SALOMON'S SWEET HARP: Consisting of five words, like so many golden strings, touched with the cunning hand of his true skill, commanding all other human speech: wherein both Clergy and Laity may learn how to speak.  
PREACHED OF LATE AT Thetford before his Majesty, by THOMAS WALKINGTON Bachelor in Divinity, and fellow of S. john's College in Cambridge.  Dat rosa mel apibus, quâ sugit aranea virus. 
Printed by CANTRELL LEG, Printer to the University of Cambridge. 1608.   

TO THE RIGHT HONOURABLE, LORD THOMAS HOWARD, Earl of Suffolk, Lord Chamberlain, one of his majesties most Honourable privy counsel, and his very singular good Lord, T. W. wisheth all felicity external, internal, eternal.  
RIght Honourable:  
All actions of poise better accomplish their wished end, either by remuneration, or a dutiful affection (I silence both solid direction and adiument, which only prevent error, and supply deficiency) due reward the former, multiplies and cheers up endeavour, yet so being the base-born birth of every servile nature, only the last is the true loadstone of labour, this being the generous offspring of untainted liberal thoughts: However, we though sapless branches of the happy olive tree (our own actions unsuitable to demerit) may worthily declaim against the pioneers of due desert (give me leave to use that word) who bury it in base oblivion. Yet we all, I can truly avouch (as that Honourable oracle of wisdom 
Northampt.  could say) do happily live under Libra, under the golden line of justice, moderation, and grace, so that we cannot tell whether nights or days be more happily passed o'er our heads. Yet this surely is (neither doth error transport me) in regard 
julian in his Caesar.  of our happy Marcus Philosophus, (whom Silenus in his pasquil could not carp at, so worthy was his deportment) I say in respect of the Princely Head itself chiefly, to many the fountain head of honour; and as we may rightly say in general (if considering justice) deriving honourable equity to all. Nor can I impeach some of the noblest senses attendants on this head; who in a justice Geometrical are ever wont to parallel reward with merit, and not like Salomon's sleeper to fold up the i'll hands of their favour in their own warm bosoms: yet the Muses may complain the number of such are too few.  
The ancient honours, franchises, and immunities of the Muses, the adoring of learning which was of old, causeth those tears that then braced out of their fair cisterns for exultation, now in modern time, to have recourse back like jordan to drown the swollen heart in discontent: only now our pens do shed forth a many tears of ink, abundance of these drops, the lively resemblances of our sorow-duld, nay dead eyes: and this is the reason why all our pens (I think) are more employed now then wont, like silly Israelites ener making up the tale of brick: to let the ingrateful world see, that as gifts are more enhanced, so the remunerating hand is much shortened.  
Before the temple of Romulus there 
Patricia. Plebeia. Plin. 15. 29.  were two myrtles grew, the one Senatoriall, the other vulgar, for so they termed them: whiles the one was ever green the other withered: there was an intercourse in their flourish and decay, two intimates of Senate and the Commonalty, either of their languid authority, or of their flourishing dignity: for when the Senate was in glory, the other was in subjection, and so the contrary. Favour and dislike, reward, and neglect to learning and ignorance, wisdom and folly, be as them two myrtles to them two states: learning must needs flourish and dispread her golden bows whiles the blessed beams of respect and favour do happily reflect upon her:  
— Immensum gloria calcar habet: as the Poet says fame, so favour is a spur: by this, learning (priceless in itself) gets it esteem: whereas neglect of merit it dulls and rebates the quicker edge of all proceedings, and then folly (contemptible in itself) gets the upperhand. Speak I all this, not as though your Honourable self (a known Patron unto learning) were in eclipse for deficiency that way, nor speak I this as if mine own worthless action were worthy of the poise, or did basely expect reward, due to desert and not to me: but only in their persons whose merit hath been very much, and against them who have very little esteemed it: for virtues and better parts most usually like lively sparks of Vestal fire, are rak't up in embers of obscurity: my speech doth aim at some, who may, no doubt, peruse these lines with a blushing eye. What I harbour in my breast, I do reserve to my own unsyllabled cogitations: and so much for the respectless world.  
Now for your worthy Honour which I ever will esteem, the dutiful affection I bear and ever will to it, hath been a spur to prick me on (though free and ready of myself) amongst the troop of Secretaries, to presume to offer up this poor paper sacrifice as incense on Minerva's shrine. My ruder hand wherein learning is not palmestred, has only pend what it could copy out of my cogitations, though surely first they levild at a fairer mark, not soaring for a vulgar stoop. If I have erred, it is in love and in constraint: as with a disease so with actions past: a disease at first is easily cured, but hardly seen: but in process of time, it is easily seen, but hardly cured: so that now a fault can not be salved, except by the precious balm of a more gracious acceptation.  
Let this I pray your Honour, be attorney to plead for my defect, in that I, like the Sirens, who are wont in procella cantare, in malacia lugere, to sing in a storm, and mourn in a calm, do likewise, being encumbered with other necessary occurrences for my degree, tune these my unpleasant notes, too rude a touch and harsh a melody for a nimble apprehensive courtlike ear, which feeds daily on diviner food, on the Pythagorean harmony that ravishes the inward sense.  
Concerning my subject, it is nothing rare: for there is no soil in the whole Elysian field of divine writ that lies fallow, vacant, and unsowne, so toilsome ever hath been the cunning hand of industry in this fruitful plot, both for Paul's planting and Apollos watering, so that I might worthily have put my stammering pen to silence: only it pleasing his excellent Majesty to deign to grace with unexpected favour these lines in words delivered to his understanding ear, I so being called to their divulgation, did deem it not unmeet among the rest happily to hold the plough, not looking back so much as to mine own wants: & therefore have I chosen to shroud this abortive issue of my brain, under your Honour's gracious wings, myself being happily couched under them already, having sweet repose under the shade of that vine I most did affect, and whose clustered branches I will ever honour both with my heart, my tongue, my pen and all. Humbly suiting your Honour for this, to entertain these fewer drops of dutifullnes distilled from the limbeck of an humble true heart and hand (unanswerable either in their portion or proportion to your worth) which I wholly dedicate as a free will offering to your Honour's sacred altar, as great an offerer (in a respectful balance) for this my silly Lamb, as they that sacrifice their Hecatombs. Deign at your Honour's vacancy to look on it: the glorious sun itself may without impeachment to his worth, cast his pleasing rays upon the barrenest ground, as well as on the most fertile soil: so may the leaden mine partake as well the blessed hidden influence of heavenly stars, as the golden mineral without disgrace to constellation: and it may so come to pass, your Honour may gather honey from this homely weed. Thus in all humility requesting earnestly your Honours future grace and favour, by whose gracious means my happier studies may be encouraged to worthier tasks, as also my fortunes bettered: however, being contented with the lowest ebb, as it shall please the hand of providence to dispose of me: whose favour never was as yet to any like the Poets Tenedos,  
statio malefida carinis: 
Virg.  a trustless anchorhold to the seabeaten barks: I humbly take my lowliest leave, beseeching the Almighty that as both your Honourable self, your right Noble Lady, and all your Olive branches, that plant your table round about, have had the mercies of God hitherto, not in any little epitome, but as we may so rightly say, in the largest volume of his unspeakable bounty: so still and still to all posterity, (even from a single well wishing heart unto you all) you yet may taste the o'erflowing cup of God's endless favours, both here in the wilderness of this world, and there in the true land of promise, the kingdom of bliss, whether we all if rightly bred, if true travailers, must happily direct our journeys.  
And thus again I humbly take my leave. From my chamber in S. john's College once graced with your Honour's residence. jun. 28. 1608.  
