right, 
Pr. 28.8.  and increaseth his goods by usury and interest; 
Ec. 4.8.  There is one alone, & there is not a second, which hath neither son, nor brother; yet is there none end of his travel, neither can his eyes be satisfied with riches, neither doth he think for whom do I travail and defraud my soul of pleasures. This man is unsatiable, like to The horseleeches two daughters, 
Pr. 30.15.  which cry still, Give, Give: 
Pr. 27.20.  especially in his desires; The Grave and destruction can never be full; so the eyes of a man can never be satisfied: All the labour of man is for his mouth, 
Ec. 6.7  and yet the soul is not filled: yea this is the curse that God hath set upon him; 
Ec. 5.9  He that loveth silver shall not be satisfied with silver: and he that loveth riches shall be without the fruit thereof; 
Pr. 18.11 Pr. 11.28  and whereas the rich man's riches are his strong City, he that trusteth in riches shall fall, 
Pr. 11.24  and by his sparing cometh surely to poverty. All this while he sets his eyes on that which is nothing, 
Pr. 23.5  
Pr. 28.8  and doth but gather for him, that will be merciful to the poor: wherefore, Better is a little with right, 
Pr. 16.8  then great revenues without equity. Give me not poverty, 
Pr. 30.8  nor riches: feed me with food convenient for me, lest I be full and deny thee, 
Pr. 30.9  and say, who is the Lord: or lest I be poor and steal, & take the name of God in vain.   

§. 16. Prodigality in 

Too much expense: whereof 

The quality,  
The end.    
Carelessness of his estate.    
THE prodigal is the man that boasteth of false liberality, 
Pr. 12.9  that loveth pastime, 
Pr. 21.17  and wine and oil, 
Pr. 28.7  that feedeth gluttons, and followeth the idle; 
Pr. 28.19 Pr. 6.12  The unthrifty man and the wicked man walketh with a froward mouth; Lewd things are in his heart, 
Pr. 6.14.  he imagineth evil at all times; Therefore (also) shall his destruction come speedily, 
Pr. 6.15  and he shall be destroyed suddenly without recovery; and in the mean time, 
Pr. 13.11  The riches of vanity shall diminish; so that he shall be a man of want; 
Pr. 21.17 Pr. 28.19  yea filled with poverty, 
Pr. 28.7  and a shame to his Father; Of this kind also is he that is otherwise careless of his estate: Be not thou of them that touch the hand, 
Pr. 22.26  nor among them that are surety for debts: If thou hast nothing to pay; 
Pr. 22.27. See more of this rule in the two last pag. of Politics, following.  why causest thou that he should take thy bed from under thee.   

§. 17. Diligence 

what it is,  
how profitable in 

Health,  
wealth & abundance  
Honour.      
Justice to a man's self, is Diligence; 
Pr. 16.26.  for he that traveleth, traveleth for himself: The diligent is he, 
Ec. 9.10  who all that his hand shall find to do, doth it with all his power. 
Ec. 3.10  I have seen (indeed) the travel, that God hath given the sons of men, to humble them thereby, 
Ec. 1.8  that all things are full of labour, man cannot utter it; 
Ec. 3.9.  But what profit hath he that worketh, of the thing wherein he traveleth? Much every way: 
Ec. 5.11.  first, Health: The sleep of him that traveleth is sweet, whether he eat little or much; 
Pr. 20.13  Secondly, wealth: Open thine eyes, and thou shalt be satisfied with bread: yea, 
Pr. 10.4  The hand of the diligent maketh rich, 
Pr. 13.4  and his soul shall be fat: and not sufficiency only; 
Pr. 14.23  but in all labour there is abundance, but the talk of the lips bringeth want: yet more, 
Pr. 12.27  the riches that the diligent man hath, are precious. 3. Honour. 
Pr. 22.29  A diligent man shall stand before kings, 
Pr. 12.24  and not before the base sort; and The hand of the diligent shall bear rule, but the idle shall be under tribute.   

§. 18. Slouthfulness 

The properties,  
The danger of it.    

Ec. 4.5  THe slothful, is he that foldeth his hands, and eateth up his own flesh; 
Pr. 19.24  That hideth his hand in his bosom, and will not pull it out again to his mouth; 
Pr. 26.24  that turneth on his bed, as a door turneth on his hinges, and saith, 
Pr. 6.10  Yet a little steep, a little slumber, a little folding of the hands to sleep. Every thing that he ought to do is troublesome, 
Pr. 15.19  The way of the slothful man is an hedge of thorns (which he is loath to set foot in): There is a lion without (saith he) I shall be slain in the street: 
Pr. 22.13 Pr. 26.13.  who although herein he be wiser in his own conceit, 
Pr. 26.16  than seven men that can render a reason: 
Pr. 12.11.  Yet (the truth is) he that (so much as) follows the idle, is destitute of understanding. 
Pr. 13.4  He lusteth (indeed) & affecteth great things, but his soul hath nought; so, 
Pr. 21.25  The very desire of the slothful slayeth him, for his hands refuse to work. 
Pr. 18.9  And not only he that is slothful in his work is brother to him that is a great waster; 
Pr. 10.5  but he that sleepeth (and Slothfulness causeth to fall asleep) in harvest, 
Pr. 19.15.  is the son of confusion: and He that will not plough, 
Pr. 20.4  because of winter; shall beg in Summer, and have nothing: 
Pr. 20.13  Love not sleep therefore, lest thou come to poverty; for, what is it, that hence cometh not to ruin? For, the house: 
Ec. 10.18  By slouthfulness the roof of the house goeth to decay, and by idleness of the hands, the house droppeth thorough For the land; 
Pr. 24.30  I passed by the field of the slothful, & by the vineyard of the man destitute of understanding; 
Pr. 24.31  And lo, it was all grown over with thorns, and nettles had covered the face of it; and the stone wall thereof was broken down. 
Pr. 24.32  Then I beheld and considered it well; I looked upon it, and received instruction; 
Pr. 10.4  so in every respect the slothful hand maketh poor. 
Pr. 6.6  Go to the Pismire therefore thou sluggard, and behold her ways, and be wise: For, she having no guide, Governor, nor Ruler, 
Pr. 6.7  prepareth her meat in summer, 
Pr. 6.8  and gathereth her food in harvest; 
Pr. 6.9  How long wilt thou sleep O sluggard? when wilt thou arise out of thy sleep? Yet a little sleep, yet a little slumber, 
Pr. 24.33  yet a little folding of the hands to sleep: 
Pr. 6.11  Therefore thy poverty cometh as a speedy traveler, and thy necessity as an armed man.    

SALOMON'S ETHICS. THE fourth BOOK. Temperance & Fortitude.  
Temperance is the moderation of our desires: whether 

in Diet; Sobriety.  
in words & actions 

Modesty, &  
Humility.    
in affections, 

continency,  
refraining of anger.      

§. 1. 

Temperance in diet,  
excess: how dangerous to 

Body,  
Soul,  
Estate.      
THE temperate in diet, 
Pr. 25.28  is he that refraineth his appetite, 
Pr. 23.31  that looks not on the wine when it is red, that puts his knife to his throat, 
Pr. 23.2  when he sits with a Ruler; 
Pr. 23.1.  that when he finds honey, 
Pr. 25.16  eats but that which is sufficient for him; lest he should be over-full: It is true, that a man eateth, and drinketh, 
Ec. 3.13.  and seeth the commodity of all his labour; this is the gift of God: yea, this I have seen good, 
Ec. 5.17  that it is comely to eat and to drink, and to take pleasure in all his labour wherein he traveleth under the Sun, the whole number of the days of his life which GOD giveth him; for this is his portion; 
Ec. 9.7  God allows us to eat our bread with joy; and drink our wine with a cheerful heart, 
Ec. 3.22  and there is nothing better than this, 
Ec. 2.24.  yea there is no profit but this: 
Pr. 23.2  But not that a man should be given to his appetite; 
Ec. 2.3.  that he should seek in his heart to draw his flesh to wine; 
Ec. 2.10  or that whatsoever his eyes desire he should not withhold it from them: Such a man when he is full, 
Pr. 27.7  despiseth an hony-comb; whereas to the hungry, every bitter thing is sweet; and in his excess is outrageous: One of the three things, 
Pr. 30.21  yea four, for which the earth is moved, and cannot sustain itself, 
Pr. 30.22  is a fool when he is filled with meat. Neither doth this prosper, with himself. For his body; The satiety of the rich, 
Ec. 5.11  will not suffer him to sleep: To whom is woe? 
Pr. 23.29  to whom is sorrow? to whom is murmuring? to whom are wounds without cause? and to whom is the redness of the eyes? 
Pr. 23.30.  Even to them that tarry long at the wine; to them that go and seek mixed wine: For his soul; 
Pr. 23.31.  Look not on the wine when it is red, and showeth his colour in the cup, or goeth down pleasantly. 
Pr. 23.32.  In the end thereof, it will bite like a serpent, and hurt like a cockatrice: 
Pr. 23.33.  Thine eyes shall look upon the strange woman, and thy lips shall speak lewd things: And thou shalt be as one that sleepeth in the midst of the sea, 
Pr▪ 23.34.  and as he that sleepeth in the top of the mast: They have stricken me (shalt thou say) but I was not sick: 
Pr. 23.35  they have beaten me, but I knew not when I awoke; therefore will I seek it yet still: For his estate, 
Pr. 25.28  He is like a City which is broken down, and without walls: 
Pr. 23.20  Keep not company therefore with drunkards, nor with gluttons; for the glutton and drunkard shall be poor, and the sleeper shall be clothed with rags; and in all these, Wine is a mocker, 
Pr. 20.1  & strong drink is raging, and whosoever is deceived thereby is not wise.   

§. 2. 

Modesty 

In words 

what it requires: that they be few, seasonable.  
what it profits 

argues wisdom,  
gives safety.      
In actions.    
Contrary to it, 

loquacity,  
Ill speech,  
Immoderate mirth.      

Pr. 17.27  THe modest (for words) is a man of a precious spirit, that refraineth his lips, 
Pr. 10.19  and spareth his words. 
Pr. 17.27. Pr. 18.4.  The words of a modest man are like deep waters, and the wellspring of wisdom like a flowing river: but when he doth speak, it is to purpose; for, 
Pr. 10.31.  The mouth of the just shallbe fruitful in wisdom: 
Pr. 10.21.  & the lips of the righteous do feed many, yea himself; 
pr. 12.14 Pr. 13.2  A man shallbe satiate with good things by the fruit of his mouth; 
Pr. 18.20.  & with the fruit of a man's mouth his belly shall be satisfied: but still be speaketh sparingly; 
Pr. 12.23.  A wise man concealeth knowledge, 
Pr. 11.12.  and a man of understanding will keep silence: 
Pr. 10.19 Pr. 17.28  which as it argues him wise (for even a fool when he holdeth his peace is counted wise; and he that stoppeth his lips, as prudent); so it gives him much safety. 
Pr. 21.23.  He that keepeth his mouth, and his tongue, keepeth his foul from affliction; yea, he keepeth his life; 
Pr. 13.3.  where contrarily, The mouth of the fool is in the multitude of words, 
Ec. 5.2. Pr. 15.2.  it babbleth out foolishness; 
Pr. 15.14.  as it is fed with it: 
Pr. 18.2.  neither hath he any delight in understanding, but that which his heart discovereth; 
Pr. 12.23.  and while he bewrayeth it, The heart of fools publisheth his foolishness: And as he multiplieth words, 
Ec. 10.14.  so in many words there cannot want iniquity: 
Pr. 10.19.  his mouth (still) babbleth evil things; 
Pr. 11.28.  
Pr. 15.32.  for either he speaketh froward things, 
Pr. 12.6.  or how to lie in wait for blood, or in the mouth of the foolish is the rod of pride; 
Pr. 14.3.  And what is the issue of it? He that openeth his mouth, 
Pr. 13.3.  destruction shall be to him. 
Pr. 17.20.  And he that hath a naughty tongue shall fall into evil; 
Pr. 10.31.  for, both it shall be cut out, 
Pr. 15.4.  and the frowardness of it is the breaking of the heart. Lastly, 
Pr. 18.7.  A fools mouth is his own destruction, and his lips are a snare for his soul.  
For Actions: 
Pr. 11.16.  The modest shall have honour: And though we need not say, Of laughter, 
Ec. 2.2.  thou art mad, & of joy, what is this thou dost; 
Ec. 7.5.  yet Anger is better than laughter, for by a sad look the heart is made better. 
Ec. 7.6.  The heart of the wise, therefore, is in the house of mourning, but the heart of fools is in the house of mirth. Rejoice then, 
Ec. 11.9.  O young man, in thy youth, and let thine heart cheer thee in the days of thy youth, & walk in the ways of thine heart, and in the sight of thine eyes; but know, that for all these things God will bring thee to judgement.   

§. 3. 

Humility,  
Pride— 

overweening 

Wherein it is,  
How absurd,  
How dangerous.    
scornfulness.      
NExt to the modest, is the humble in spirit; 
Pr. 29.23.  He saith, Surely, 
Pr. 30.2.  I am more foolish than aman, & have not the understanding of a man in me; 
Pr. 30.3.  for I have not learned wisdom, and have not attained to the knowledge of holy things: But doth he want it ere the more? 
Pr. 11.2.  No: With the lowly is wisdom, 
Pr. 13.31.  and The ear that hearkeneth to the corrections of life, shall lodge among the wise: 
Pr. 16.19.  Better it is, therefore, to be of an humble mind with the lowly, then to divide the spoils with the proud: for before honour goeth humility; 
Pr. 15.33 Pr. 18.12  and he that confesseth and forsaketh his sins, 
Pr. 28.13.  shall have mercy; yea, 
Pr. 29.23.  the humble of spirit shall enjoy glory: 
Pr. 22.24.  and the reward of humility, & the fear of God, is riches, and glory and life.  
Contrary whereto; 
Pr. 30.13.  There is a generation, whose eyes are haughty, and their eye lids are lift up; 
Pr. 30.12.  There is a generation that are pure in their own conceit, and yet are not washed from their filthiness. Yea, All the ways of a man are clean in his own eyes: 
Pr. 16.2. Pr. 21.2.  but the Lord pondereth: the spirits; and not sonly, but Many men will boast of their goodness; 
Pr. 20.6.  but It is not good to eat much honey, 
Pr. 25.27.  so to search their own glory is not glory; Let another man praise thee, 
Pr. 27.2.  and not thine own mouth; a stranger and not thy own lips: This overweening is commonly incident to great men. The rich man is wise in his own conceit, 
Pr. 28.11.  but the poor that hath understanding can try him: Hence it is, that he affects singularity; 
Pr. 18.1.  According to his desire, he that separates himself, will seek, and occupy himself in all wisdom: 
Pr. 16.12.  but Seest thou a man thus wise in his own conceit, there is more hope of a fool then of him: yea, he is a fool in this: In the mouth of the foolish, 
Pr. 14.3.  is the rod of pride; 
Ec. 7.25.  I thought, I will be wise, but it went far from me; it is far off, what may it be? 
Ec. 7.26.  and that, a wicked fool; 
Pr. 21.4.  A haughty look, and a proud heart which is the light of the wicked is sin: If therefore thou hast been foolish in lifting up thyself, 
Pr. 30.32.  and if thou hast thought wickedly, lay thy hand upon thy mouth, for God hateth an haughty eye; 
Pr. 6.17.  yea he so hateth it, 
Pr. 16.5.  that all that are proud in heart, are an abomination to the Lord: and though hand join in hand, they shall not be unpunished; and what punishment shall be bane? 
Pr. 15.25.  The Lord will destroy the house of the proud man; and his very pride is an argument of his ruin: Before destruction the heart of a man is haughty: 
Pr. 18.22  Pride goeth before destruction, 
Pr. 16.18.  and an high mind before the fall: Before it? 
Pr. 11.2.  yea with it: When pride cometh, then cometh shame. Now the height of pride is scornfulness. He that is proud and haughty, 
Pr. 21.24.  scornful is his name, who worketh in the pride of his wrath: 
Pr. 11.12.  and this man despiseth his neighbour, and therefore is destitute of understanding: when the wicked cometh▪ 
Pr. 18.3  then cometh contempt; and with the vile man is reproach, but▪ of all, him that reproves him: 
Pr. 9.7.  He that reproveth a scorner, purchaseth to himself shame, and he that rebuketh the wicked, getteth himself a blo●; 
Pr. 19. 2●.  therefore judgements are prepared for the scorners, and stripes for the back of fools; so, as others are hurt by his sin; 
Pr. 29.8.  for a scornful man bringeth a whole city into a snare: so they shall be likewise bettered by his judgement; when the scorner is punished, 
Pr. 21.11.  the foolish is wise.   

§. 4. Continency 

of Lust,  
of Anger,   with their contraries.  
OF the first kind, 
Pr. 5.15.  is he that drinks the waters of his own cistern; 
Pr. 6.25.  that desires not the beauty of a stranger in his heart; neither lets her take him with her eyelids: contrarily, 
Pr. 5.20.  the incontinent is he that delights in a strange woman, & embraces the bosom of a stranger; or she that forsakes the guide of her youth, 
Pr. 2.17.  and forgetteth the covenant of God; she lieth in wait for a pray, 
Pr. 23.28.  and she increaseth the trangressers amongst men. 
Pr. 23.27.  For a whore is as a deep ditch, & a strange woman as a narrow pit: Yea, 
Ec. 7.28.  I find more bitter than death the woman whose heart is as nets and snares, 
See more of this vice, Oecon. sect. 2. & 3.  and whose hands as bands: he that is good before God shall be delivered from her, but the sinner shall be taken by her.  

Pr. 16 32.  Of the second, is he that is slow to anger, 
Pr. 14.29.  slow to wrath; whose discretion differreth his anger, 
Pr. 19.11.  and whose glory is to pass by an offence: 
Pr. 14.29.  which moderation, as it argues him to be of great wisdom (for wise men turn away wrath) so it makes him better than the mighty man, 
Pr. 29.8.  
Pr. 16.23.  and procures him just honour; 
Pr. 20.3.  for It is the honour of a man to cease from strife: contrary to which, is he that is of an hasty spirit to be angry; which as it proves him foolish: 
Ec. 7.11.  (for anger resteth in the bosom of fools, 
Ec. 7.11.  
Pr. 14.17  and he that is hasty to anger, not only committeth folly, 
Pr. 14.29.  but exalteth it) So it makes him dangerous: Anger is cruel, 
Pr. 27.4.  and wrath is raging; 
Pr. 29.22.  and a furious man aboundeth in transgressions: 
Pr. 22.24.  wherefore make no friendship with an angry man, 
Pr. 22.25.  lest thou learn his ways, and receive destruction to thy soul.   

§. 5. Fortitude 

In general,  
The specials of it; 

Confidence,  
Patience 

in God's afflictions,  
in men's injuries.        

Pr. 18.14.  FOrtitude is that, whereby The spirit of a man sustains his infirmities; which makes the righteous bold as a lion: 
Pr. 28.1.  contrarily the weak of strength is he that is faint in the day of adversity; 
Pr. 24.10.  whose fear bringeth a snare upon him; 
Pr. 29.25.  and that, desperate: A wounded spirit who can bear? 
Pr. 18.14.  which is often caused through guiltiness: 
Pr. 28.1.  The wicked fleeth, when none pursueth him. Confidence is, 
Pr. 3.5.  to trust in the Lord with all thine heart, and not to lean to thine own wisdom; 
Pr. 3.6.  but in all thy ways to acknowledge him, 
Pr. 16.3.  and to commit thy works to the Lord, 
Pr. 14.32.  and to have hope in thy death: and though in other things, The hope that is deferred is the fainting of the heart; 
Pr. 13.12.  yet in this, he that trusteth in the Lord shall be fat; for, 
Pr. 28.25.  from hence, 
Pr. 16.3. Pr. 3.6.  not only his thoughts and ways are directed, but he receiveth safety, and protection; 
Pr. 30.5.  He is a shield to those that trust in him. The horse is prepared for the day of battle, 
Pr. 21.31.  but salvation is of the Lord. Yea, The name of the Lord is a strong tower: 
Pr. 18.12  the righteous runneth to it, and is exalted. So that, 
Pr. 16.20.  He that trusteth in the Lord, he is blessed; whereas He that trusteth in his own heart, 
Pr. 28.26.  is a fool: and it is a vain thing, 
Pr. 27.1.  to boast thyself of to morrow; for thou knowest not what a day will bring forth.  

Pr. 3.11.  Patience is, not to refuse the chastening of the Lord, neither to be grieved with his correction: 
Ec. 7.16.  The patient man, in the day of wealth, is of good comfort, and in the day of affliction considereth, God also hath made this contrary to that, that man should find nothing after him whereof to complain: knowing that the Lord correcteth whom he loveth; 
Pr. 3.12.  
Pr. 10.28  and that the patient abiding of the righteous shall be gladness: Contrarily, The heart of the fool, fretteth against the Lord; he is careless and rageth: 
Pr. 19.3.  but to what purpose? 
Ec. 6.10.  Man cannot strive with him that is stronger than he: Yea rather, 
Pr. 29.1.  the man that hardeneth his neck when he is rebuked, shall suddenly be destroyed, and cannot be cured: in respect of men's injuries, 
Pr. 20.22.  He saith not, I will recompense evil; but waits upon the Lord, and he shall save him. In which regard, the patient in spirit that suffers, is better than the proud of spirit, 
Ec. 7.10.  that requites.    

SALOMON'S POLITICS, Or Commonwealth: 1. BOOK, His 

KING,  
COUNSELLOR,  
COURTIER,  
SUBJECT.    
Anno Domini, 1609.   

SALOMON'S politics, or Commonwealth:  

And, first, HIS KING.  

§. 1. Degrees 

must be and are 

subordinate,  
highest 

not many,  
but one.      
and those from God.    
IN all well ordered governments there are degrees, An higher than the highest, 
Ec. 5.7  and yet an higher than they: and these, of God's appointment; not only in the inferior ranks, The rich & poor meet, 
Pr. 22.2  and the Lord is the Maker of them all: 
Pr. 8.15  but in the supreme: By me King's reign (saith Wisdom) and Princes decree justice: and not they only, 
Pr. 8.16  but the Nobles & all the judges of the earth; so, it is a just wonder, that The grasshoppers have no King; 
Pr. 30.27  yet they go forth by bands. And as no King is a judgement; so, many: for Because of the Transgression of the land, 
Pr. 28.2  there are many Princes, many, not only in frequent succession, but in society of regiment.   

§. 2. In a King are described 

Quality of his person 

Natural,  
Moral.    
Actions.    
A King must be high; as in place, so in blood: 
Ec. 10.17  Blessed art thou O Land, when thy King is the son of Nobles; not of any servile condition; for, nothing can be more uncomely, 
Pr. 19.10  then for a servant to have rule over Princes: and it is a monster in State, to see servants ride on horses, 
Ec. 10.17  and Princes (of blood) to walk as servants on the ground; neither more monstrous, then intolerable. 
Pr. 30.21  There are three things for which the earth is moved, yea four which it cannot sustain: 
Pr. 30.22  whereof one is, A servant when he reigneth.   

§. 3. Moral qualities 

Negative; what one he may not be: 

Not lascivious,  
Not riotous,  
Not hollow and dissembling,  
Not childish,  
Not imprudent,  
Not oppressing.    
Affirmative.    
ANd as his blood is heroical, so his disposition; not lascivious. 
Pr. 31.23  What, O son of my desires, give not thy strength to women, 
Ec. 2.10.  nor thy ways: But why should he withhold from his eyes whatsoever they can desire, and withdraw his heart from any joy? 
Ec. 2.8  why may he not have all the delights of the sons of men: as women take captive; as Queens and Concubines, 
Cant 6 7. Pr. 31.3  and Damosels without number? This is to destroy Kings; He shall find more bitter than death the woman whose heart is as nets and snares. 
Ec. 7.28  Not riotously excessive; whether in wine: 
Pr. 31.4  for It is not for Kings to drink wine, nor for Princes strong drink: What, not at all? To him alone is it not said, 
Ec. 9.7.  Go eat thy bread with joy, and drink thy wine with a cheerful heart? who should eat or drink, 
Ec. 2.25.  or hast to outward things more than he? Not immoderately: 
Pr. 31.5  so as he should drink and forget the decree, and change the judgement of all the Children of affliction: 
Ec. 10.16.  Or in meat; for, Woe be to thee o Land, when thy Princes eat in the morning: 
Pr. 23.2  and if he be not the master of his appetite, 
Pr 23.3  his dainty meats will prove deceivable. Not hollow, not double in speeches, 
Pr. 17.7  in profession: The lip of excellency becomes not a fool; much less, lying talk a Prince: Not childish; Woe to thee, O Land, 
Ec. 10.16.  whose King is a child: not so much in age, which hath sometimes proved successful; but in condition: Not imprudent, not oppressing; 
Pr. 28.16  two vices conjoined: A Prince destitute of understanding is also a great oppressor; And to conclude, in all or any of these, not wilfully inflexible: A poor and wise child is better than an old & foolish king, 
Ec. 4.13  that will no more be admonished.   

§. 4 Affirmative; what one he must be: 

To others 

Just,  
Merciful,  
slow to anger,  
Bountiful.    
In himself 

Temperate,  
Wise,  
Valiant,  
Secret.      
COntrarily, he must be Temperate. Blessed art thou, 
Ec. 10.17  O Land, when thy Princes eat in time, for strength and not for drunkenness: Just and righteous; 
Pr. 11.1  for false balances (especially in the hand of government) are an abomination to the Lord: but a perfect weight pleaseth him; A virtue beneficial, 
Pr. 16.12  both ¹ to himself (for the throne is established by justice) & ² to the State. 
Pr. 14.34  justice exalteth a Nation; than which, nothing doth more bind and cheer the hearts of the people: 
Pr. 29.2.  for, When the righteous are in authority the people rejoice, but when the wicked bears rule the people sigh: and with truth & justice, must mercy be joined inseparably; 
Pr. 20.18  for Mercy and truth preserve the King: and his Throne shall be established, also, by mercy. And all these must have wisdom to menage them: By it, Princes rule, 
Pr. 8.16.  & are terrible to the ill-deserving. 
Pr. 20.26  A wise King scattereth the wicked, & causeth the wheel to turn over them. To all these must be added bounty; 
Pr. 28.16  A Prince that hateth covetousness shall prolong his days; where contrarily, 
Pr. 29.4.  A man of gifts destroyeth his country: and yet further, a conquest of his own passions; a princely victory: 
Pr. 16.32  for He that is slow to anger, is better than the mighty man; and he that ruleth his own mind better than he that winneth a City; because of all other, 
Pr. 19.12  The king's wrath is like the roaring of a lion: and what is that but the messenger of death? and if it may be, a conquest of all others, through valour. 
Pr. 30 29  There are three things that order well their going, yea four are comely in going: 
Pr. 30.31  whereof the last and principal is, A King against whom no man dares rise up: Lastly, secrecy in determinations. 
Pr. 25.3  The heaven in height, and earth in deepness, and the king's heart can no man (no man should) search out: neither should it be in any hands, but the Lords; 
Pr. 21.1.  who as he knows it, so he turns it whither soever it pleaseth him.   

§. 5. His actions 

common,  
special to his place: To 

judge righteously 

1. according to the truth of the cause.  
2. according to the distress of the party, unpartially.    
remit mercifully.      
HIs actions must suit his disposition; which must be universally holy: 
Pr. 16.12  for, It is an abomination to Kings (of all other) to commit wickedness. Which holiness alone is the way to all peace: When the ways of a man please the L. 
Pr. 16.7.  he will make his enemies at peace with him: Peculiarly to his place; he must first judge his people: 
Pr. 20.8  a king that sitteth in the throne of judgement, chaseth away all evil with his eyes; & by this, 
Pr. 29.4  he maintains his country: & while he doth sit there, 
Pr. 16.10  A divine sentence must be in the lips of the king, & his mouth may not transgress in judgement. for, 
Pr. 29 14.  A king that judgeth the poor in truth, his throne shall be established for ever: Neither may his ear be partially open: which disposition shallbe sure to be fed with reports; for, Of a Prince that hearkeneth to lies, 
Pr. 29 12.  all his servants are wicked: nor his mouth shut; especially in cases of distress: 
Pr. 39.8  Open thy mouth for the dumb in the cause of all the children of destruction: open thy mouth, 
31.9.  judge righteously, & judge the afflicted & the poor: yet, not with so much regard to the estate of people, as the truth of the cause; 
Pr. 17.26  for Surely it is not good to condemn the just in whatever condition; nor that Princes should smite such for equity: wherein he shall wisely search into all difficulties. 
Pr. 25.1  The glory of God is to pass by infirmities, but the king's honour is to search out a thing; yet so, as he is not seldom merciful in execution, Delivering them that are drawn to death, 
Pr. 24.11.  and preserving them that are drawn to be slain: These observed, 
Ec. 8.9  it cannot be, that man should rule over man to his hurt.    