Your Honour's most devoted and dutiful Chaplain, T. Walkington.   
Ecclesiastes 12. 10. 
Bickesh coheleth limtso diure kephets.  
The Preacher sought to find out pleasant words.  
Beloved in our Saviour Christ jesus: There is a bleareeyd Leah as 
Gen. 2●. 17.  well as a fair faced Rachel: foolish Rehoboams' shecles of brass 
1. King. 14.  as well as the golden shecles of wise Solomon: the distasteful and bitter waters 
Exod. 15. 23.  of Marah as well as the well-relishing and wholesome waters of Bethesda: the 
joh. 5. Mar. 11. jer. 11. 16. jud. 12. Reu. 22. 2.  cursed figtree as the fruitful olive tree: jotham's bramble as well as the cheering vine, or the tree of life which bore xii. manner of fruits, and gave fruit every month, whose very leaves served to heal the nations withal. Such difference is there in words: there are the words of Salomon's fool, of the Atheist, of cursing Shimei, profane julian, worldly Denas, proud Ahsaloni, covetous Gehezi, flattering judas, hypocritical Pilate, simoniacal Simon Magus, drunken Nabal, incestuous Ammon, scoffing Cham, as well as the words of the wise, which are as goads to prick and stir up this sinful sluggard that rocks and lulls himself asleep in the cradle of carnal sensuality: who cries still, Yet a little, and yet a little more, snorting as fast as Pliny's bears, which as he says, vix possunt 
Plin. l. 8. 36. nat. hist.  vulneribus excitari, can hardly be awoke with wounding strokes; no not with the remembrance of the wounds and doleful pangs that our blessed Saviour suffered on the cross for his sake. These words are the words of spiritual wisdom, like that wine which was kept the last at the marriage in Canaah of Galilee: 
joh. 2. 10.  these do edify and feed and fat the soul: for the lips of the righteous 
Prov 10. 24. so jer. 3. 15.  (that preserve knowledge) do feed many: they are like the well of jacob that 
Gen. 29. 2. Heb. 5. 12.  watered three flocks, I mean the court, the country, and Bethel. They have 
Nazian in orat. de Pent. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A. Gell. 7. 16.  both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that I may use Nazianzens' word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, both strong meat, and milk, and delices: I call them delices which are fit to to be known and pleasant, yet not so necessary, as that seventh number whereof he makes a large discourse, and such like. The former they do feed no more than the golden fish the fishers dreamt 
Theocrit. eidyll. 22.  they had taken with their hook: — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Vbivis auro contectum.  they rather bring in a famine, even that lamentable famine in the Prophet, not a famine of bread and water, but a famine of the word of God; even that famine 
Amos 8. 11.  which sends a leanness to the soul, that 
Psal. 106. 15.  I may speak with the phrase of the blessed spirit.  
The latter betters the speech: as the blind man did cry first in the flesh but 
Marcus Heremita in l. de lege spirituali. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. answ. iehouah.  not in the spirit, but after he 'gan to see and was touched with the finger of faith, than he bettered his style. First, he cried, O thou son of David, but after, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, O Lord, or son of God. But the former waxes worse and worse: like unto their speech, that when Christ rid in pomp to jerusalem, cried, Hosanna, but 
Matth. 21. 9  when he was on the cross, Hosineca: hosanna, 
Matth. 27. 22.  that is, save us now: hosineca, that is, save thyself now. The former, the speech of folly, brings in schisms, errors, and heresies into Christ's Church; the latter, unity and uniformity: the which two in the Church are likened by S. Cyprian 
Cypr. lib. de v●it. Eccl.  the one unto Christ's coat without seam, the other to jeroboams coat cut into twelve pieces.  
Now as Abigal said of Nabal, as his 
1. Sam. 25. 25.  name is, so is he; so we may say as a man's speech is, so is himself; if spiritual, heavenly; if carnal, fleshly. For wisdom & folly are two trees planted in the heart, which bear their diverse fruit in the 
Plato.  tongue: the heart it is nature's cistern of speech, and the tongue is the channel or conduit pipe to derive it thence: as the one the source and wellspring bubbleth, so the other as the cock it floweth either the sweet gush of the spiritual rock, I mean jesus Christ, of whom joh. 7. never 
joh. 7. 46.  man spoke as this man doth; or else the unpleasant waters of jericho that Elisha 
2. King. 2.  was fain to season and cure with a cruse of salt: for out of the abundance of the heart, the mouth it speaks: although oftentimes in sophistry, as Porphyrius the 
Thaodoret. Serm. 3.  Atheist, whom Theodoret calls, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the ringleader and standard of impiety, the open challenger and oppugner of verity: he spoke one thing, says he, with his mouth, and had taught his heart another thing. So Arrius that denied the coessentialitie 
Naz. in orat. de laudibus Athan.  of jesus Christ, who as Nazianzen speaks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, paid dearly for his intemperate tongue: for as the histories record he voided out his bowels upon a stool: he swore in the Nicem Council that he believed as he had writ, (having two papers) to wit, according to that he had in his bosom secret, not that which he had in his hand open. So Herodian says also of Severus, 
Herod. l. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: he harboured one thing in his breast, and hatched another thing in his tongue. Thus Ananias and Saphira played 
Act. 5.  the sophisters and hypocrites, lying to the holy Ghost. But we speak of canonical and regular speech, as the school terms it, when speech is a true gloss to express the hidden text of the heart.  
Oh than what a full cistern of sweet water shall we think that sweete-sounding cymbal of God's glory Solomon had, that blessed preacher, that sanctified Prophet, who spoke from his heart & as the Spirit gave him utterance. Whose 
Lingua her ba nascitur juxta fontes. Plin. 24. 19  tongue like the herb Lingua that grows by the fountains, did daily converse and take advise of his heart, like David and his familiar friend. And sure 
Psal. 55. 14.  therein lay his greater wisdom: for better is it by far for the tongue to be deeply seated in the heart, then for the heart to be shallowly seated in the tongue; according to Salomon's own saying, The heart of a fool is in his 
Ecclesiastic. 21. 26.  tongue, but the tongue of the wise is in his heart. And by the way, it is not an iniudicious note: the Hebrew word for the heart is lev, (whereupon no doubt our liue comes) which consists of two letters, lamed and Beth, L, and B: L, is for lashon the tongue, the other B, for Beth, a house, to intimate thus much, that the heart ought to be Beth lashon, the house of the tongue, wherein the tongue ought to dwell, and have her continual residence. What a singular portion of wisdom shall we think this Solomon was enriched withal, both for his heart and his tongue? he had as much and more wisdom in his heart, than words in his mouth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a drop of words, but a sea of matter and wisdom: and them words being rivered from this sea, most pleasant, comfortable, and delightsome words to a disconsolate and languishing soul: even like the twelve fountains of Elim to refresh 
Exod. 15. 27.  the thirsty Israelites withal: even like the bread and water that comforted the soul of Eliah under the juniper tree: 
●. King. 19 6.  even like the flagons & apples the spouse 
Cantic. 2. 5.  of Christ desired to be comforted withal, Stay me with flagons, and comfort me with apples: for I am sick of love.  