SALOMON'S COUNSELLOR.  

Sect. 6. Counsel 

For the soul 

How given: 

The necessity of it,  
The quality 

wise,  
righteus  
pleasant.      
How received.    
For the State.    
AS where no sovereignty, so where no counsel is, 
Pr. 11.14  the people fall; and contrarily, where many Counsellors are, 
Pr. 24.6  there is health; and more than health, Steadfastness: Counsel for the soul, 
Pr. 15.22  Where no vision is, 
Pr. 29.18  the people perish: which requires both holiness and wisdom: The fruit of the righteous is as a tree of life, 
Pr. 11.30  and he that winneth souls is is wise; 
Ec. 12.9  and the more wise the Preacher (is) the more he teacheth the people knowledge, and causeth them to hear, and searcheth forth, and prepareth many parables: & not only an upright writing (& speaking) even the word of truth; 
Ec. 12.10  but pleasant words also; 
Pr. 16.21  so that the sweetness of the lips increaseth doctrine; & not more delightful, then effectual: for, 
Ec. 12.11  The words of the wise are like goads, and nails fastened by the masters of the assemblies, that are given by one Pastor: which again, of every hearer, challenge due reverence & regard; who must take heed to his foot, 
Ec. 4.17  when he entereth into the house of God, and be more near to hear, than to give the sacrifice of fools: for, He that despiseth the word, 
Pr. 13.13.  shall be destroyed: but he that feareth the commandment, shall be rewarded.   

§. 7. In a Counsellor of State, or Magistrate, is required 

Wisdom, 

Discussing of causes,  
Providence, and working according to knowledge.    
Piety,  
justice, and freed from 

Partiality,  
Bribes,  
Oppression▪      
WIthout Counsel, 
Pr. 15.22.  all our thoughts (even of policy & state) come to nought: but in the multitude of Counsellors is steadfastness: & no less in their goodness; 
Pr. 24.5.  〈…〉 their wisdom, which alone gives strength to the owner, above ten mighty princ. that are in the city; 
Ec. 7.2.  a virtue, 
Pr. 14.33.  which though it resteth in the heart of him that hath understanding, yet is known in the mids of fools. 
Pr. 17.24.  For wisdom is in the face of him that hath understanding, and in his lips: for, howsoever he that hath knowledge spareth his words, 
Pr.  yet the tongue of the wise useth knowledge aright; 
Pr. 15.2.  
Pr. 24.7.  and the fool cannot open his mouth in the gate; and therefore is unfit for authority. 
Pr. 26.1.  As snow in summer, and rain in harvest; so is honour unseemly for a fool. And though it be given him; 
Pr. 26.8.  how ill it agrees? As the closing up of a precious stone in an heap of stones, so is he that gives glory to a fool. From hence, the good justicer both carefully heareth a cause, knowing, 
Pr.  that He which answereth a matter before he hear it, it is a folly and shame to him; and that related on both parts▪ for He that is first in his own cause is just: 
Pr. 18.17.  then cometh his neighbour and maketh inquiry of him; and deeply sifteth it: else he loseth the truth; 
Pr. 20.5.  for The counsel of the heart of a man is like deep waters: but a man that hath understanding will draw it out. From hence, is his providence for the common good; not only in seeing the plague, and hiding himself, 
Pr. 22.3.  but in delivering the city: 
Ec. 9.15.  and as he foreseeth, 
Pr. 13.16  so he worketh by knowledge: and not in peace only; as, 
Ec. 9.17.  The words of the wise are more heard in quietness, than the cry of him that ruleth among fools; 
Pr. 21.22.  but in war: A wise man goeth up into the city of the mighty, and casteth down the strength of the confidence thereof. 
Ec. 9.16.  For, wisdom is better than strength, 
Ec. 9.18.  yea than weapons of war▪ 
Ec. 9.13.  I have seen this wisdom under the sun, and it is great unto me; 
Ec. 9.14.  A little city and few men in it, and a great king came against it, and compassed it about, and builded forts against it; 
Ec. 9.15.  and there was found, in it, a poor and wise man, and he delivered the city by his wisdom: neither can there be true wisdom in any Counsellor, without piety. The wise man feareth, 
Pr. 14.16.  & departs from evil; being well assured, that there is no wisdom, 
Pr. 21.30.  nor understanding, nor counsel against the Lord; & that, 
Pr. 12.3.  Man cannot be established by wickedness: and indeed bow oft doth God so dispose of estates that the evil shall bow before the good, 
Pr.  & the wicked at the gates of the righteus? neither is this more just with God, the● acceptable with men▪ for, 
Pr. 28.12  when the righteous rejoice, there is great glory, 
Pr. 29.2.  & when they are in authority the people rejoice▪ contrarily, when the wicked comes on, and rises up, 
Pr. 28. ●●.  & bears rule, the man is tried; 
Pr. 28.28.  the good hide themselves, & all the people sigh: 
Pr. 29.2.  
Pr. 25.26.  & the righteous man falling down before the wicked, is like a troubled Well, and a corrupt spring.  
Neither is justice less essential, then either; 
Pr.  for to do justice and judgement is more acceptable to the Lord, than sacrifice: To know faces, 
Pr. 28.21 Pr. 24.23  therefore (in a judge) is not good; for that man will transgress for a piece of bread; much less to accept the person of the wicked, 
Pr. 18.5.  to cause the righteous to fall in judgement: He that saith to the wicked thou art righteous, 
Pr. 24.24.  him shall the people curse, and the multitude shall abhor him: Yea yet bier; He that justifieth the wicked, 
Pr. 17.15.  & condemneth the just▪ both are an abomination to the Lord. Wherefore, 
Pr. 17.27.  howsoever. The wicked man taketh a gift out of the bosom, to wrest the ways of judgement; and commonly, 
Pr. 18.16.  A man's gift enlargeth him, and leadeth him (with approbation) before great-men: yet he knoweth, 
Ec. 7.9.  that the reward destroyeth the heart; 
Pr. 21.7.  that the acceptance of it is but the robbery of the wicked; which shall destroy them, because they have refused to execute judgement: he hateth gifts, then, 
Pr. 15.27.  that he may live, 
Pr. 21.15.  and it is a joy to him to do judgement: He doth unpartially smite the scorner, 
Pr. 19.25.  yea severely punish him, 
Pr. 21.11.  that the wickedly foolish may beware and become wise. And whereas Every way of a man is right in his own eyes, 
Pr. 21.2.  
Pr. 14.5.  and a false record will speak lies, and use deceit; 
Pr. 12.17. Pr. 18.17. Pr. 19.5.  he so maketh inquiry, that a false witness shall not be unpunished: 
Pr. 19.9.  and he that speaketh lies shall perish: Lastly, his hand is free from oppression of of his inferiors: 
Pr.  which as it makes a wiseman mad; so the actor of it, miserable: 
Pr. 14.31.  for He that oppresseth the poor, reproveth him that made him; 
Pr. 22.22.  and if the afflicted be oppressed in judgement, the Lord will defend their cause, & spoil the soul▪ that spoileth them; and upon all occasions, 〈◊〉 so determineth, 
Pr. 24.26.  that they shall kiss the lips of him that answereth upright words.    

SALOMON'S COURTIER  

§. 8. Must be 

Discreet,  
Religious,  
Humble,  
Charitable,  
Diligent,  
Faithful.    
IN the light of the King's countenance is life, 
Pr. ●6. 15.  and his favour is as the cloud of the latter reign, 
Pr. 19.12.  or as the dew upon the grass: which that the Courtier may purchase; he must be 1. Discreet: 
Pr. 14.35.  The pleasure of a king is in a wise servant, but his wrath shall be towards him that is lewd; 2. Religious, both in heart, 
Pr. 22.11.  He that loveth pureness of heart for the grace of the lips the king shallbe his friend: & in his actions, He that seeketh good things getteth favour; 
Pr. 11.27.  in both which, the righteous is more excellent than his neighbour: 
Pr. 12.26.  and besides these, 
Pr. 22.4.  humble; The reward whereof is glory: 
Pr. 15.33.  for, before glory goeth humility. He dare not therefore boast himself before the king, 
Pr. 25.6.  
Pr. 25.7.  and thrust himself overforward in the presence of the Prince, whom his eyes do see: whom if he see moved, 
Pr. 25.15.  he pacifieth by staying of anger, and by a soft answer breaketh a man of bone; not aggraunting the faults of others: 
Pr. 17.9.  He that covereth a transgression seeketh love; but he that repeateth a matter separateth the Prince. To these, he is diligent, 
Ec. 8.2.  taking heed to the mouth of the King; & therefore worthily standeth before kings, and not before the base sort: and withal, 
Pr. 22.29  true and faithful; when he undertakes another's suit he lingers not: knowing, 
Pr. 13.12.  that The hope that is differred is the fainting of the heart; 
Pr. 17.8.  and though A bribe or reward is as a stone pleasant in the eyes of them that have it, and prospereth whither soever it turneth, (for, every man is a friend to him that giveth gifts): 
Pr. 19.6.  yet he accounteth the gathering of treasures by a deceitful tongue, 
Pr. 21.6.  to be vanity, tossed too and fro, of them that seek death.    

SALOMON'S SUBJECT.  

§. 9 His Duery to 

His Prince; 

Reverence,  
Obedience.    
Fellow Subjects.    
EVery government presupposeth Subjects. 
Pr. 14.28.  In the multitude of the people is the honour of the King; and for the want of people, cometh the destruction of the Prince: Of whom God requires, in respect of the Prince, Reverence, Obedience; That they should reverence, 
Pr. 19.6. Pr. 29.26.  and seek the face of the Prince; not cursing the King, 
Ec. 10.20.  so much as in their thought, nor the rich in their bedchamber; but fearing the Lord, 
Pr. 24.21.  and the King, and not meddling with the seditious, 
Pr. 17.11.  which only seek evil. For, 
Ec. 10.20  as the foul of the heaven shall carry the voice, and the master of the wing declare the matter: 
Pr. 17.11.  so (for revenge) a cruel messenger shall be sent against them; their destruction shall arise suddenly, 
Pr. 24.22  and who knoweth their ruin? For their due homage therefore and obedience to laws, they take heed to the mouth of the King, 
Ec. 8.2.  and the word of the oath of God; and if a law be enacted, they violate it not, nor strive for innovation. 
Ec. 10.8.  He that breaks the hedge, a serpent shall bite him. 
Ec. 10.9.  He that removeth stones, shall hurt himself thereby: 
Ec. 10.9.  and he that cutteth wood shall be in danger thereby. And if they have offended, 
Ec. 8.3.  they haste not to go forth of the prince's sight, nor stand in an evil thing: for he will do whatever pleaseth him; 
Ec. 10.4.  but rather if the spirit of him that ruleth rise up against them, by gentleness pacify great sins.   

§. 10. To his fellow Subject, In respect of 

more public society, is required, 

1. Regard to 

Superiors in 

Estate,  
Desert.    
Inferiors,  
Equals.    
2. Commerce    
more private society, 

Just maintenance of each man's propriety,  
Truth of friendship.      
IN respect of themselves, he requires due regard of degrees: whether of superiors. 
Pr. 22.7.  The rich ruleth the poor; and as the fi●ing pot is for silver, 
Pr. 27.21.  and the furnace for gold, so is every ma●otryed according to his dignify; 
Ec. 8.10.  so as they that come from the holy place be not forgotten in the city where they have done right: or whether of inferiors; 
Pr.  for, A poor man, if he oppress the poor, is like a raging rain that leaveth no food; 
Pr. 11.12 Pr. 14.21  yea (less than oppression) He that despiseth his neighbour is both a sinner and destitute of understanding: or lastly, of equals; & therein, quiet & peaceable demeanour, 
Pr. 3.30.  not striving with others causeless; not to begin comentions, for, 
Pr. 17.14.  The beginning of strife is as one that openeth the waters; therefore ere it be meddled with, he leaveth off; and being provoked, 
Pr. 25.9.  debateth the matter with his neighbour. 
Pr. 25.8.  And as he goes not forth hastily to strife: so much less doth he take part in impertinent quarrels: He that passeth by, 
Pr. 26.17  and meddleth with the strife that belongs not to him, is as one that takes a dog by the care; and one of the six things that God hates, 
Pr. 6.16 19  is he that raiseth up contentions among neighbours.  
Secondly, mutual commerce, and interchange of commodities; without which, is no living: 
Ec. 5.8  The abundance of the earth is over all: and the King consists by the field that is tilled. The husbandman therefore must till his land, 
Pr. 28.19  that he may be satisfied with bread; for, much increase cometh by the strength of the Ox: 
Pr. 14.4  and moreover, he must sell corn, 
Pr. 11.26  that blessings may be upon him; which if he withdraw, the people shall curse him; 
P. 24.30.  so that, the slothful man whose field is overgrown with thorns, and nettles, is but an ill member: And again, 
Pr. 31.14.  the Merchant must bring his wares from far; and each so trade with other, that both may live. 
Ec. 10.19  They prepare bread for laughter, & wine comforts the living▪ but silver answereth to all. F●r less public society, it required due reservation of propriety; 
Pr. 22.28  not to remove the ancient bounds which his fathers have made; 
Pr. 23.10  not to enter into the field of the fatherless; for▪ he that redeemeth them is mighty, 
Pr. 23.11.  
Pr.  not to increase his riches by usury and interest, not to hasten overmuch to be rich: 
Pr. 23.4  for such one knoweth not that poverty shall come upon him; 
Pr. 28.22  & that an heritage hastily gotten in the beginning, 
Pr. 28.20 Pr. 20.21  in the end thereof, shall not be blessed: and that in the mean time, The man that is greedy of gain troubleth his own house. 
Pr. 15.27  2. Truth of friendship. 
Pr. 18.24  A man that hath friends, aught to show himself friendly: for a friend is nearer than a brother; Thy own friend therefore, 
Pr. 27.10  and thy father's friend forget thou not: for whether he reprove thee; 
Pr. 27.6  The wounds of a lover are faithful or whether he advise; As Ointment and Perfui●●e rejoice the heart, 
Pr. 27.9  so doth the sweetness of a man's friend by hearty counsel: or whether he exhort; 
Pr. 27.17  Iron sharpens iron, so doth a man sharpen the face of his friend; and all this, not in the time of prosperity only, as commonly, 
Pr. 19.4.  Riches gather many friends, and the poor is separated from his neighbour: but contrarily, 
Pr. 17.17  A true friend loveth at all times, & a brother is born for adversity; in all estates therefore, 
Pr. 27.19  as the face in the water answers to face, so the heart of man to man; who yet, may not be too much pressed: 
Pr. 25.17.  Withdraw thy foot from thy neighbours house, lest he be weary of thee, and hate thee; 
Pr. 27.10  neither enter into thy brother's house in the day of thy calamity: nor again, too forward in proffering kindness to his own loss; 
Pr. 17. 1●  A man destitute of understanding toucheth the hand, and becometh surety for his neighbour: 
Pr. 6.2. etc.  If therefore thou art become surety for thy neighbour (much more if thou have stricken hands with the stranger) thou art snared with the words of thine own mouth, thou art even taken with the words of thine own mouth. Do this now my son, 
Pr. 6.3  seeing thou art comen into the hand of thy neighbour (not having taken a pledge for thy suretyship) go and humble thyself and solicit thy friends, 
Pr. 27.13  
Pr. 6.4  Give no sleep to thine eyes, nor slumber to thine ey lids. 
Pr. 6.5.  Deliver thyself as a Do from the hand of the hunter, & as a bird from the hand of the fouler; & take it for a sure rule, 
Pr. 11.15  He that hateth suretyship is sure.     