Such gracious and heavenly words the Manna and food of the soul did 
Aristae. in suo ●b de Sept. 〈◊〉 Ioseph. 12 2.  Solomon set on his table, richer than that King Ptolemy sent to Eleazar: such golden jewels he hung in the ears of his auditors, more priceless than the 
Exod. 32. 2.  golden earrings of the Israelits: such pure myth did drop from the learned lips of Solomon, more fragrant than that precious ointment in the Alabaster box: like 
Esa 50.  them words of the Prophet Esay, The Lord hath given to me the tongue of the learned, to know how to minister a word of comfort in due season to the wearied soul. Thus spoke he in his threefold 
Origen. in his prelude before the Canticles.  Philosophy, as Origen terms it; Moral, Natural, theoretical: moral, in the Proverbs: natural, here in Ecclesiastes: and contemplative in that heavenly song of songs. Thus was he like Cleopatra, whose tongue was termed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Plutarch.  a sweet instrument with many harmonical strings: thus was he like Athanasius, who was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of a 
Nazian epitaph. Basil.  gracious and sweet utterance: thus like Plato, the bees as it were did hive and 
Gyraldus.  make the hunni-comb in his mouth: thus was he like an Apollo's, eloquent and 
Act. 18.  mighty in the Scriptures. He whose wisdom the Queen of Sheba came afar to 
1. King. 10.  hear, he here goes afar himself to find out words of wisdom: for it is said here, The Preacher sought to find out pleasant words.  
May it please you to term this text, The Prince's pattern, The preachers platform, or, The Layman's lesson: for it is a schoolmaster to teach us all how to speak, even from the tall Cedar of Lebanon unto the hyssop that springeth on the wall. Or, in a word, I pray call it, The Art of speaking. Oh that I, silly I, were blest both with the theory and practice of that heavenly art; then might I by right as a right Physician of the soul, challenge a grace ad practicandum in this poor hospital of Christ, where there is many a spiritual blind Bartimeus, many a lame Mephibosheth, many a leprous Naaman, many a bedrid Aeneas, many a soul-sick Ezechias, nay many a soule-dead Lazarus, rotting and putrefying in the grave of sin, wrapped in that winding sheet of woe, muffled in ignorance, key cold in charity; having the heavy tomb-stone of desperation pressing down their souls almost to the nethermost hell. Oh that I had the tongue of men and Angels, that I might feed the flock of Christ with manna the food of angels! oh that I could like an Apollo's both eloquent and mighty in the Scripture, deliver this embassy from my King, my God, as behoveth the minister of God, that so I might minister grace unto the hearer.  
But I may rightly say with the Prophet jeremy, O Lord God, I cannot 
jerem. 1. 6.  speak: for I am a child. Or with Moses the man of God: O my Lord, I am not 
Exod. 4. 10.  eloquent, neither ever have been, but I am a man flow of speech, and flow of tongue. Or with the prophet Esay, Woe 
Esa. 6. 5.  is me: for I am a man of polluted lips. Therefore for the breaking of this little piece of bread, I will use Bernard's invocation 
Bernard. in Cant.  to God: O piissime, frange esurientibus hunc panem tuum, meis quidem si ita dignaris manibus, sed tuis viribus: O sanctified Lord God, break this thy bread unto these hungry souls, (if thou wilt please to deign me that grace) with my unhallowed hands, but with thy aiding power of grace. O let me tune the strings of my tongue in consort with Salomon's sweet harp, oh let my heart indite a good matter, oh let my tongue be the pen of a ready writer: as David cried for the water 
2. Sam. 23. 15.  of the well of Bethlehem in a prophetical thirst for the well of everliving waters, even the blessed babe that was borne at Bethlehem: so let me cry for these s● heavenly words, give me O Lord to find out these pleasant words of Solomon, whereof here we read, The Preacher sought to find out pleasant words.  
In the unfolding of which, we will only trust on thy merciful aid, O Lord: 
Xenoph. 7. institut. Cyr.  and as Cyrus in Zenophon being mounted on his horse, and making towards his enemy, (it thundering on his right hand) cried thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we will march under thy conduct, O mighty jupiter: so will we by thy sacred help and assisting grace (O Lord) proceed in this our text.  
The words we will branch into three heads, the  

Subject.  
Proiect.  
Object.   
1 The subject: that is King Solomon. set out by a spiritual title, the Preacher.  
2 His action or project: he daily busied his brain how to speak: he spoke not extempore; he had it not, as we say, on the tip of his tongue; but he sought earnestly, and carefully endeavoured not to be silent, but to speak.  
3 The object, that he aimed at in his speech, even words of spiritual delight and pleasancie.  The Preacher sought, etc. 
1 The subject. Solomon, or Ecclesiastes, or the Preacher: he was the blessed penman of this book, the heavenly musician, who was equalized unto the sweet 
1. King. 4. 32.  singer of Israel, whose songs were a thousand and five: whose sweeter strain went beyond the apprehension of a vulgar ear: outstripped the Poets Daphnis, of whom thus the Caprarius speaks, O how pleasant and amiable is thy voice, O Daphnis!  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Eudill. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
I had rather listen to thy chanting and enchanting voice, then to taste of the most delicious Hyblean hunnicombe. This Solomon whose admirable wisdom the Queen of Sheba came afar to hear, presenting unto him, sixscore talents of gold, peerless precious stones, and abundance 
1. King. 10. 10  of sweet odours. He who excelled 
1. King. 10. 23  all the Kings of the earth in riches: for he offered in one sacrifice unto the Lord 22. thousand beeves, an hundred 
1. King. 8. 63.  and twenty thousand sheep. Who made himself palaces of the trees of Lebanon, whose pillars were silver, the pavements gold, the hangings purple, whose midst was paved with the love of the daughters of jerusalem. Who had 
Eccles. 3, 9, 10  in his building seventy thousand that bare burdens, and 80. thousand masons 
1. King. 5. 15.  in the mountain. He who planted himself vineyards, made him orchards of all manner of fruit, who had the gold of Kings and provinces, who had men singers and women singers the delights of the sons of men, who had nothing withheld from him of all his heart desired: 
Ecclesiast. 2.  who was seated in the blissful Eden and Paradise of all content, glutted with all delicious viands; crammed as it were with the pleasures of the world, wanting no delicie to relish his taste, no elegancy to delight his eye, no symphony to ravish and surfeit his ear: when he had had his full repast in sin, when he had run through myriades of delights, glutting all his five senses, which we may term the Cinqueports, or rather the sinports of his soul: having thus run his wild-goose chase, waging war against God almighty, tandem receptui canit, he sounds at length a woeful retreat, he comes home by weeping cross: he sees, the windows of his spiritual eyes being open with daniel's unto jerusalem, that he was 
Dan. 6. 10.  in the very suburbs of death, rowing along by the banks of hell: he sees that vanity was the Golden calf he daily sacrificed unto upon the altar of his sinful heart, with the fire of too carnal devotion. This mighty Monarch therefore unmasks and pulls off the vizard of all vanity, and pens this book, this heavenly book of Retractations, which the ancient Rabbis entitled, Teshwah leshelomoh, the repentance of Solomon: it is he that converts himself by the help of 
1. Pet. 2. 11.  God, and being converted seeks to convert others to God: it is he that here is the Preacher. We must not think with David Kimchi, that Esay wrote both his own prophesy, and the Canticles, and 
Mercerus ex Bava bathra.  this book also, that he was the preacher; nor with the Talmudists, that Ezechiah and his adherents writ the book which they call jimshoch, that is, Esay, the Proverbs, the Song of Songs, and Ecclesiastes: but as Boaz said to Ruth, glean in no 
Ruth. 2. 8.  other field but this: so let us embrace no other sinister opinion but this, that Solomon was the penman of this book, that here he was this Preacher, who sought to find out pleasant words.  
They that aver Solomon not be this preacher, the penman of this book, do prove it hence; because the book is penitentiary, and they constantly avouch that he never repented, but that he was damned to the gulf of hell: of which thing, because comprised by method within the lists of our Text, we will by God's assistance treat a little.  
Their chief Authorities to patronize their opinions are culled out of Augustine, 
Aug. de civ. dei. 17. c. 20.  one place in his book of the city of God, where he says, that Solomon had good beginnings, but evil end: secondly, 
ad Faust▪ Manich. l. 22. c. 88 per tot. c.  in his book Ad Faust. Manich. The holy Scripture, says he, reproves and condemns Solomon, because nowhere we read of his repentance, and God's indulgence. But the most strict place of all is in his commentary upon the Psalms: where he says in plain terms; 
In Psal. 126. in the midst of the enarration.  Solomon reprobatus est à Deo, Solomon was reprobate of God, a castaway as they interpret it. I know that some of the Fathers are diffident concerning the salvation of Solomon, and amongst them this Augustine as it seems at a blush: yet notwithstanding they may be answered.  
1 First for the first: be it that he began in the spirit and ended in the flesh, yet this is not to be meant of his final ending, he died not in his sins: we know the justest man he falls 7. times a day, that is often, yet he rises again, and after his rising he still falls, when the finger of the holy Spirit holds him not up: and every fall (though not final) may be called malus exitus; an evil ending, in regard of the holy rise which is a good beginning.  
Or else thus he began to sway the sceptre of his kingdom very wisely and religiously, yet after he revolted from God, especially in his old age, which may be called his exitus, yet so that ere he did depart this world, ere he were gathered to his fathers, he did cleanse his ways, he did repent.  
2 For the second, we will answer with Bacchiarius (a Britain, in Augustine's 
Bacchiar. ad januar. de l●psis recip. med. cap.  time) in a book which he writ concerning a Monk that had committed adultery; says he, let us grant that in no place we read that Solomon repented: be it so: at acceptabilior erat poenitentia, privatâ eius conscientiâ quam publicâ notitiâ ecclesiae: more grateful to God was his penitency in the closet of his own heart, then by giving public notice to the Church.  
3 For the last. The word reprobatus 
Tertull. ad judaeos, a little from the end.  doth not always signify, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as we take it for one in the state of the damned, for a castaway, but for one reproved of God. So Tertullian speaking of the second coming of Christ, saith, that Christ post reprobationem fuit assumptus, after his reprobation was taken up: now what blasphemous tongue would ever say that Christ was a reprobate? So Solomon was reproved of God, 
Iren. 4. haeres. 45.  as he was of the Scripture. Ireneus after he had recited the good gifts that God had enriched Solomon withal out of the rich exchequer of his unspeakable bounty and mercy, about the midst of the chapter he says, that he fell grievously, and was tainted with the pollution of outlandish women, yet says he, sufficienter eum increpavit scriptura, uti dixit mihi presbyter, ut ne gloriaretur universa caro in conspectu Domini. Whence we may gather these two things: 1. that he was reproved of the Scripture, as we spoke before: 2. that the word of God so sufficiently wrought upon his heart, that it caused him to repent, yet Ireneus speaks it from the relation of a Priest. I confess Austen in the last place quoted out of his comment. upon the Psal. speaks very preiudiciously of Solomon, as may be gathered out of his succeeding words, where he takes away the argument derived from his penmanship. But if he uncharitably and sinisterly censured this holy man, it was no doubt a blemish in him: & perchance rather to deter and affright every soul from falling so low, then peremptorily and preiudiciously to determine of his damnation: we may say as Augustine himself says in another case of Saint Cyprian, who held the Anabaptization of heretics, so of Augustine, this was peradventure, magis discendi modestia, 
August. cont. Donatist.  quam docendi diligentia.  
For their reason it is this. Because his soul was so deeply tainted with Idolatry, and love of his concubines: and if he had repent, say they, we should have read of his taking away the high altars before his death. But to answer. Although his soul was, dibapho peccati tincta, died in a crimson dye of sin, yet he that came with red garments from Bozrah, who trod the winepress 
Esa. 63. 1, 2, 3  of God's wrath alone, he that sat upon the white horse, whose eyes were like a 
Revel. 19 11, 12, 13.  flame of fire, and on his head a many crowns, who had a name writ that no man knew but himself, whose garment was dipped in blood, he, he could purge him with hyssop, he no doubt could make the scarlet soul of Solomon. as white as the snow in Salmon.  
Again, what if he were for a time fascinated & bewitched so with the love of his concubines, that for their sakes he followed Ashtaroth the god of the Sidonians, 
1. King. 11.  Chemosh the god of the Moabites, and Milchom the god of the Ammonites, yet no doubt he might before his death command these abominations to be ruinated and defaced, which were not peradventure, and which he being bedrid it may be could not in his own person by reason of his too long delay, see thrown down.  
And by the way, nor is it a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Ambrose upon S. Luke.  S. Ambrose saith, God permitted Solomon thus grievously to fall, lest the jews might be deceived and think,— promissum divinum ad illum manasse▪ and so consequently that he was the Messias.  
But with authority and reason counterpoised against their ungrounded censure for any thing I see, we will prove directly that he repented, and so was saved. I will only mention that place in Ecclesiasticus, in which chapter is set 
Ecclesiast. 47.  out the praise of Nathan, David, and Solomon: it is there said Solomon felt sorrow for his folly, but God left not off his mercy to him, nor did he destroy him for his works, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which I think may be interpreted well; he wiped him not out of the book of life, being the posterity of David whom he loved.  
Hierome upon Ezekiel cities a place 
Hierom. in 43. Ezech. Prov. 24. 32. Septuag.  out of the Proverbs in the Septuagints translation, where Solomon thus speaks of himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. that is, at the length I repented, and beheld, etc. I know the Hebrew runs not so, for thus, vaechezeh anôchi ashith libbi, etc. then I beheld and laid it to my heart, and looked upon it, and received instruction. Where the fault is, it is not at this time to be discussed, since it requires an ample discourse, and I would not become tediously irksome: for, as Nazianzen says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Nazian. orat. de Sanc▪ bap.  that is, satiety in speech is as great on enemy to the ear, as surfeit to the body. But this is not only Hieromes but also Cyril the 
Cyrill.  Archbishop of Alexandria his allegation, who cities also this very place out of the Septuagints in his book de Baptismo. But Bacchiarius in his forementioned 
Baechiar. ad januar.  book, he brings in this reason that he was repentant, and so saved. All the godly kings, says he, are reported in the Scripture to have been buried among the kings of Israel their fathers in the city of David, amongst which Solomon as a godly king is said to be thus buried: but it is not read of the wicked kings, as jeroboam, Ahab, and the rest, that they were thus buried: therefore it is likely that Solomon was saved, that he did repent in the judgement of the church: but let them that can discern see into this reason.  
In brief our plain arguments to prove his salvation, are these.  
1 First, In the 2. of Samuel, Solomon 
2. Sam. 12. 25.  is called jedidah by Nathan the Prophet, at the command of the Lord: the word signifieth, beloved of the Lord: and so says the text, because the Lord loved him: now whom the Lord loves, he loves to the end: and therefore he was saved.  
2 Secondly, He was a sacred Scribe and penman of the Canonical Scripture, inspired by the holy Ghost, as all other Prophets were; which thing besuits not any reprobate: now it is said in S. Luke, 
Luk. 13. 28.  that all the Prophets of God are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the kingdom of God: therefore to seclude Solomon one of the Prophets from the kingdom of heaven, were to deny the Scriptures.  
3 Thirdly, He calls his former ways madness and folly, therefore it is probable, 
Eccl. 2. 12.  that he seeing in the Scriptures mirror and looking glass, his own blemishes and fowl deformites', that he washed away the spots of his soul by the troubled waters of Bethesda, the tears of true repentance.  