SALOMON'S ECONOMICS, or Government of the FAMILY.  

1. 

HUSBAND,  
WIFE.    
2 

PARENT,  
CHILD.    
3. 

MASTER,  
SERVANT.     
Anno Domini, 1609.   

SALOMON'S ECONOMICS, Or FAMILY.  

§. 1. The head of the Family in whom is required, 

Wisdom,  
Staidness,  
Thrift.    
THe man is the head, and guide of the family; 
Ec. 7.13  In whom wisdom is good with an inheritance: for Through wisdom an house is builded, 
Pr. 24.3  and established: which directs him to do all things in due order; first, 
Pr. 24.27  to prepare his work without, and then after to build his house; and therewith, staidness. For, 
Pr.  as a bird that wandereth from her nest, so is a man that wandereth from his own place▪ and (which is the chief stay of his estate) thriftiness; 
Pr. 11.29  for, He that troubleth his own house (by excess) shall inherit the wind: and the fool shallbe servant to the wise in heart: for which purpose, 
Pr. 15.6  he shall find, that The house of the righteous shall have much treasure, while the revenues of the wicked is but trouble: 
Pr. 15.16  or if not much; yet, Better is a little with the fear of the Lord, then great treasure and trouble therewith: Howsoever, therefore, let him be content with his estate: Let the lambs be sufficient for his clothing; 
Pr. 27.26  and let the goats be the price of his field. 
Pr. 27.27  Let the milk of his goats be sufficient for his food, for the food of his family, and the sustenance of his maids: and if he have much revenue; let him look for much expense. For, 
Ec. 5.10  When goods increase, they are increased that eat them: and what good cometh to the owners thereof, but the beholding thereof with their eyes?   

THE HUSBAND: §. 2. Who must bear himself 

wisely,  
chastened,  
quietly, and cheerfully.    

Pr. 18.22  HE that findeth a wise, findeth a good thing, and receiveth favour of the Lord: Who must therefore behave himself, 1. wisely, 
Pr. 2.17.  
Pr. 12.4.  as the guide of her youth: as the head to which she is a crown: 
Pr. 5.15  2. chastely. Drink the water of thy own Cistern, and the rivers out of the midst of thine own Well. The matrimonial love must be pure, and clear, not muddy and troubled; 
Pr. 5.16  Let thy fountains flow forth, and the rivers of waters in the Streets; the sweet & comfortable fruits of blessed marriage, in plentiful issue: 
Pr. 5.17  But let them be thine alone, and not the strangers with thee. This love abides no partners: for, 
Pr. 5.9.  this were to give thine honour unto others, and thy strength to the cruel; 
Pr. 5.10  so should the stranger be filled with thy strength, and (as the substance will be with the affections) thy labours should be in the house of a stranger; and thou shalt mourn (which is the best success hereof) at thine end, 
Pr. 5.11  when thou hast consumed (besides thy goods) thy flesh, and thy body, and say: 
Pr. 5.12  How have I hated instruction, and mine heart despised correction. 
Pr. 5.14  I was almost plunged into all evil, of sin and torments, and that which is most shameful, in the midst of the assembly, 
Pr. 5.18  in the face of the world. Let therefore that thy own fountain be blessed, and rejoice with the wise of thy youth: Let her be as the loving Hind, 
Pr. 5.19  and pleasant Roe; let her breasts satisfy thee, 
Pr. 5.20  at all times, and err thou in her love continually; For why shouldst thou delight my son, in a strange woman; or (whether in affection, or act) embrace the bosom of a stranger? 
Pr. 5.21  For, the ways of man are before the eyes of the Lord, and he pondereth all his paths: and if thy godlessness regard not that, yet for thy own sake, Desire not her beauty in thy heart, 
Pr. 6.25  neither let her take thee with her eyelids; for, 
Pr. 6.26.  because of the whorish woman, a man is brought to a morsel of bread, yea to the very husks: and more than that; a Woman will hunt for the precious life of a man. Thou sayest, 
Pr. 6.26  thou canst escape this actual defilement. 
Pr. 6.27  Can a man take fire in his bosom, and his clothes not be burnt? 
Pr. 6.28  Or can a man go upon coals, and his feet not be burnt? So, 
Pr. 6.29  he that goeth in, to his Neighbour's Wife, shall not be innocent, whosoever toucheth her: This Sin is far more odious than theft: For, 
Pr. 6.30  men do not despise a Thief when he steals to satisfy his soul, because he is hungry. But if he be found, 
Pr. 6.31  he shall restore seven fold, or he shall give all the substance of his house; and it is accepted. 
Pr. 6.32  But, he that commits adultery with a woman, is mad: he that would destroy his own soul, 
Pr. 6.33  let him do it: For, he shall find a wound and dishonour, and his reproach shall never be put away: Neither is the danger less than the shame. For, 
Pr. 6.34  jealousy is the rage of a man: therefore▪ the wronged husband will not spare, in the day of vengeance. 
Pr. 6.35  He cannot bear the sight of any ransom; neither will he consent to remit it, though thou multiply thy gifts. And tho Stolen waters be sweet, 
Pr. 9.17.  and hid bread be pleasant to our corrupt taste; yet, 
Pr. 9.18.  the adulterer knows not that the dead are there: and that her guests are in the deeps of hell, that her house tendeth to death; 
Pr. 2.18.19. Pr. 5.3.  And howsoever her lips drop as an honeycomb, and her mouth is more soft than oil; yet the end of her is bitter as wormwood, 
Pr. 5.4.  & sharp as a two edged sword: her feet go down to death, 
Pr. 5.5.  and her steps take hold of hell: yea, 
Pr. 23.27.  The mouth of the strange woman is a deep pit, 
Pr. 22.14.  and he with whom the Lord is angry shall fall into it.  
3. Quietly and lovingly: for, 
Pr. 15.17  Betteris a dinner of green herbs where love is, than a stalled ox, and hatred therewith. Yea, Better is a dry morsel, 
Pr. 17.1.  if peace be with it; then an house full of sacrifices with strife. And if he find sometime cause of blame; 
Pr. 19.11.  The discretion of a man differreth his anger, and his glory is to pass by an offence: 
Pr. 17.9.  and only He that covereth a transgression, seeketh love: 
Ec. 9.9.  Rejoice with thy wife, whom thou hast loved all the days of the life of thy vanity, which God hath given thee under the Sun. For, this is thy portion in this life, and in the travels wherein thou labourest under the Sun.   

THE WIFE. §. 3. She must be 

1. Faithful to her husband; Not wanton.  
2. Obedient,  
3. Discreet,  
4. Provident and hous-wife-like.    
A Virtuous Wife is the Crown of her husband: 
Pr. 12.4.  Who shall find such a one? 
Pr. 31.10.  for her price is far above the pearls. She is true to her husband's bed; 
Pr. 31.11.  such as the heart of her husband may trust to, 
Pr. 2.17.  as knowing that she is tied to him by the covenant of God; not wanton and unchaste: 
Pr. 7.6.  such one as I once saw from the window of my house: I looked through my window, 
Pr. 7.7.  & saw among the fools, 
Pr. 7.7.  & considered among the children a young man wanting wit, 
Pr. 7.8.  who passed through the street by her corner, and went toward her house, in the twilight, 
Pr. 7.9.  in the evening, when the night began to be black and dark, so as he thought himself unseen; 
Pr. 7.10.  and behold there met him (the same he sought for) a woman with an harlot's fashion, and close in heart, as open in her habit. 
Pr. 7.11.  She is babbling and perverse; whose feet (contrary to the manner of all modest wives, 
Pr. 11.16.  which only attain honour) cannot abide in her house; 
Pr. 7.11.  but are over gadding. 
Pr. 7.12.  Now she is without the gates, now in the streets, 
Pr. 23.28.  and lieth in wait in every corner; or at the least, sitteth at the door of her house, 
Pr. 9.14.  on a seat in the high places of the city: so she (not staying to be solicited) caught him by the neck, 
Pr. 7.13.  and kissed him, and with an impudent face, said unto him, I have the flesh of peace offerings, 
Pr. 7.14.  (both good cheer, and religion pretended) this day have I paid my vows: 
Pr. 7.15.  therefore I came forth, on purpose to meet thee, that I might earnestly seek thy face, of all others; and now, how happy am I that I have found thee. 
Pr. 7.16.  I have decked my bed with ornaments, with curtains, and strings of Egypt. 
Pr. 7.17.  I have perfumed my bed with myrrh, aloes, and cinnamon, that we may lie sweet; 
Pr. 7.18.  Come go, let us take our fill of loves, until the morning, let us take our pleasure in dalliance; fear nothing, 
Pr. 7.19.  For my husband is not at home, he is gone a journey far off, neither needest thou to doubt his return; for he hath taken with him a bag of silver, 
Pr. 7.20.  and will come home at his set day: sooner he cannot; this she said: what followed? By the abundance of the sweetness of her speech, 
Pr. 7.21.  she caused him to yield: and with the flattery of her lips, she enticed him; 
Pr. 7.22.  and strait ways he follows her as an ox goeth to the slaughter, and as a fool to the stocks for correction, till a dart strike through his liver, the seat of his lust: 
Pr. 7.23.  or as a bird hasteneth to the snare, and knoweth not that it is against his own life: thus she doth, and when her husband returns, 
Pr. 30.20.  she wipeth her mouth, and saith I have not committed iniquity. (2.) She is dutiful and obedient; 
Pr. 15.1.  by a soft answer appeasing wrath: not hateful; for whom, 
Pr. 30.23.21.  a whole world is moved; not stubborn, not quarrelous: for, 
Pr. 19.13 Pr. 27.15  the contentions (and brawlings) of a wife, are like a continual dropping in the day of rain; a discomfort to the husband, a rotting to the house. So, 
Pr. 25.24.  It is better to dwell in a corner of the house top, then with a contentious woman in a wide house. And tho, for society, Two be better than one; 
Ec. 4.9.  yet It is better to dwell alone in the wilderness, 
Pr. 27.19.  then with a contentious, and angry woman. For, herein as his grief cannot be avoided, so his shame cannot be conceived. 
Pr. 27.16.  For, He that hideth her, hideth the wind; and she is as oil in his right hand, that uttereth itself.   

§. 4. The good housewife (Pro. 31.) set forth by her 

Actions, 

In her own person; 

Labours,  
Bargains,  
Liberal provision, for 

Herself,  
The poor,  
Her family; 

husband  
servants.        
In the oversight of her family.    
Speeches,  
Disposition.    
3. SHe is moreover prudent, and discreet. 
Pr. 14.1.  A wise woman buildeth her house; but the foolish destroyeth it with her own hands: 
Pr. 11.22.  and As a ring of gold in a swine's snout, so is a fair woman which lacketh discretion. 4. Lastly, she is careful and hous-wifelike; so as She will do her husband good, 
Pr. 31.12.  and not evil, all the days of her life: For, as for her actions, in her own person, whether you look to her labours; 
Pr. 31.13.  She seeketh wool and flax, and laboureth cheerfully with her hands. 
Pr. 31.15.  She riseth while it is yet night: 
Pr. 31.17.  She girdeth her loins with strength, and strengtheneth her arms. 
Pr. 31.19.  She putteth her hands to the wheel; and her hands handle the spindle: or whether, to her bargains; She considereth a field, 
Pr. 31.16.  and getteth it, and with the fruit of her hands she planteth a vineyard. 
Pr. 31.14.  She is like the ship of merchants, she bringeth her food from far; she feeleth that her merchandise is good, her candle is not put out by night: 
Pr. 31.18.  she maketh sheets & selleth them, 
Pr. 31.24.  and giveth girdles unto the merchants; or whether, to her liberal provision; For her husband, 
Pr. 31.23.  who is known in the gates (by her neat furnishing) when he sits with the Elders of the land; 2. For herself, She maketh herself carpets: 
Pr. 31.22.  fine linen & purple is her garment; 3. For her servants, 
Pr. 31.21.  She feareth not the snow for her family, for all her family is clothed with scarlet; 4. For the poor, 
Pr. 31. 20·  She stretcheth out her hands to the poor, and putteth forth her hands to the needy; For her oversight of her family, she giveth the portion to her household, 
Pr. 13.15.  and the ordinary (or stint of work) to her maids: she overseeth the ways of her household, 
Pr. 13.27.  and eateth not the bread of idleness. For her speeches; she openeth her mouth with wisdom, 
Pr. 31.26.  and the law of grace is in her tongue. Lastly, Strength and honour is her clothing, 
Pr. 31.25.  and in the latter day she shall rejoice. So worthy she is in all these, 
Pr. 31.28.  that her own children cannot contain, but rise up and call her blessed; and her husband shall praise her, and say, 
Pr. 31.29.  Many daughters have done virtuously, but thou surmountest them all: Favour is deceitful, 
Pr. 31.30.  and beauty is vanity; but a woman that feareth the Lord, she shall be praised: Since therefore she is so well deserving, 
Pr. 31.31.  Give her of the fruit of her own hands, and let her own works praise her.   