4 Fourthly, He was the liveliest type of jesus Christ the true pacificus the true Solomon, that ever was, save Melchisedeth.  
To say then that he who was thus buried among the faithful for a faithful man in the city of David with the kings of Israel his fathers, who was sufficiently reproved, and so consequently amended by the holy Scripture, who was the lovely darling of God, the penman of heavenvly writ, one of the sanctified Prophets, who was so lively a resemblance of our Saviour Christ, who saw into his own madness and folly, that he, he I say was damned, withstands reason, denies Scripture, and injuries the dead in the Lord: and I verily am persuaded in my soul & conscience, that his portion is fallen in a fair ground, that his inheritance is in the land of the living. And thou O my soul enjoy for ever that blessed paradise he now happily doth bathe himself in: & give me leave to end this point with the Poet, Happy and thrice happy are them souls,  
Quêis datur Elysium sic habit are nemus, 
Sannazarius.  who thus are made free denizens in that heavenvly jerusalem the city of the Saints. And thus I conclude, that Solomon he was this Preacher, and penman of this penitential book, with making this short double use unto ourselves: 1. let him that stands, take heed lest he fall: 2. let every one upon the bended knee of his heart humbly desire the Lord to convert him; then being converted, with Solomon let him convert his brethren. Now will I come nearer unto this first word, Coheleth, or Preacher.  
As the Prophet says of jerusalem the earthly Eden of pleasure, the navel of the world, the cathedral sea of God, Many excellent things are spoken of thee, O thou city of God: so we may say of Solomon, many glorious titles are given to thee, O thou man of God. diverse singular men have had other names for their excellency, as Origen was called Adamantius: 
Erasm in vit. Origen.  johannes Constantinopol. for his mellifluous eloquence was called Chrysostome: Basil was called Magnus: Gregory Nazianz. for his worthy disputations in divinity was called Theologus. Thus he that was Saul before his conversion as Sheol or hell, was after called 
Hierom.  Paul, that is, mirabilis, wonderful, or os tubae, the mouth of the trumpet of the Lord, though there be no great substance in that. But King Solomon as a man specially graced with rarest parts, has sundry excellent and worthy names: as first Solomon, that is, a peacemaker; then jedidah, that is, beloved of the Lord; then Ithiel, that is, God with me; then Agur, that is, gathering together, and so in the same sense here in 
cahal congregavit.  this book, and in this place is he termed Coheleth, or Ecclesinstes, or the preacher, because like the sound of Aaron's golden bells, he calls the flock of jesus Christ together by his heavenly & pleasant words.  
The Hebrew word Coheleth is here of the feminine gender, as the learned know, as if he called himself the she preacher, or the woman preacher. Because as some say, he writ it when he was satur annis, 
Ecclesiast. 12  very aged, when they began to wax dark that look out by the windows, when all the daughters of singing were abased, when his Almond tree began to flourish, & the grasshopper was a burden to him, when his silver cord was lengthened, and the golden ewer broken: when he was as Nazianz. speaks of Eleazar, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gray-headed, 
Nazian. orat. ●●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. jer. 6. 4.  and grave-witted: when his day declined, and the shadows of his evening began to be stretched out, when his manlike strength once failed him, when he was by age as weak as woman the weaker sex, at the very brink of death, than he writ this book, and calls himself the woman preacher; which confirms the former assertion of the Hebrues, that this was his last book, his palinodia, his sweet recantation, like the swan on the banks of Maeander. Cantator cygnus funer is ipse sui, 
Martial. distich.  who sings the sweetest, when her death is nearest; that this was his penitentiary more than auricular confession: therefore seems he in this Autumn of old age to scoff at his young April years, nay almost all his former days; which were much like this backward spring without buds and blossoms of heavenly virtues: and therefore cries out in this book, Rejoice 
Eccl. 11.  O young man in thy youth, and let thine heart cheer thee in the days of thy youth, and follow the lust of thy heart (as I myself have done) but presently lest he might peradventure, being in a loss, run himself breathless in a false sent, over the craggy and steepy ways of sin, he winds his dreadful horn to check him back again: he lets him see, after this his comical plaudite, a tragical and lamentable plangite, after mirth a doleful end, he comes in with a terrible But; which serves as a peal of ordinance, or a thunderclap to rouse him out of his dead slumber of iniquity: he brings in a But, to curb and stint him, like huge banks to limit his boundless Ocean: But know that for all these things God will bring thee to judgement, which I myself seeing, and having tasted the pleasure of sin for a season, especially with these my alluring concubines, that have woefully drawn me from Almighty God, have thought it very requisite to set an everlasting memento mori before thy face, to put thee in mind of the second death, the endless death of the soul in hell fire, which by a divine accident those outlandish women (making almost my poor self as outlandish, even an alien from the commonwealth of Israel) have caused me happily to do: and therefore am I Coheleth, as a woman preacher.  
Others say, he calls himself the shee-preacher, as having respect to his chief and heavenly part, his soul, or having a reference to wisdom comprised in his soul (the cynosura or polestar to direct all his speech and action:) as if thus he had said: Mark now what Solomon the preacher says, yet not what Solomon, but what his very soul and wisdom, harbouring in his aged breast by long experience, what it can say to the throwing down of Dagon this gilded idol Vanity, which all the world adores; list with an attentine ear what sage advise delivers, what a learned lecture of mutability, curiosity, mortality it reads: and therefore is he Coheleth, or the shee-preacher.  
Oh you, you that are in eminent place, that daily converse with Salomon's golden throne, ye pines of Ida, ye cedars of Lebanon, ye oaks of Basan, ye that lie on downy pallets, on beds of ivory with 
Amos 6.  the princes of Israel, ye that feed on the dew of Hermon, on mannah Angels food; here take your sweet repose, sit you down hear with me, feed a while in a spiritual contemplation, consider what I say, and the Lord jesus give you understanding: see how this mighty Monarch casts away his Princely ornaments, devests himself of his royal robes, his stately Parliament weeds (indeed but as weeds in regard of spiritual flowers of heavenvly habiliments) see how he leaves his ●haire of state, & as it were rapt up into the third heavens of all spiritual thoughts, he humbly turns Clergyman, betaking himself unto the pulpit to preach; and all to teach thee a spiritual meditation, humiliation, conversion, and that thou being converted to God, shouldst convert others unto God. O how beautiful upon the mountains are such lovely feet that come with the glad tidings of salvation from the Lord. He that is an earthly King acts the King of heavens ambassador: thus he humbles and yet honours himself. We read of a worthy history in Pol. Virgil. 
Pol. Virg. Angl. hist. l. 7. ad finem.  Canutus sometimes happy king of this our happy Isle, being flattringly called of some of them that were nigh him, King of kings; to disprove this their too high a title, he sat him down upon the shore of Thames hard by the flowing water upon a garment wrapped on a heap, and after a little pause (many wondering what he intended) he thus spoke unto the billows, Proud waves, I command you to cease your flowing; who no sooner having uttered the speech, but the rebellious waves set him wet-shod: see, says he, ye call me King of kings, and alas, I have no power to forbid this silly wave: after he going to Winchester reached of his golden diadem, and with his own hands impald the head of Christ's statue with his Crown, and never would wear his crown after: however this were in too superstitious a zeal, yet he showed his great humility. Our blessed Solomon here was like unto this Canutus for humble demeanour; he lays aside his regal sceptre, his golden diadem, and wholly betakes himself to be a preacher: which he seems even to prefer before his royal dignity: for thus he speaks in this his book at the beginning; The words of 
Eccles. 1. 1.  the preacher son of David King in jerusalem, naming the preacher in the first place. Theodoret says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Theodor.  precious pearels they shine in basest places, the heavenly stars yield their influences through darkest clouds, the richest diamond loseth none of his lustre though set in lead: here Solomon that union, that bright star, that rich diamond of glory, thinks it no disparagement or disgrace unto his honour, to betake himself to the foolishness of preaching, as Paul terms it. 
1. Cor. 1. 21.   
O let me ever drink of such a cistern of heavenly sweet water, dropping from the limbeck of a heavenly mouth: let me hear Solomon preach, wiser than his teachers, wiser than us hearers.  Gratior est pulchro veniens ex ore loquela. 
Give me leave to parodize: far sweeter is the water that issueth from a purer fountain: as they say, Evermore Lord give us of this bread, so let me say evermore Lord let me hear so sweet, so wise a charmer as King Solomon the preacher was. Here is an honour unto the royal priesthood, O ye sons of Levi: here is a rare example, a King a preacher, a Monarch a teacher. Many Priests would fain become Princes, but few Princes would become Priests. Howbeit the tribe of Levi was in times of yore in far more esteem than now it is: the ministers were received as Angels from heaven, yea, they would have been ready to have plucked out their own eyes (than the which nothing was more dear) for their fakes: now they are almost contemned and laid aside, even as their sweet sounding harps were hung upon the willows by the waters of Babylon.  
Nor shall my unpleasant words or cogitations be any whit derogatory unto the most royal and noble tribe of joseph: Evil be to him that thinketh evil: which tribe is as a fruitful bow, and ever be it as a fruitful bow by the well side, and let the small boughs run upon the walls; the tribe of Levi is, and hath, & will be graced by them: nor tends my speech to impeach their eminency. Yet for the tribe of Issacar, like an ass couching down between two burdens, for want of wit, laying all on the shoulders of Court and Nobility, as also on Bethel the schools of the Prophets, it like the twining ivy climbs up too high, I will not say with Ecclesiastical, but with temporal promotion, nought recking either for King or Kesar, Nobility or spirituality, especially debasing the royal Priesthood; I mean without all sinister and captious acception, the unlearned iniudicious Gentry, being like Rehoboam the 
Eccles. 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  foolishness of the people, and the common Laity itself: O into their secrets let not my soul come, my glory be thou not joined with their assembly: for in their wrath they slew a man, yea even a man of God, whom they ought not to touch: (for touch not mine anointed) such a fearful and heaven-crying murder (like the blood of Abel, a resounding orator in the ears of the Almighty) as the like almost hath never been heard of, and my flesh it trembles to speak of it, save only that of Zacharias the son 
Basil in his oration of Christ's nativity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. l. 2. contra vituperatores vitae Monast.  of Barachias, who was killed between the temple and the altar, for averring, as Basil says, the virginity of the virgin Marie: or that of Paul's, whom Nero slew for converting his beloved concubine unto the Christian faith: howsoever by the sequel it appears, the fact was too much lessened and mitigated by some partial information to the Supreme unpartial ear.  
But in that Solomon is here a Preacher, which he esteems as a title of honour: for, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. who is fit for these things? we may infer that the greatest and most royal honour to dignify a Monarch or Potentate of the world is this, not so much to bind by servile subjection, as to draw by the golden chain of sacred religion: for which Ambrose so highly extols that gracious Emperor Theodosius. A king should be a preacher as well as a Prince, to feed the flock of jesus Christ as well by spiritual example and instruction, as by a corporal Majesty to manage and rule them: for even the savage lions overrule the beasts by subjection: but I do not, nor need I to speak this for a— quid faciendum, but to grace our happy Isle with a— quid factum, not teaching what is to be done, but showing what is done: for here, (evermore thanks be unto our good God) for these many Alcyonian days and years dominion hath not overpoizd religion.  
But can a King be a Priest? As the kings of Egypt were called Pharaohs, the Kings of the jews Herod's, so the kings of Palestina were usually called Abimelechs', which word signifies both King and Father, the one for dominion, the other for instruction: for even as Aaron & Hur held up Moses his heavy 
Exod. 17.  hands being weary, so doth temporal dominion conjoined with spiritual instruction (the one commanuding fear, the other procuring a religious love) lift up the hands of inferiority, that are dull and heavy for necessary performance, but even the hearts of all to a celestial obedience.  
The word Cohen in the Scriptures signifies 
Gen. 41.  both Prince and Priest. So Potiferah was Prince of On., according to the Chaldie, but priest of On vulgarly read. Mercerus saith, the Priests were highly placed and privileged with authority in Egypt: for as from their wise Philosophers they choosed Priests, so out of their Priests they selected Kings; so was it with them a royal priesthood, as S. Peter calls it.  
Cohen, a priest, is used often for a chief ruler. Hira the Ia●it, haiah cohen ladavid, was chief ruler to David: so David's 
2. Sam. 8. last.  sons, cohanim haiu, were chief rulers. Homer calls king Agamemnon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the shepherd to feed the people. David says, he was chosen king to feed the people, as he was following the ewes great with young, he choose him 
Psal. 78. so 2. Sam. 5. 2. Isa. 49. 23.  to feed jacob his chosen, and Israel his inheritance. The Prophet Isai says, Kings shall be thy nursing fathers, and Queelies thy nursing mothers. When Pharaoh had graced joseph with a golden ring, with fine linen garments, and a golden chain, and had set him on the best chariot save one; they all shouted before him, and cried, Abrech, that is, as some 
Gen. 41. 43.  interpret it, they used genuflection and humble adoration: others say, in that word they called him, tenellus pater, or young father; because though he were but tender of years and green headed; yet was he a Consul, a father for his wisdom: or as others which best accords with our purpose; in this they called him King father, of the Hebrew word ab, a 
Abrech.  father, and reach, the Egyptian word, which signifies a king; because he was Viceroy or King over all in Pharaohs room, and father to all for his instruction and heavenly advise.  
Again, we know the Hebrues have 
Ragnah, (whereupon regnum comes) signifies pascere & regere.  one word both for ruling and feeding. Wise was that speech of an honourable counsellor, that the greatest part of a king was the sacerdotiall function. And surely the mightiest Monarch of the world, yea every inferior, none exempted, every true Christian, even from the Cedar to the shrub, is or aught to be, a priest and a preacher as Solomon was, to teach and instruct others: their words of edification to the inward care, aught to be like the precious stones set in the 
Exod. 39  breastplate of the ephod: like the pillar of fire in the darksome night of ignorance, to direct the wandering pilgrims of this wretched world out of the wilderness of Sin, unto the heavenly Canaan: then shall they be as priests with God; and [as kings] reign with Christ a 
Reu. 20.  thousand years.  
What if we (who are happily numbered among the Prophets,) cannot cunningly cast our net out of the right side 
joh. 16.  of the ship, and with Peter the fisher of men, draw at one draft three thousand souls, we must not leave fishing, we must not leave tilling the fallow and barren soil of the unbelieving heart, with the plough of the sanctuary, the blessed cross of Christ jesus: we must never give over either our public or private holy function: but we must stand still at the stern, and hold the helm with courage and hope, guiding the ship of the Church, tossed with never so many Euroclydons: assailed by never so great temptations of Satan, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Act. 27. 8.  to the beautiful haven the kingdom of bliss. If but one soul be won to God by thy blessed means, it will imparadise and greatly comfort thine own soul with that spiritual peace that passeth all carnal understanding, when she is a flitting from this earthly tabernacle this house of clay: wherein she, for a short time, being God's tenant at will, doth take up her inn and mansion: and thus much of Coheleth the shee-preacher.  