PARENTS: §. 5. Who owe to their children 

Provision,  
Instruction,  
Correction.    
Parent's and Children are the next pair; which do give much joy to each other: 
Pr. 17.6.  children's children are the Crown of the elders, and the glory of the children are their fathers: To which purpose, the Parent oweth to the Child, 1. Provision. A good man shall give inheritance to his children's children. 
Pr. 13.22.  All the labour, wherein he hath traveled, 
Ec. 2.18.  he shall leave to the man that shall be after him. 
Ec. 2.19.  And who knoweth whether he shall be wise or foolish: yet shall he rule over all his labour wherein he hath laboured, and showed himself wise, under the sun. Here are therefore two gross vanities, which I have seen: 
Ec. 4.8.  the one, There is one alone, & there is not a second, which hath neither son nor brother: yet is there none end of his travel, neither can his eye be satisfied with riches; neither doth he think, for whom do I travel, and defraud my soul of pleasure. The other, contrary; riches reserved to the owners thereof for their evil. 
Ec. 5.12.  And these riches perish in his evil business; 
Ec. 5.13.  and he begetteth a son, and in his hand is nothing. 2. 
Pr. 1.8.  Instruction and good education: for, 
Pr. 17.21.  He that begetteth a fool (whether naturally, or by ill breeding) begetteth himself sorrow: and the father of a fool can have no joy. And therefore, 
Pr. 22.6.  Teach a child in the trade of his way: and when he is old, he shall not depart from it. 3. Correction: 
Pr. 13.24.  He that spareth his rod, hateth his son: but he that loveth him, chasteneth betime; 
Pr. 22.15.  for foolishness is bound in the heart of a child: the rod of correction shall drive it from him: yea, there is yet great benefit of due chastisement; 
Pr. 29.15  for, The rod and correction give life: but a child set at liberty makes his mother (who is commonly faulty this way) ashamed; yea, more them shame, death and hell follow to the child upon indulgence: (only) If thou smite him with the rod, 
Pr. 23.13  he shall not die: if thou smite him with the rod, 
Pr. 25.14  thou shalt deliver his soul from hell. 
Pr. 4.3.  though thy son therefore be tender and dear in thy sight; 
Pr. 29.17  Correct him, and he will give thee rest, and will give pleasures to thy soul: wherefore, 
Pr. 19.18.  Chasten him while there is hope; and let not thy soul spare, 
Pr. 19.19.  to his destruction. The son that is of a great stomach, shall endure punishment: and though thou deliver him, yet thou shalt take him in hand again.   

CHILDREN: §. 6. Their duties; 

obedience to 

instructions,  
commandments.    
submission to correction.  
care 

of their Parent's estate,  
of their own carriage.      
A Wise Son rejoiceth the Father, 
Pr. 15.20 Pr. 10.1.  
Pr. 23.24  and The Father of the righteous shall greatly rejoice; whereas, 
Pr. 19.13.  The foolish is the calamity of his Parents: contrarily, if thou be a wise son, 
Pr. 29.3  or lovest wisdom, thy father & thy mother shall be glad, 
Pr. 23.25  and she that bore thee shall rejoice. Such a one is, first, Obedient; 
Pr. 13.1  for, A wise son will hear and obey the instruction of his father, 
Pr. 1.8.  and not forsake his mother's teaching; yea, in every command, 
pr. 23.22 Pr. 6.20  he will obey him that begot him, and not despise his mother when she is old; not upon any occasion cursing his parents (as there is a generation that doth): 
Pr. 30.11  for, 
Pr. 20.20  He that curseth his father, or mother, his light shall be put out in obscure darkness; not mocking & scorning them; 
Pr. 15.20.  
pr. 30.17  for, The eye that mocketh his father, and despiseth the instruction of his mother, the ravens of the valley shall pick it out, and the young Eagles eat it: and not obedient to counsel only, but to stripes; He that hateth correction is a fool: 
Pr. 12.1  and he that regardeth it, 
Pr. 15.5  is prudent. For, 
Pr. 6.23  those corrections that are for instruction, are the way of life: therefore, he that hateth them shall die. Secondly, 
Pr. 15.10  Careful both ¹ of their estate: He that robbeth his father & mother, 
Pr. 28.24  and saith it is no transgression, is a companion of a man that destroyeth; and ² of his own carriage: 
Pr. 19.26  for a lewd and shameful child destroyeth his father, and chaseth away his mother. 
pr. 20.11  Let therefore even the child show himself to be known by his doings, whether his work be pure and right: 
Pr. 23.16.  so his father's reins shall rejoice, when he speaketh & doth righteous things.   

The MASTER, & SERVANT. §. 7. 

The master must be 

Provident for his servant:  
Not 

too severe,  
too familiar.      
The servant must be 

faithful,  
diligent.      
THe servant is no small commodity to his master. 
Pr. 12.9.  He that is despised, & hath a servant of his own is better than he that boasts (whether of gentry, or wealth) & wanteth bread. The master, therefore, 
Pr. 27.27.  must provide sufficiency of food for his family, and sustenance for his maids: who also as he may not be overrigorous in punishing, or noting offences; sometimes not hearing his servant, 
Ec. 7.23  that curseth him: so not too familiar; 
Pr. 29.21  for he that delicately bringeth up his servant from his youth, at length he will be as his son. He must therefore be sometimes severe, more than in rebukes; (For, 
Pr. 29.19.  A servant will not be chastised with words: and though he understand, yet he will not regard) yet so, as he have respect ever to his good deservings. 
Pr. 17.2.  A discreet servant shall rule over a lewd son: and he shall divide the heritage among the brethren. In answer whereto, the good servant must be faithful unto his master; 
Pr. 25.13  As the cold of snow in time of harvest, so is a faithful messenger to them that send him, for he refresheth the soul of his master. 
Pr. 13.17.  A wicked messenger falleth into evil: but a faithful ambassador is preservation; 
Pr. 27.23.  and ² diligent, Whether in his charge; Be diligent to know the estate of thy flock (or rather, the face of thy cattle) and take heed to the herds: or in his attendance, 
Pr. 27.18  He that keepeth his figtree shall eat of the fruit of it: so he that carefully waiteth on his master, shall come to honour, 
Pr. 10.26  where contrarily, in both these, As vinegar to the teeth, and smoke to the eyes: so is a slothful messenger to them that send him.   
FINIS.   

AN OPEN AND plain Paraphrase, upon the SONG OF SONGS, Which is Salomon's.  
By IOS. HALL..  
Anno Domini, 1609.   

TO THE RIGHT HONOURABLE, MY Singular good Lord & Patron, EDWARD Lord Denny, Baron of Waltham, All Grace & Happiness.  
RIGHT HONOURABLE:  
WHen I would have withdrawn my hand from divine Solomon: the heavenly elegance of this his best Song drew me unto it; and would not suffer me to take off mine eyes, or pen. Who can read it with understanding, & not be transported from the world; from himself? and be any other where, save in heaven, before his time? I had rather spend my time in admiration, than Apology: Surely, here is nothing that savours not of ecstasy, and spiritual ravishment; neither was there ever so high and passionate a speculation delivered by the spirit of God, to mankind: which by how much more divine it is, by so much more difficult: It is well, if these mysteries can be found out by searching. Two things make the Scriptures hard: Prophecies, Allegories; both are met in this: but the latter so sensibly to the weakest eyes, that this whole Pastoral-mariage-song (for such it is) is no other than one Allegory sweetly continued: where the deepest things of God are spoken in riddles, how can there be but obscurity & divers construction? All judgements will not (I know) subscribe to my senses; yet I have been fearful and spiritually nice in my choice, not often dissenting from all interpreters; always, from the unlikeliest. It would be too tedious to give my account for every line: let the learned scan and judge. Whatever others censures be, your Honours was favourable; and (as to all mine) full of love and encouragement. That, therefore, which it pleased you to allow from my pen, vouchsafe to receive from the Press; more common, not less devoted to you. What is there of mine that doth not joy in your name, and boast itself in serving you? To whose soul and people, I have long agone addicted myself, and my labours; and shall ever continue  
Your Lordships, in all humble & unfeigned duty, IOS. HALL..   

SALOMON'S Song of Songs, paraphrased.  

CHAP. I.  Dialog. The Church, to CHRIST. 
OH that he would bestow upon me the comfortable testimonies of his love, 
1 Let him kiss me, with the kisses of his mouth; for, thy love is better than wine.  and that he would vouchsafe me yet a nearer conjunction with himself; as in glory hereafter, so for the mean time in his sensible graces. For, thy love, O my Saviour, and these fruits of it, are more sweet unto me, than all earthly delicates can be to the bodily taste.  

2. Because of the savour of thy good ointments, thy name is as an oinment powered out: therefore the Virgins love thee  Yea, so wonderfully pleasant are the savours of those graces that are in thee, wherewith I desire to be endued; that all, whom thou hast blessed with the sense thereof, make as high and dear account of thy Gospel, whereby they are wrought, as of some precious ointment, or perfume: the delight whereof is such, that (hereupon) the pure and holy souls of the faithful, place their whole affection, upon thee.  
Pull me therefore out from the bondage of my sins: 
3. Draw me, we will run after thee: the king hath brought me into his chambers, we will rejoice, & be glad in thee: we will remember thy love, more than vine, the righteous do love thee.  deliver me from the world, and do thou powerfully incline my will, and affections toward thee: and in spite of all temptations, give me strength to cleave unto thee; and then both I, and all those faithful children thou hast given me, shall all at once with speed and earnestness walk to thee, and with thee: yea, when once my royal and glorious husband hath brought me both into these lower rooms of his spiritual treasures on earth, and into his heavenly chambers of glory, then will we rejoice and be glad in none, but thee; which shalt be all in all to us: then will we celebrate and magnify thy love, above all the pleasures we found upon earth; for, all of us thy righteous ones, both Angels and Saints, are inflamed with the love of thee.  

4. I am black O daughters of jerusalem, but comely: If I be as the tents of Kedar, yet I am as the curtains of Solomon.  Never upbraid me (O ye foreign congregations) that I seem in outward appearance discoloured by my infirmities, and duskish with tribulations: for, what soever I seem to you, I am yet inwardly well-favoured in the eyes of him, whom I seek to please; and though I be to you black like the tents of the Arabian shepherds: yet to him and in him, I am glorious and beautiful, like the curtains of Solomon.  
Look not therefore disdainfully upon me, 
5. Regard ye me not, because I am black: for the sun hath looked upon me; the sons of my mother were angry against me: they made m● keeper of the vines: but I kept not min● own vine.  because I am blackish, & dark of hue: for, this colour is not so much natural to me; as caused by that continual heat of afflictions wherewith I have been usually scorched: neither this, so much upon my own just desert, as upon the rage and envy of my false brethren, the World: who would needs force upon me the observation of their idolatrous religions, and superstitious impieties; through whose wicked importunity, and my own weakness, I have not so entirely kept the sincere truth of God committed to me, as I ought.  

6. Show me, O thou whom my soul loveth, where thou feedest, where thou liest at noon: for why should I be as she that turneth aside to the flocks of thy companions?  Now therefore, that I am some little started aside from thee, O thou whom my soul notwithstanding dearly loveth, show me, I beseech thee, where, and in what wholesome & divine pastures thou (like a good shepherd) feedest, & restest thy flocks with comfortable refresh, in the extremity of these hot persecutions: for, how can it stand with thy glory, that I should through thy neglect, thus suspiciously wander up and down, amongst the congregations of them that both command & practise the worship of false gods.  CHRIST, to the Church. 
IF thou know not, 
7. If thou know not, O thou the fairest among women, get thee forth by the steps of the flock: & feed thy Kids above the tents of the shepherds.  o thou my Church, whom I both esteem and have made most beautiful by my merits, and thy sanctification: stray not amongst these false worshippers, but follow the holy steps of those blessed Patriarches, Prophets, Apostles, which have been my true & ancient flock; who have both known my voice, & followed me: & feed thou my weak & tender ones with this their spiritual food of life; far above the carnal reach of those other false teachers.  

8. I have compared thee, O my Love, to the troops of horses in the chariots of Pharaoh.  Such is mine estimation of thee, O my Love, that so far as the choicest Egyptian horses of Pharaoh, for comely shape, for honourable service, for strength and speed, exceed all other, so far thou excellest all that may be compared with thee.  

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

10. We will make thee borders of gold, with studs of silver  And though thou be already thus set forth: yet I and my father have purposed a further ornament unto thee, in the more plentiful effusion of our spirit upon thee: which shallbe to thy former deckings, in stead of pure gold curiously wrought with specks of silver.  The Church. 
BEhold (O ye daughters) even now, 
11. While the king was at his repast, my spikenard gave the smell thereof.  whiles my Lord and King seems far distant from me, & sits in the throne of heaven amongst the companies of Angels (who attend around upon him) yet now do I find him present with me in spirit; even now, the sweet influence of his graces, like to some precious ointment, spreads itself over my soul; and returns a pleasant favour into his own nostrils.  

12. My well-beloved is as a bundle of myrrh unto me, lying between my breasts.  And though I be thus delightful to my Saviour, yet nothing so much as he is unto me: for lo, as some fragrant pomander of myrrh, laid between the breasts, sends up a most comfortable sent; so, his love, laid close unto my heart, doth still give me continual & unspeakable refresh.  

13. My well-beloved is as a cluster of cypress unto me among the vines of Engeddy.  Or if any thing can be of more excellent virtue, such smell as the clusters of cypersberries, within the fruitfulst, pleasantst, & richest vineyards, & gardens of judaea, yield unto the passengers; such and more delectable do I find the savour of his grace to me.  CHRIST. 
NEither dost thou on my part lose any of thy love, 
14. My Love behold thou art fair, thine eyes are like the doves  O my dear Church: for, behold; in mine eyes, thus clothed as thou art with my righteousness, oh how fair & glorious thou art; how above all comparison glorious and fair! thine eyes (which are thy seers, Prophets, Apostles, Ministers) and those inward eyes, whereby thou seest him that is invisible, are full of grace, chastity, simplicity.  The Church. 

15. My well-beloved, behold, thou art fair & pleasant: also our bed is green.  NAy then (O my sweet saviour and spouse) thou alone art that fair and pleasant one indeed, from whose fullness I confess to have received all this little measure of my spiritual beauty: and behold, from this our mutual delight, & heavenly conjunction, there ariseth a plentiful and flourishing increase of thy faithful ones, in all places, & through all times.  

16. The beams of our house are cedars, our galleries are of fir.  And behold, the congregations of Saints, the places where we do sweetly converse and walk together, are both firm and during (like cedars amongst the trees) not subject through thy protecting grace to utter corruption; & through thy favourable acceptation and word (like to galleries of sweet wood) full of pleasure and contentment.   

CHAP. II.  Christ. 
THou hast not without just cause magnified me, 
1. I am the Rose of the field, and the Lily of the valleys.  O my Church: for, as the fairest & sweetest of all flowers which the earth yieldeth, the rose & lily of the valleys, excel for beauty, for pleasure, for use, the most base and odious weeds that grow; so doth my grace, to all them that have felt the sweetness thereof, surpass all worldly contentments.  

2. Like a lily among the thorns, so is my Love among the daughters.  Neither is this my dignity alone: but thou O my spouse (that thou mayest be a fit match for me) art thus excellent above the world, that no lily can be more in goodly show beyond the naked thorn, than thou in thy glory thou receivest from me, overlookest all the assemblies of aliens and vnregenerates.  The Church. 

3. Like the Appletree among the trees of the forest, so is my well-beloved among the sons of men: under his shadow had I delight, & sat down; and his fruit was sweet unto my mouth.  ANd (to return thine own praises) as some fruitful & wel-growen Appletree, in comparison of all the barren trees of the wild forest: so art thou (O my beloved saviour) to me, in comparison of all men, and angels; under thy comfortable shadow alone, have I ever wont to find safe shelter against all mine afflictions, all my temptations and infirmities, against all the curses of the Law, and dangers of judgement, and to cool myself after all the scorching beams of thy father's displeasure, and (besides) to feed and satisfy my soul with the sovereign fruit of thy holy word; unto eternal life.  
He hath graciously led me by his spirit, 
4. He brought me into the wine cellar, and love was his banner over me.  into the midst of the mysteries of godliness; and hath plentifully broached unto me the sweet wines of his Scriptures, & sacrament. And look how soldiers are drawn by their colours, from place to place, and cleave fast to their ensign: so his love, which he spread forth in my heart, was my only banner, whereby I was both drawn to him, directed by him, and fastened upon him.  

5. Stay me with flagons, and comfort me with apples: for, I am sick of love.  And now, O ye faithful Evangelists, Apostles, Teachers apply unto me, with all care & diligence, all the cordial promises of the Gospel: these are the full flagons of that spiritual wine, which only can cheer up my soul; these are the apples of that tree of life, in the midst of the garden, which can feed me to immortality. Oh come and apply these unto my heart: for, I am even overcome with a longing expectation and desire of my delayed glory.  
And whilst I am thus spiritually languishing in this agony of desire; 
6. His left hand be under my head: and let his right hand embrace me.  let my Saviour employ both his hands to relieve mine infirmity: let him comfort my head & my heart, my judgement and affections (which both complain of weakness) with the lively heat of his gracious embracements: and so let us sweetly rest together.  

7. I charge you O daughters of jerusalem, by the roes & by the Hinds of the field, that ye stir not up, nor waken my Love, until he please.  In the mean time, I charge you (O all ye that profess any friendship or affinity with me) I charge you, by whatsoever is comely, dear, and pleasant unto you, as you will avoid my uttermost censures, take heed how you vex and disquiet my merciful Saviour, & grieve his spirit, and wrong his name, with your vain and lewd conversation; & do not dare by the least provocation of your sin to interrupt his peace  

8. It is the voice of my well-beloved: behold he cometh leaping by mountains and skipping by the hills.  Lo, I have no sooner called, but he hears and answers me with his loving voice: neither doth he only speak to me afar, but he comes to me with much willingness & celerity; so willingly, that no human resistance can hinder him, neither the hillocks of my lesser infirmities, nor the mountains of my grosser sins (once repent of) can stay his merciful pace towards me.  
So swiftly, that no Roe, 
9 My Well-beloved is like a Roe, or a young Hart: lo, he standeth behind our wall, looking forth of the windows, showing himself through the grates.  or Hind, can fully resemble him in this his speed & nimbleness: and lo, even now, before I can speak it, is he come near unto me; close to the door and wall of my heart. And though this wall of my flesh hinder my full fruition of him: yet lo, I see him by the eye of faith, looking upon me; I see him as in a glass; I see him shining gloriously, through the grates and windows of his Word and Sacraments, upon my soul.  

10. My Well-beloved spoke, & said unto me, arise my Love, my fair one, and come thy way  And now, me thinks, I hear him speak to me in a gracious invitation & say, Arise (O my Church) rise up, whether from thy security, or fear: hide not thy head any longer, O my beautiful Spouse for danger of thine enemies: neither suffer thyself to be pressed with the dullness of thy nature, or the careless sleep of thy sins; but come forth into the comfortable light of my presence, and show thyself cheerful in me.  

11. For, behold winter is past, the rain is changed and gone way.  For behold, all the cloudy winter of thy afflictions is passed, all the tempests of temptations are blown over; the Heaven is clear, and now there is nothing that may not give thee cause of delight.  
Every thing now resembles the face of a spiritual Spring; 
12. The flowers appear in the earth: the time of the singing of birds is come, and the voice of the turtle is heard in our land.  all the sweet flowers and blossoms of holy profession put forth, and show themselves in their opportunities: now is the time of that heavenly melody, which the cheerful Saints and Angels make in mine ears; while they sing songs of deliverance and praise me with their Alleluiahs and say, Glory to God on high, in earth peace, goodwill towards men.  

13. The figtree hath brought forth her young figs and the vines with their small grapes have cast a savour: arise my Love, my fa●re one, and come away.  What speak I of blossoms? behold, those fruitful vines, and figtrees of my faithful ones, whom my husbandry hath carefully tended & dressed, yield forth both pleasant (though tender) fruits of obedience, and the wholesome and comfortable savours of better desires: wherefore, now O my dear Church, shake off all that dull security, wherewith thou hast been held; and come forth, and enjoy me.  

14. My Dove, thou art in the holes of the rock, in the secret places of the cliffs: show me thy sight, let me hear thy voice: for thy voice is sweet and thy sight comely.  O my beautiful, pure, and chaste spouse, which like unto some solitary dove hast long hid thine head in the secret & inaccessible cliffs of the rocks, out of the reach and knowledge of thy persecutors; however thou art concealed from others, show thyself in thy works and righteousness, unto me: and let me be ever plied with thy words of imploration, and thanksgiving: for thy voice (though it be in mourning) and thy face (though it be sad and blubbered) are exceedingly pleasing unto me.  
And in the mean time (O all ye that wish well to my Name and Church) do your utmost endeavour, 
14. Take us the foxes, the little foxes which destroy the vines: for our vines have small grapes.  to deliver her from her secret enemies (not sparing the least) who either by heretical doctrine, or profane conversation, hinder the course of the Gospel; and pervert the faith of many; especially of those, that have newly given up their names to me, and are but newly entered into the profession of godliness.  

16. My Well-beloved is mine, & I am his: he feedeth among the Lilies.  My beloved Saviour is mine, through my faith; and I am his through his love: and we both are one, by virtue of that blessed union on both parts; whereby we mutually enjoy each other, with all sufficient contentment. And how worthily is my love placed upon him, who leadeth me forth into pleasant pastures; and at whose right hand there is the fullness of joy for evermore?  
Come therefore (O my Saviour) and until the day of thy glorious appearance shall shine forth to the world, 
17. Until the day break and the shadows flee away; return my Well-beloved, & be like a Roe or a young Hart upon the mountains of Bether.  wherein our spiritual marriage shall be consummate, and until all these shadows of ignorance, of infidelity, of troubles of conscience, and of outward tribulations be utterly dispersed, and chased away; come and turn thee to me again: thou which to the carnal eyes of the world seemest absent; come quickly and delay not: but, for the speed of thy return be like unto some swift Roe, or Hind, upon those smooth hills of Gilead, which jordan severs from the other part of Jewry.   

CHAP. III.  

1. In my bed, by night I sought him that my soul loved: I sought him, but I found him not.  MY security told me that my Saviour was near unto my soul, yea with it, and in it: but when by serious and silent meditation I searched my own heart, I found that (for aught my own sense could discern) he was far off from me.  

2. I will rise therefore now, and go about in the City by the streets, and by open places, and will seek him that my soul loveth: I sought him, but I found him not.  Then thought I with myself, Shall I lie still contented with this want? No, I will stir up myself: and the help I cannot find in myself, I will seek in others; Of all that have been experienced in all kind of difficulties: of all deep Philosophers, of the wisest and honestest worldlings, I will diligently inquire for my Saviour: amongst them I sought him, yet could receive no answer to my satisfaction.  
Missing him there, 
3, The watchmen that went about the City, found me: to whom I said, have you seen him whom my soul loveth?  I ran to those wise and careful Teachers, whom God hath set, as so many watchmen upon the walls of his jerusalem, who sooner found me then I could ask after them; to whom I said, (as thinking no man could be ignorant of my love) Can you give me no direction where I might find him, whom my soul loveth?  

4. When I had past a little from them, than I found him whom my soul loveth: I took hold on him, and left him not, till I had brought him unto my mother's house into the chamber of her that conceived me.  Of whom when I had almost left hoping for comfort, that gracious Saviour who would not suffer me tempted above my measure, presented himself to my soul: Lo then, by a new act of faith, I laid fast hold upon him, and will not let him any more part from my joyful embracements; until both I have brought him home fully into the seat of my conscience, and have won him to a perpetual cohabitation with me; and a full accomplishment of my love, in that jerusalem which is above, which is the mother of us all.  CHRIST. 
NOw that my distressed Church hath been, 
5. I charge ye o daughters of jerusalem, by the roes, & by the Hinds of the field, that ye stir not up nor waken my love until she please.  all the Night long of my seeming absence, toiled in seeking me, I charge you (O all that profess any friendship with me) I charge you by whatsoever is comely, dear, and pleasant unto you, that (as you will answer it) you trouble not her peace with any unjust or unseasonable suggestions, with uncharitable contentions, with any Novelties of doctrine; but suffer her to rest sweetly, in that divine truth, which she hath received, and this true apprehension of me wherein she rejoiceth.  

6. Who is she that cometh up out of the wilderness, like pillars of smoke perfumed with myrrh and incense, & with all the chief spices?  Oh who is this, how admirable? how lovely? who but my Church, that ascendeth thus gloriously out of the wilderness of the world, wherein she hath thus long wandered, into the blessed mansions of my father's house; all perfumed with the graces of perfect sanctification, mounting right upward into her glory, like some strait pillar of smoke, that ariseth from the most rich and pleasant composition of odours that can be devised.  The Church. 
I Am ascended; 
7. Behold his bed better than Salomon's: threescore strong men are round about it, of the valiant men of Israel.  and lo how glorious is this place where I shall eternally enjoy the presence and love of my Saviour; how far doth it exceed the earthly magnificence of SALOMON: about his bed do attend a guard of threescore choicest men of Israel.  
All stout Warriors, 
8. They all handle the sword, and are expert in war every one hath his sword upon his thigh, for the fear by night.  able and expert to handle the sword; which, for more readiness, each of them wears hanging upon his thigh, so as it may be hastily drawn upon any sudden danger: but about this heavenly pavilion of my Saviour, attend millions of Angels, spiritual Soldiers, mighty in power, ready to be commanded service by him.  

9 King Solomon made himself a bed of the trees of Lebanon.  The Bridebed that SALOMON made (so much admired of the World) was but of the Cedars of Lebanon.  

10. He made the pillars thereof of silver, and the stead thereof of gold, the hangings thereof of purple, whose midst was inlayde with the love of the daughters of jerusalem.  The Pillars but of silver, and the bedsteed of gold; the Tester or Canopy but of purple; the coverlet wrought with the curious and painful needlework of the maids of JERUSALEM: but this celestial resting place of my GOD is not made with hands, not of any corruptible metal, but is full of incomprehensible light, shining evermore with the glorious presence of God.  
And as the outward state, 
11. Come forth ye daughters of Zion, and behold the King Solomon with the crown wherewith his mother crowned him in the day of his marriage, and in the day of the gladness of his heart.  so the majesty of his person is above all comparison. Come forth (O ye daughters of Zion) lay aside all private and earthly affections, look upon king SALOMON as he sits solemnly crowned in the day of his greatest royalty and triumph, and compare his highest pomp with the divine magnificence of my Saviour; in that day when his blessed marriage shall be fully perfected above, to the eternal rejoicing of himself, and his Church; and see whether there be any proportion betwixt them.   

CHAP. FOUR  CHRIST. 

1. Behold, thou art fair my Love, behold thou art fair, thine eyes are like the doves within thy locks, thine hair is like a flock of goats which look down from the mountains of Gilead.  OH how fair thou art and comely, my dear Spouse; how inwardly fair with the gifts of my Spirit; how fair outwardly in thy comely administration, and government: thy spiritual eyes of understanding, and judgement, are full of purity, chastity, simplicity; not wanton cast forth, but modestly shining amidst thy locks: all thy gracious profession and all thy appendances, and ornaments of expedient ceremonies, are so comely to behold, as it is to see a flock of well-fed goats grazing upon the fruitful hills of Gilead.  
Those that chew and prepare the heavenly food for thy soul, 
2. Thy teeth are like a flock of sheep in good order which go up from the washing: which every one bring out twins, and none is barren among them.  are both of gracious simplicity, and of sweet accordance one with another; having all one heart, and one tongue: and both themselves are sanctified, & purged from their uncleannesses, and are fruitful in their holy labours unto others; so that their doctrine is never in vain, but is still answered with plentiful increase of souls added to the Church.  

3. Thy lips are like a thread of scarlet, and thy talk is comely; thy temples are within thy lock as a piece of a pomegranate.  Thy speech (especially in the mouth of thy teachers) is both gracious in itself, and such as administers grace to the hearers; full of zeal and fervent charity, full of gravity and discretion: and that part of thy countenance, which thou wilt have seen (though dimly and sparingly) is full of holy modesty and bashfulness; so blushing, that it seemeth like the colour of a broken piece of pomegranate.  
Those, 
4. Thy neck is as the tower of David, built for defence: a thousand shields hang therein, & all the targets of the strong men.  who by their holy authority sustain thy government (which are as some strait and strong neck to bear up the head) are like unto David's high tower of defence, furnished with a rich armoury; which affords infinite ways of safe protection, and infinite monuments of victory.  
Thy two testaments (which are thy two full & fair breasts whereby thou nursest all thy faithful children) are as two twins of Kids: twins, 
5. Thy two breasts are as two young Kids that are twins, feeding among the Lilies.  for their excellent and perfect agreement, one with another, in all resemblances: of Kids, that are daintily fed among the sweet flowers, for the pleasant nourishment, which they yield to all that suck thereof.  