2  
The second thing I intent by God's assistance to speak of, is the object that Solomon aimed at, that is, pleasant words.  
Whiles the minstrel played, Elisha 
2. king. 3. 15.  prophesied: so whiles the Spirit of God sings sweet melodious harmony unto the soul, each corporeal part must needs be tunable to every heavenly action: there will be no jarring, no discordancie at all: the soul to the limbs of the body, is like the Centurion to his servants; if it say to one go, it goeth, to another come, it cometh, if to another do this, it doth it: heavenly is that motion, that action, that coming, where the spirit having happy residence commands. If the spirit say unto thy right hand, do good, it will in bounty and pity cast thy bread upon the waters; that is the teare-bedeawed cheeks, the wet faces of the poor afflicted members of Christ: if to thy feet, walk, presently they will run the ways of God's commandments: if to thine eyes, weep, they will every night water thy couch with tears, they will burst out into a fountain, they will gush out rivers of tears, because men keep not the law of God: so if the spirit say unto the tongue, speak, ò how will it then show forth the praise of God, how will it edify; how will it flow out these diure kephets, these pleasant words?  
Thus Solomon his strings of his tongue were in tune with the strings of his heart, and they both are melodiously struck with the learned and cunning finger of the blessed spirit, the sweetest musician that ever struck the heart as a harp, and the tongue as a sweet cymbal: therefore Solomon having the spirit his schoolmaster, must needs learn to speak well, which he earnestly thirsts after.  
He did not as Lucian says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Lucian. in Pseudolog.  cast out a mierie vomit of words, like the wicked in the prophet, The ungodly are like the raging sea, 
Esa. 57 20.  whose waters cast up mire and dirt: he spoke not with a heart and a heart like Pilate, who in that was but a bad unskilful pilot in running the ship of his soul to pieces against the rock Christ jesus the spiritual rock: he spoke not like your hypocrites, (who are the devils retainers in God's liveries) rather from his heart, than (as they) far from his heart: for sure as his tongue was, so was his heart, and as his heart was, so was his tongue, like the wheels of Ezechiel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Ezech. 10. 10  one wheel in another: and fitly to wheels: for in that text Proverbs 
Prov. 25. 11.  25. in the Hebrew thus it runs, A word spoken [not in his due place] but gnal aphnau, upon his wheels, is like apples of gold with pictures of silver.  
As Athanasius in his questions to 
Athan. p. 288  Antiochus saith, The males of the palm-trees by the pleasant evaporations of air that breathes from them, do make the female palms fruitful: and the sweet influential breath that blows from Paradise, causes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the trees nigh adjoining and bordering to that place to flow and cluster with spices: so fares it with the pleasant influence of the inward heart breathed upon by the blessed spirit, they both cause Salomon's tongue to utter forth these diure kephets, most pleasant words, even like the dulcet humour that flowed from that lovely hand when Diomêdes had wounded it: 
Homer.  like the sweet dropping dew of Hermon, the shower upon the herb, and the rain upon the grass.  
[Pleasant words.]  
At the skirts of the Ephod there hung 
Exod. 39  xii. golden bells, and so many pomegranates: the pomegranates insinuated integrity of life, and the xii. bells, as justin Martyr says, intimated the sound of 
Lust. Mart. in dialog cum Tryph. jud. p. 202.  the twelve Apostles, and so consequently of all ministers depending on the everlasting priest our blessed Melchisedech jesus Christ. As then there is a sound, & words to be required in Aaron and his sons, and all his successors; so a pleasant delightsome sound is very expedient and requisite, therefore were the tinkling bells of purest gold: the preachers words should not prove harsh & distasteful to the hearer, but as Christ's coat was without seam, so his word ought to be without reprehension: thus while he plants with Paul, and waters with Apollo's, God will give a wonderful increase, to the multiplying of that blessed seed which as pure wheat shall be laid up in the Lord's garner the kingdom of heaven: thus shall he speak with Solomon these diure kephets, pleasant words.  
Wise words must have three circumstances, they must be  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
They must have maturity, paucity, and pleasancie. 1. For the first, to avoid rashness in speech, that holy father 
Hierome.  gives a good advise, Verba prius ad limam quam ad linguam, words ought first to be filled in the heart, lest they prove defiled in the tongue, and the Grecians 
verba coctissima comptissima.  say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wise deliberation in speech is the midwife of all singularity; therefore David desires God to set a watch before his lips: and S. james wisheth each one to 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. jam. 1.  be swift to hear, but slow to speak: for as Zenoph. says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. that venison is the most sweet which the huntsman takes with greatest sweat: so are them words most delightsome, that are most weighed in the balance, not as 
verba— quae scita erunt si quaesita, satis ditata si meditata.  abortive borne before their due time, if we labour and study and seek to speak as Solomon did.  
2 Secondly for paucity. Our words ought to be few, for in much speaking, there is much iniquity: and Solomon says in his moral divine philosophy, 
Prov. 17. 27.  He that hath knowledge, spareth his words. We know nature hath set a double portcullis before our tongue, (our lips, our teeth) that it may learn not to presume to wander with Cain from the presence of the Lord, to dwell in the land 
Clemen. Al. 2. stromat. Nod. instab.  of Naid, as Clemens hath it, which word signifieth a flood, it must not be exorbitant like a flood of waters, that outstrips and oreflowes his banks: this Naid is opposite 
Eden deli●iae, whereon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes.  to Eden, as Clemens says, so is multiplicity of words to Salomon's pleasant words. Thus also is the tongue as a guilty poor prisoner, tied as it were in chains, in fetters, and strings in the mouth, that it should not break out in blasphemy against God, against man, against it own soul.  
The Hieroglyphics, to uncloud wisdom, 
Orus Apollo  did paint forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, heaven dropping dew: like this drizzling dew is even wisdoms speech, therefore the Prophet Ezekiel says, Son of man, turn thy face towards Teman,— fac ut 
Ezech. 20. 46  stillet verbum, let thy words drop toward the South, to wit, not in a shower but in a pearling dew: for as Nazianzen says well, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Naz. in orat. cont. Eunom.  the satiety of honey itself, though never so sweet, procures a vomit: so is it with all boundless unlimited speech.  
3 Thirdly, words ought to be delightsome, and they be twofold, either pleasing the outward ear, or touching the inward heart: of both which a wise man (who both is wont to do things worthy to be spoken, and to speak things worthy to be done) must have a 
Heb. 4. 12. excellent in the greek.  special care, but he must chiefly aim at the heart with the word of God, which is lively and mighty in operation, and sharper than a two edged sword, and entereth through, even unto the dividing asunder of the soul and the spirit, and of the joints and the marrow, and is a discerner of the thoughts and the intents of the heart: his words must not be, sonantia, but sanantia, not manantia, but manentia, not having a mere sound but sound comfort, healing the ulcer, and taking out the core of concupiscence that lies hid in the heart: he must rather secare quam palpare, pungere quam ungere, magis planctum quam plausum quaerere, speak words rather of sustentation, then of ostentation, not for the feeding of the fancy, but for the bleeding of the heart, to move thrilling drops of remorse, rather than tears of temporary joy. Words are most pleasant, when in speaking, every circumstance is duly observed: otherwise it is rather unseasonable then in due time and place, like the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  foolish lover coming unto his mistress (as Theophrastus saith) to banquet and 
Theophrast. in charactere. de intempestinitate.  make merry with her when she was deadly sick of an ague, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We see before what the Prophet Esai saith for this, 
Esa. 50. 4.  The Lord hath given to me the tongue of the learned, to minister a word of comfort in due season, to the wearied soul.  
A wise speaker that means to speak pleasant words, will regard time, place, subject, object, and end, and every circumstance.  