6. Until the day break and the shadows fly away, I will go into the mountain of myrrh, and to the mountain of incense.  Until the day of my gracious appearance shall shine forth, and until all these shadows of ignorance, infidelity, afflictions, be utterly and suddenly dispersed, O my spouse, I will retire myself (in regard of my bodily presence) into my delightful and glorious rest of heaven.  

7. Thou art all far my love, & there is no spot in thee.  Thou art exceeding beautiful, O my Church, in all the parts of thee: for, all thy sins are done away, and thine iniquity is covered, and lo I present thee to my father without spot, or wrinkle, or any such deformity.  
And now, 
8. Come with me from Lebanon, my spouse, even with me from Lebanon, and look from the top of Amanah, from the top of Shenir and Hermon, from the dens of the Lions, & from the mountains of the Leopards.  (O thou which I profess to have married to myself in truth and righteousness) thou shalt be gathered to me from all parts of the world: not only from the confines of judea, where I planted and found thee, but from the remotest and most savage places of the nations; out of the company of infidels, of cruel & bloody persecutors, who like Lions and Leopards have tyrannised over thee, & mercilessely torn thee in pieces.  
Thou hast utterly ravished me from myself (O my sister and spouse; for so thou art, 
9 My sister my spouse, thou hast ●ounded my heart with one of thine eyes: and with a chain of thy neck.  both joined to me in that spiritual union, and coheir with me of the same inheritance, and glory) thou hast quite ravished my heart with thy love: even one cast of one of thine eyes of faith; and one of the ornaments of thy sanctification where with thou art decked by my spirit, have thus stricken me with love: how much more, when I shall have a full sight of thee, and all thy graces, shall I be affected towards thee.  

10. My sister, my spouse; how fair is thy love; how much better is thy love than wine, and the savour of thine ointments then all spices?  O how excellent, how precious, how delectable are those loves of thine, O my sister, my spouse; how far surpassing all earthly delicates; and the savour of those divine virtues, wherewith thou art endued, more pleasing to my scent, than all the perfumes in the world.  
The gracious speeches that proceed from thee, 
11. Thy lips, my spouse, drop as hony-combs: honey and milk are under thy tongue, & the savour of thy garments is as the savour of Lebanon.  are as so many drops of the honeycomb that fall from thy lips: and whether thou exhort, or confess, or pray, or comfort, thy words are both sweet and nourishing; and the savour of thy good works, and outward conversation, is to me as the smell of the wood of Lebanon to the sense of man.  

12. My sister my spouse, is as a garden enclosed, as a spring shut up, & a fountain sealed up.  My sister, my spouse, is as a garden or orchard full of all variety of the heavenly trees, & flowers of grace; not lying carelessly open, either to the love of strangers, or to the rage of enemies, which like the wild Boar out of the wood, might root up, & destroy her choice plants: but safely hedged and walled about, by my protection, and reserved for my delight alone; she is a spring and Well of wholesome waters, from whom flow forth the pure streams of my word; but, both enclosed and sealed up: partly, that she may the better (by this closeness) preserve her own natural taste; and vigour, from the corruptions of the world; and partly, that she may not be defiled & mudded by the profane feet of the wicked.  
Thou art an orchard, 
13. Thy plants are as an orchard of pomegranates with sweet fruits: as cypress, Spikenard, even Spikenard & Saffron, Calamus and Cinnamon, with all the trees of Incense, Myrrh & Aloes with all the chief spices.  yea a paradise, whose plants (which are thy faithful children that grow up in thee) are as pomegranate trees; the apples whereof are esteemed, for the largeness, colour and taste, above all other: or (if I would feed my other senses) the plentiful fruits of thy holy obedience (which thou yieldest unto me) are for their smell as some composition of Cypress, Spikenard, Saffron, sweet Cane, Cinnamon, Incense, Myrrh, Aloes, and whatsoever else may be devised, unto the most perfect sent.  

14. O fountain of the gardens, O well of living waters & the springs of Lebanon.  Thou art so a spring in my garden, that the streams which are derived from thee, water all the gardens of my particular congregations, all the world over: thou art that fountain, from whose pure head issue all those living waters, which whoso drinketh, shall never thirst again; even such clear currents, as flow from the hill of Libanus, which like unto another jordan, water all the Israel of God.  The Church. 
IF I be a garden, 
15. Arise O North, & come O South, and blow on my garden, that the spices thereof may flow out: let my well-beloved come to his garden, and eat his pleasant fruit  as thou sayst (O my Saviour) then arise, O all ye Sovereign winds of the spirit of God, and breath upon this garden of my soul; that the sweet odours of these my plants, may both be increased, and may also be dispersed afar, and carried into the nostrils of my well-beloved: & so let him come into this his own garden (which his own hand hath digged, planted, watered) and accept of the fruit of that service & praise, which he shall enable me to bring forth to his name.   

CHAP. V.  CHRIST. 

1. I am come into my garden, my sister, my Spouse: I gathered my myrrh with my spice; I eat my honey with my honey comb, I drank my wine with my milk: eat O my friends drink, and make you merry O well-beloved.  Behold, according to thy desire, I am come into my garden, O my sister, my spouse; I have received those fruits of thine obedience which thou offerest unto me, with much joy: and pleasure. I have accepted not only of thy good works, but thy endeavours & purposes of holiness: both which are as pleasant to me, as the honey and the honey comb. I have allowed of the cheerfulness of thy service, and the wholesomeness of thy doctrine. And ye, O my friends, whether blessed Angels, or faithful men, partake with me in this joy arising from the faithfulness of my Church: cheer up and fill yourselves, O my beloved, with the same spiritual dainties wherewith I am refreshed.  The Church. 
WHen the world had cast me into a secure sleep, 
2. I sleep, but my heart waketh: it is the voice of my Well-beloved that knocketh, saying, open unto me my sister, my Love, my dove, my undefiled: for mine head is full of dew, & my locks with the drops of the night.  or slumber rather (for my heart was not utterly bereaved of a true faith, in my Saviour) even in this darkness of my mind, it pleased my gracious Redeemer not to neglect me; he came to me, and knocked oft, and called importunately at the door of my heart, by his word and chastisements, and said; Open the door of thy Soul, O my sister, my dear, chaste, comely, unspotted Church: let me come in, & lodge & dwell with thee, in my graces; shut out the world, and receive me with a more lively act, and renovation of thy faith. For lo, I have long waited patiently for this effect of thy love, and have endured all the injuries both of the night, and weather of thy provocations, that I might at last enjoy thee.  
I answered him again, 
3. I have put off my coat: how shall I put it on? I have washed my feet: how shall I defile them.  pleading excuses for my delay; Alas Lord, I have now, since I left my forward profession of thee, avoided a great number of cares and sorrows: must I take them up again to follow thee? I have lived clean from the soil of these evils: and shall I now thrust myself into danger of them?  
When my Saviour heard this unkind answer of delay: 
4. My well-beloved put his hand from the hole of the door; & my bowels yearned toward him.  he let his hand fall from the keyhole, which he had thus before without success laboured about; & withdrew himself from soliciting me any more: whereupon my heart & bowels yearned within me for him, and for the remorse of my so long foreslowing his admittance unto me.  

5. I rose up to open to my well-beloved, and my hands did drop down myrrh, and my fingers pure myrrh upon the handles of the bars.  And now I roused up my drowsy heart (what I could) that I might in some cheerful manner desire to receive so gracious a Saviour: which when I but endeavoured, I found that he had left behind him such a plentiful blessing (as the monument of his late presence) upon the first motions of my heart, as that with the very touch of them I was both exceedingly refreshed, and moved to further indignation at myself for delaying him.  
I opened to my beloved Saviour: 
6. I opened to my Well-beloved: but my Well-beloved was gone and passed; mine heart was gone when he did speak: I sought him but I could not find him; I called him, but he answered me not.  but my Saviour had now (in my feeling) withdrawn himself, & hid his countenance from me, holding me short of those gracious offers, and means which I had refused; and now I was almost past myself with despair, to remember that sweet invitation of his, which I neglected: I sought him therefore in my thoughts, in the outward use of his ordinances, and of my earnest prayers; but he would not as yet be found of me, or let me find that I was heard of him.  
Those which should have regarded me, 
7. The watchmen that went about the City found me, they smote me and wounded me: the watch men of the walls took away my vail from me.  and by their vigilancy have secured me from danger, proved mine adversaries: instead of comforting me, they fell upon me, and wounded me with their false doctrines, drawing me on into further errors, spoiling me of that purity and sincerity of profession, wherewith as with some rich & modest vail I was formerly adorned, and covered.  

8. I charge you o daughters of jerusalem, if you find my well-beloved, that you tell him I am sick of love.  I advise you solemnly, O all ye that wish well to me (for I care not who knows the vehemency of my passion) if you shall find my saviours presence in yourselves before me, pray for the recovery of his love to me; and bemoan my estate to him, tell him how I languish with the impatient desire of his love, & presence to be restored unto me.  
O thou which art the most happy, most gracious, 
9 O the fairest among women, what is thy well-beloved, more than another well-beloved? what is thy well-beloved, more than another lover, that thou dost so charge us?  & most glorious of all creatures, the chosen of the living God; what is thy well-beloved whom thou seekest, above all other the sons of men? what such eminency is there in him above all saints and angels: that thou art both so far gone in affection to him; and dost so vehemently adjure us to speak unto him for thee? 
10. My well-beloved is white & ruddy, the standardbearer of ten thousand.   
My well-beloved (if you know not) is of perfect beauty; in whose face is an exact mixture of the colours of the purest & healthfullest complexion of holiness: for, he hath not received the spirit by measure; and in him the godhead dwells bodily; he is infinitely fairer, than all the sons of men; & for goodliness of person may bear the standard of comeliness and grace amongst ten thousand.  

11. His head is as fine gold, his locks curled, and black as a raven.  The deity which dwelleth in him, is most pure and glorious: and that fullness of grace which is communicated to his human nature is wondrously beautiful, and so sets it forth, as the black curled locks do a fresh and well-favoured countenance.  
His judgement of all things, 
12. His eyes are like doves upon the rivers of waters, which are washed with milk, and remain in their fullness.  and his respect to his Church (which are as his eyes) are full of love, and full of pity, shining like unto doves washed in water, yea in milk, so as there is no spot, or blemish to be found in them: and they are withal so fully placed; as is both most comely and most expedient for the perfect sight of the estate, and necessities of his servants.  
The manifestation of himself to us in his word, 
13. His cheeks are as a bed of spices and as sweet flowers, and his lips like lilies dropping down pure myrrh.  is sweet to our spiritual feeling, as an heap of spice, or those flowers that are used to make the best perfuming ointments are to the other senses: his heavenly instructions and promises of his Gospel are unspeakably comfortable, and plenteous, in the grace that is wrought by them.  

14. His hands as rings of gold set with the chrisolit; his belly like white ivory covered with sapphires.  His actions, and his instruments (which are his hands) are set forth with much port & majesty, as some precious stone beautifies the ring wherein▪ it is set: the secret counsels of his breast, and the mysteries of his will are most pure and holy, and full of excellent glory.  

15. His legs are as pillars of marble, set upon sockets of fine gold: his countenance as Lebanon, excellent as the Cedars.  All his proceedings are firm and stable; and withal, as pillars of marble set in sockets of tried gold; so as they are neither subject to wavering, nor to any danger of infirmity and corruption: the show and carriage of his whole person whereby he makes himself known to his chosen, is exceeding goodly, & upright like to the straight and lofty Cedars of Lebanon.  
His mouth out of which, 
16 His mouth is as sweet things, & he is wholly delectable: this is my well-beloved, and this is my lover, O daughters of jerusalem.  proceedeth innumerable blessings & comfortable promises, is to my soul even sweetness itself; yea (what speak I of any one part?) as you have heard in these particulars, he is as sweets: there is nothing but comfort in him; and there is no comfort but in him; and this (if ye would know) is my well-beloved; of so incomparable glory and worthiness, that ye may easily discern him from all others.  Foreign Congregations. 

17. O the fairest among women, whether is thy Well-beloved gone? whither is thy Well-beloved turned aside, that we might seek him with thee  SInce thy Well-beloved is so glorious, and amiable (O thou which art for thy beauty worthy to be the Spouse of such an husband) tell us (for thou only knowest it; and to seek Christ without the church we know is vain) tell us where this Saviour of thine is to be sought; that we (ravished also with the report of his beauty) may join with thee in the same holy study of seeking after him.   

CHAP. VI  
MY Well-beloved Saviour (if you would know this also) is to be sought and found in the particular assemblies of his people, 
1. My well-beloved is gone down in to his garden to the beds of spices, to feed in the gardens and to gather lilies.  which are his garden of pleasure, wherein are varieties of all the beds of renewed souls, which both he hath planted, and dressed by his continual care, and wherein he walketh for his delight; feeding and solacing himself with those fruits of righteousness, and new obedience, which they are able to bring forth unto him.  
And now lo, 
2. I am ●y well-beloveds, and my well-beloved is mine, who feedeth among the Lilies.  whatsoever hath happened cross to me, in my sensible fruition of him; in spite of all temptations, my beloved Saviour is mine through faith; and I am his through his love; and both of us are by an inseparable union knit together; whose conjunction and love is most sweet, and happy for, all that are his, he feedeth continually with heavenly repast.  CHRIST. 

3. Thou art beautiful my Love as Tirzah, comely as jerusalem, terrible as an army with banners.  NOtwithstanding this thy late blemish of neglecting me, O my Church: yet still in mine eyes, through my grace; upon this thy repentance, thou art beautiful, like unto that neat and elegante City of ●irzah, and that orderly building of jerusalem, the glory of the world: and with this thy loveliness, thou art awful unto thine adversaries, through the power of thy censures, and the majesty of him that dwelleth in thee.  
Yea, such beauty is in thee, 
4. Turn away thine eyes from me, for they overcome me: thine hair is like a flock of goats which look down from Gilead.  that I am overcome with the vehemency of my affection to thee: turn away thine eyes a while from beholding me; for, the strength of that faith, whereby they are fixed upon me, ravishes me from myself with joy. I do therefore again renew thy former praise; that thy gracious profession, and all thy appendances & ornaments of expedient ceremonies, are so comely to behold, as it is to see a flock of well-fed goats grazing upon the fruitful hills of Gilead.  

5. Thy teeth are like a flock of sheep which go up from the washing, which every one bring out twins, and none is barren among them.  Thy Teachers, that chew & prepare the heavenly food for thy soul, are of sweet accordance one with another, having all one heart, and one tongue; and both themselves are sanctified & purged from their uncleannesses, and are fruitful in their holy labours unto others: so that their doctrine is never in vain, but is still answered with plentiful increase of souls to the Church.  
That part of thy countenance which thou wilt have seen (though dimmely and sparingly) is full of holy modesty and bashfulness; 
6. Thy Temples are within thy locks as a piece of a pomegranate.  so blushing, that it seemeth like the colour of a broken piece of pomegranate.  
Let there be never so great a number of people and nations of Churches and assemblies, 
7. There are threescore queens, and fourscore concubines, and of the dansels, without number.  which challenge my name and love, and perhaps by their outward prosperity may seem to plead much interest in me, and much worth in themselves:  
Yet thou only art alone my true and chaste Spouse, 
8. But my Love is alone, and my undefiled, she is the only daughter of her mother, & she is dear to her that bore her: the daughters have seen her, and counted her blessed, even the queens and the concubines and they have praised her.  pure and undefiled in the truth of thy doctrine, and the imputation of my holiness; thou art she, whom that jerusalem which is above, (the mother of us all) acknowledgeth for her only true, and dear daughter. And this is not my commendation alone, but all those foreign assemblies, which might seem to be rivalles with thee of this praise, do applaud and bless thee in this thine estate, and say; Blessed is this people, whose God is the Lord.  

9 Who is she that looketh forth as the morning, fair as the moon, pure as the sun, terrible as an army with banners.  And admiring thy goodliness shall say; Who is this that looks out so freshly as the morning new risen; which from these weak beginnings is grown to such high perfection, that now she is as bright, and glorious, as the sun in his full strength; and the moon in a clear sky; and withal is so dreadful through the majesty of her countenance, and power of her censures, as some terrible army, with ensigns displayed, is to a weak adversary.  
Thou complainest of my absence, (O my Church): 
10. I went down to the dressed Orchard, to see the fruits of the valley, to see if the vine budded, and if the Pomegranates flourished.  there was no cause; I meant not to forsake thee: I did but only walk down into the well-dressed Orchard of thine assemblies, to recreate and joy myself, with the view of their forwardness: to see the happy progress of the humble in spirit, and the gracious beginnings of those tender souls, which are newly converted unto me.  

11. I knew nothing, my soul set me as the charets of my noble people.  So earnestly did I long to revisit thee, and to restore comfort unto thee; that I hasted I knew not which way: and with insensible speed, I am come back, as it were upon the swiftest chariots, or the wings of the wind.  

12. Return, return, o Shulamite: return, return, that I may behold thee: what shall you see in the Shulamite, but as the company of an army?  Now therefore return (O my Spouse, the true daughter of jerusalem) return to me, return to thyself and to thy former feeling of my grace: return, that both myself, & all the company of Angels, may see, and rejoice in thee: and what shall ye see (O all ye host of heaven) what shall ye see in my Church? even such an awful grace and majesty, as is in a wel-marshalled army, ready to meet with the enemy.   

CHAP. VII.  
HOw beautiful are thy feet O daughter of the highest; 
1. How beautiful are thy goings with shoes, O princes daughter? the compass of thy hyps like jewels: the work of the hand of a cunning workman.  being shod with the preparation of the Gospel of peace, and readily addressed to run the way of the commandments of thy God: thou art compassed about thy loins with the girdle of verity; which is both precious for the matter of it, and cunningly framed by the skill of the spirit of truth.  

2. Thy navel is as a round cup, that wanteth not liquor: thy belly is as an heap of wheat compassed about with Lilies.  The navel, whereby all thy spiritual conceptions receive their nourishment, is full of all fruitful supply, and never wants means of sustenance, to feed them in thy womb: which also is so plenteous in thy blessed increase, that it is as an heap of wheat, consisisting of infinite pure grains which consort together with much sweetness, and pleasure.  
Thy two testaments (which are thy two full and comely breasts; 
3. Thy two breasts are as two young Kids that are twins.  by whose wholesome milk thou nourishest all thy faithful children, once borne into the light) are for their excellent & perfect agreement, & their amiable proportion, like two twins of Kids.  
Those, 
4. Thy neck is like a tower of ivory: thine eyes are like artificial pools in a frequented gate: thy nose is as the tower of Lebanon, that looketh toward Damascus.  who by their holy authority support thy government (which are as some strait and strong neck to bear up thy head) are for their height and defence like a tower; for their order, pureness, and dignity, like a tower of ivory: thy teachers and ministers (which are thine eyes) are like unto some clear and artificial ponds of water, in a place of greatest resort: wherein all comers may see the faces of their consciences; & whence they may plentifully draw the waters of life. Thy nose, by which all spiritual scents are conveyed to thee, is perfectly composed, and featured like some curious turret of that goodly house in Lebanon; so as thy judgement, and power of discerning the spirits, is admirable for the order and excellency thereof.  

5. Thine head upon thee is as scarlet, and the bush of thine head like purple: the king is tied in thy beams.  The whole tire of thine head (which are the ceremonies used by thee) are very graceful, and of high estimation and price to all the beholders: and as for me, I am so enamoured of thee, that I am even tied by my own desire, to a perpetual presence in thine holy assemblies.  
Oh how beautiful & lovely art thou therefore (O my Church) in all thy parts and ornaments? 
6. How fair art thou & how pleasant art thou, O my love, in pleasures?  how sweet and pleasant art thou (O my love) in whatsoever might give me true contentment?  
Thy whole frame is, 
7. This thy stature is like a palm-tree, and thy breasts like clusters.  for goodliness & straight growth, like unto some tall palm-tree; which the more it is depressed by the violence of persecutions, riseth the more; and the two breasts of thy Testaments are like two full juicy clusters, which yield comfortable and abundant refreshing.  

8. I said, I will go up into the palm-tree. I will take hold of her boughs: thy breasts shall now be like the clusters of the vines, and the savour of thy nose like apples.  Seeing then thou art my palm-tree, I have resolved in myself to adjoin myself to thee; to enjoy thee, to gather those sweet fruits of thy graces, which thou yieldest; and by my presence also will cause thee to be more plentiful in all good works, and doctrine; so as thou shalt afford abundance of heavenly liquor unto all the thirsty souls of thy children; and an acceptable verdure of holiness and obedience unto me.  

4. And the roof of thy mouth like good wine, which goeth strait up to my well-beloved; & causeth the lips of him that is asleep, to speak.  And the delivery of my word, by the mouths of thy ministers, shall be as some excellent wine, which sparkleth right upward: being well accepted of that God, in whose name it is taught, and looketh most pleasantly in the glass, being no less highly esteemed of the receivers: which is of such wonderful power, that it is able to put words both of repentance, and praise into the lips of him, that lies asleep in his sins.  The Church. 
BEhold, such as I am, 
11. I am my well-beloveds, and his desire is toward me.  I am not my own; much less am I any others: I am wholly my saviours; and now I see, and feel, whatsoever I had deserved, that he is mine also, in all entire affection; who hath both chosen me, and given himself for me.  

11. Come my well-beloved, let us go into the fields let us lodge in the villages.  Come therefore, O my dear Saviour, let us join together in our natural care: let thy spirit and my service be intent upon thy congregations here below on earth; and let us stay in the place where our spiritual husbandry lieth.  

12. Let us go up early in the morning to the vines, and see if the vine flourish, whether it hath disclosed the first grapes, or whether the pomegranates blossom: therewill I give thee my love.  Let us with all haste & cheerfulness visit the fruitful vines of our believing children; & to our mutual comfort, be witnesses and partakers of all the signs and fruits of grace, of all those good works, and thanksgivings, of those holy endeavours and worthy practices, which they yield forth unto us: let us judge of their forwardness, and commend it: whereupon it will easily appear, that the consummation of our happy marriage draweth near, in which there shall be a perfect union betwixt us.  
Behold: thy godly servants, 
13. The mandrakes have given a smell, and in our gates are all sweet things, new and old; my well-beloved, I have kept them for thee.  which not only bear fruit themselves, but are powerful in the provocation of others, present their best services unto thee; and even at our doors (not far to seek, not hard to procure) is offer made unto thee, of all variety of fruit; whether from thy young converts▪ or thy more settled professors: & all these I spend not lavishly; but, in my loving care, duly reserve them for thee, and for the solemn day of our full marriage.   

CHAP. VIII.  The jewish Church. 

1. Oh that thou werest as my brother that sucked the breast of my mother. I would find thee without, I would kiss thee, than they should not despise me.  OH that I might see thee (my Saviour) clothed in flesh: Oh that thou which art my everlasting husband, mightest also be my brother, in partaking the same human nature with me; that so I finding thee below upon earth, might familiarly entertain thee, and converse with thee, without the reproach of the world; yea, might be exalted in thy glory.  
Then would I (though I be now penned up in the limits of judea) bring thee forth into the light, 
2. I will lead thee, and bring thee into my mother's house; there thou shalt teach me: I will cause thee to drink spiced wine, & new wine of the pomegranates.  and knowledge of the universal Church, whose daughter I am: and then and there, thou shouldest teach me how perfectly to serve & worship thee, & I shall gladly entertain thee with a royal feast of the best graces that are in my holiest servants; which I know thou wilt account better cheer, than all the spiced cups, and pomegranate wines in the world.  

3. His left hand shall be under my head, and his right hand shall embrace me.  Then shall I attain to a nearer communion with him; and both his hands shall be employed to sustain, and relieve me: yea, he shall comfort my head and my heart (my judgement, and affections) with the lively heat of his gracious embracements.  

4. I charge you O daughters of jerusalem, that you stir not up, nor waken my love, until he please.  I charge you (O all ye that profess any friendship to me) I charge ye deeply, as ye will avoid my uttermost censures; take heed how ye vex and disquiet my merciful Saviour, and grieve his spirit: and do not dare, by the least provocation of him, to interrupt his peace.  CHRIST. 
WHo is this, 
5. Who is this that cometh out of the wilderness; leaning upon her well-beloved? I raised thee up under an appletree: there thy mother conceived thee: there she conceived that bore thee.  that from the comfortless deserts of ignorance, of infidelity, of tribulations, ascendeth thus up into the glorious light & liberty of my chosen? relying herself wholly upon her Saviour, and solacing herself in him? Is it not my Church? it is she, whom I have loved, & acknowledged of old: for, even under the ●ree of offence, the forbidden fruit which thou tastedst to thy destruction, I raised thee up again from death; Even there, thy first mother conceived thee; while by faith she laid hold on that blessed promise of the Gospel, whereby she, and her believing seed were restored.  jewish Church. 

6. Set me is a seal on thy heart, and as a signet on thine arm: for love is strong as loath; jealousy is cruel as the Grave: the coals thereof are fiery coals, and a vehement flame.  ANd so have thou me still (O my Saviour) in a perpetual and dear remembrance: keep me sure in thine heart, yea in thine arms, as that which thou holdest most precious; and let me never be removed from thy love; the least show and danger whereof I cannot endure: for, this my spiritual love is exceeding powerful, and can no more be resisted then death itself: & the jealous zeal which I have for thee, and thy glory, consumes me, even like the Grave, and burns me up like unto the coals of some most vehement and extreme fire.  
Yea, more than any fire; 
7. Much water cannot quench love, neither can the floods drown it: if a man should give all the substance of his house for love, they would greatly contemn it.  for any flame yet may be quenched with water: but all the water of afflictions & terrors (yea whole streams of persecutions) cannot quench this love: & for all tempting offers of wealth, of pleasures & honour, how easily are they all contemned for the love of my Saviour?  
We have yet a sister (as thou knowest O Saviour) ordained through thy mercy to the same grace with me: 
8. We have a little sister, and she hath no breasts: what shall we do for our sister, when she shall be spoken for?  the uncalled Church of the Gentiles; small (as yet) of growth, through the rareness of her converts, & destitute of the help of any outward ministry; whereby she might either bear, or nourish children unto thee: when she grows unto her maturity; and the mystery of calling her universally to thee, shall be revealed to the world, and herself; what course will it please thee to take with her?  CHRIST. 

9 If she be twall, we will build upon her a silver palace: and if she be a door, we will keep her in with boards of cedar.  IF she shall continue firm and constant, in the expectation of her promises, and the profession of that truth which shall be revealed; we will beautify and strengthen her, with further grace, and make her a pure and costly palace, fit to entertain my spirit: and if she will give free passage & good entrance, to my word and grace; we will make her sure and safe from corruption, and reserve her to immortality.  jewish Church. 
Behold: 
10. I am a wall, and my breasts are as towers: then was I in his eyes as one that findeth peace.  that condition which thou requirest in the Church of the Gentiles, thou findest in me; I am thus firm and constant in my expectation, in my profession: and that want thou findest in her of ability to nourish her Children, by the breast of thy word, is not in me; who have abundance both of nourishment & defence: upon which my confession and plea, I found grace and peace in the eyes of my Saviour; and received from him assurance of his everlasting love to me.  CHRIST. 

11. Solomon had a vine in Baalhamon: he gave the vineyard unto keepers: every one bringeth for the fruit thereof a thousand pieces of silver.  MY Church is my Vine, & I am the owner, and husbandman: our thrift and profit thereof far exceedeth the good husbandry of Solomon: he hath a rich vineyard indeed in a most fruitful soil; but he lets it forth to the hands of others, as not being able to keep and dress it himself: and therefore he is fain to be content with the greatest part of the increase, not expecting the whole.  
But my vine is ever before me, 
12. But my vineyard which is mine is before me: to thee o Solomon appertaineth a thousand pieces of silver, and two hundredth to them that kept the fruit thereof.  I am with it to the end of the world, I reserve it in mine own hands, and dress it with mine own labour: and therefore if thou (O Solomon) canst receive from thine, to the proportion of a thousand, thy workmen and farmers will look for the fifth part to come unto their share; whereas the gain of my vineyard ariseth wholly, and only, unto myself.  
Sith therefore such is my care of thee, 
13. O thou that dwellest in the gardens, the companions hearken unto thy voice, cause me to hear it.  and joy in thee (O my Church; which consistest of the particular assemblies of men professing my name) see thou be diligent in declaring my will, & giving holy counsels to all thy fellow-members: speak forth my praise in the great congregations, (which all attend willingly upon thee) and let me hear the voice of thy constant & faithful confession of me before the world.  The Church. 

14. Oh my well-beloved, flee away, and be like unto the Roe, or to the young Hart upon the mountains of spices.  I Will most gladly do what thou commandest, O my Saviour but, that I may perform it accordingly; be thou (which art, according to thy bodily presence, in the highest heavens) ever present with me by thy spirit, & hasten thy glorious coming, to my full redemption.   
FINIS.