For place. Christ preached and taught in the Temple in the day time, and at night he betook him to a retiring place for fitter praying, to the mount Olivet: so Elias he prayed under the juniper tree, jonas in the belly of the whale, Ezekias upon his couch, Daniel in the den, Manasses in prison, the three children in the fiery furnace.  
For time and subject also. Thus Abigail the prudent wife of the fool Nabal the Carmelite, would not reprove her husband (for reviling David, and dealing churlishly with him) whiles he was drunk and too much merry with wine, but in the morning most wisely, when he had slept out some of his folly and surfeit, than she told him of his fault and hunckish demeanour.  
For object. We must in speaking utter the truth without all sophistry and equivocation: for this proceeds from the devil the father of lies: we must not be 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Herod. lib. 1. 1. Tim. 3. 8. Psal. 12. bele● valeb.  like them historiographers in Herodians time who affected too much elegancy, and neglected verity: like those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Paul calls them, these double-tongued deacons, like them in the Psalm, who do speak with a heart and a heart: but we must deliver the message of the Lord as becomes the wise Ambassadors of so heavenly a King, even these pleasant words of Solomon the preacher, to wit, the words of truth, information, reformation, consolation, salvation, such as do enchant, and captivate the spiritual ear.  
Again for the end: we are not to seek ourselves but the glory of God, for the golden streams of invention if they return not their tribute unto the main ocean of wisdom from whence they first issued, aiming at his glory, and magnification of his name, they are like the golden earrings of the Israelits of which 
Exod. 32. 3.  was framed the molten calf they worshipped: and so we may say of every circumstance.  
These pleasant words that Solomon sought to speak, and which he, inspired by the spirit, did speak, are the words of God uttered by an Apollo's both eloquent and mighty in the Scripture, such as will even ravish and enthrall the understanding, Clemens compares these 
Clemens in Protrep.  words to Amphion and Arion's sweet singing, whose dulcet and ravishing strains of music enchanted the wild beasts, the stones, the trees, the birds: by the birds, saith he, are meant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, light behavoured men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. the serpents are men deceitful, lions stomachful, wolves rapacious, stones are men senseless: for, as he saith, they are more stupid than stones who are baptised or died in 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the grain of ignorance: so the Gentiles are these stones, that worship stocks and stones, this word, this heavenly song of our celestial Arion, is able of these stones to raise up children not only to Abraham the father of many, but to God the father of all. Of these heavenly words eloquent 
Bernard. upon the words in the x. of wisdom, justum deducit, etc.  S. Bernard the Omega of the fathers, speaks: Viae domini sunt viae rectae, viae pulchrae, viae plenae, viae planae: rectae sine errore▪ quia ducunt ad vitam, pulchrae sine sorde, quia docent mundiciem, plenae multitudine quia totus iam mundus est intra Christi sagaenam, planae sine difficultate, quia donant suavitatem. The ways and words of the Lord are right, are beautiful, copious, and plain, right without error, because they direct to life everlasting, beautiful without blemish, because they show our deformity, copious & large for the number they comprehend, for the whole world is comprised within the net of Christ: plain without difficulty, because they sweetly relish every Christian taste: for as Bernard saith in another place, they are deliciosa ad saporem, solida ad nutrimentum, efficacia ad medicinam. Such words as the blessed▪ Apostles did exhibit our Saviour Christ in, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Theodor. in ser. de mart.  etc. not in his scarlet robes or golden diadems, but they preached his poverty, his thirst, his travailing, his whipping, his gall and vinegar, his pangs of death, they preached him crucified, in the knowledge of which Paul did so spiritually boast, that he cried out, God forbid that I should rejoice in any thing but in jesus Christ, and him crucified, whereby the world is crucified to me, and I unto the world: and sure the most pleasant words that will strike the deepest dint, and greatliest comfort the inward heart of a spiritual man, is them of the blessed cross of Christ, though to the cursed jews a scandal, and to the Gentiles foolishness. But as Plutarch says that sweetest harmony and melody is made of Ass' bones, so the greatest comfort redounds unto the distressed soul by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this foolishness of preaching, this of the 
Unto the jews a stumbling block, unto the Gentiles foolishness. 1. Cor. 1. 23. Luk. 19  foolish tree of the cross of Christ, as the Gentiles term it: and assure we ourselves that as Zacheus could not see Christ before he clambered up into the Sycomore, that foolish figtree, so without the knowing of this foolish tree, this tree of the cross of jesus Christ, if we do not with little Zacheus, little in our own conceit, climb up into it, we shall never come to see Christ, but being pestered and crowded with the throng of our infinite sins, we shall be priest to death, even to the second death of the soul, being hurried headlong to Tophet, that obscure land covered with the fog of death, even the kingdom of everlasting darkness: from which the Lord of his infinite mercy deliver us.  
Nor do I here patronize your fieriebraind Sermon-mongers, who have more mother wit than Father's wisdom, for they can not away with the Fathers: who will preach whole days together, God knows how rudely and slenderly without the majesty of the Spirit, being like unto your brazen cocks or leaden conduit-pipes running all day, but flowing back again unto the stream, from whence the water was derived; so still day by day flowing with the same moisture, preaching at least the same, next year, they had this. This is not Paul's foolishness of preaching, but a foolish preaching, when with unwashen hands and unlaverd hearts, they will handle the holy things of the sanctuary, speaking without due preparation. These can never speak Salomon's diure kephets, his pleasant words.  
But were Solomon the preachers words so pleasing, so delectable, so comfortable? Then give me leave (amongst a whole rout of indecent pastors) to single out only four principal forts, which both with my tongue and pen are worthily to be taxed. Which I may fitly shadow out by four manner of birds.  

The Lapwing.  
The Bitter.  
The Lenit.  
The Ostrich.   
1 First the Lapwing, or rather lackewing, for these will needs fly before they be flidge, and sing before they have learned to tune any spiritual note: they feed the flock, before they are taught to wield the shepherds crook: they sit in Moses chair, not having learned to read a lecture, before they have sit down at the feet of Gamaliel: at least like the Mustela or weasil, which as the Naturalist 
Mustela.  says, doth aure concipere, ore parere, conceive in at her ear, and bring forth at her mouth; so what only they have heard and writ from others tongues, not digested by their own industry, nor suggested by the blessed spirit, that are they woefully with child withal, until rash folly hath played the midwife, & delivered them of a bastard issue. Those too forward run with the shell on their head, crying with the Poet, occupet extremum scabies, ill hap light o'th' hindmost: they are like unto Ahimaaz, who when Cushi was run before to bring David news of Absalom's death, said unto joab, Yet 
2. Sam. 18. 23  what & I run too? These abortive monsters, if I may so term them, have like the Giant in the battle of Gath, in their 
2. Sam. 21.  own conceits, six fingers on a hand, and six toes on a foot, for action and motion they surpass all; when as, God 
judg. 1. 6.  knows they are like Adonibezech, who had the thumbs of his hands and feet cut off. Pliny writes of the Almond tree that it buds in januarie, and brings forth fruit in March: to which these worthily may be likened, being so preproperous and bold to were Aaron's Ephod and his linen garment before they be fit to put on the Christians cloak, whereof 
Tertullian. lib. de pallio.  Tertullian speaks; who will touch the holy things before they wash themselves at the brazen laver of the sanctuary, wanting both the urim of knowledge, and Thummim of integrity: they ran, says the Spirit, but I sent them not, and we know none can preach but he that is sent. Those may be likened 
Rom. 10. 15.  to nothing so well as to your quilled jacks of virginals) so that they lift up themselves and strike the wire or string whether in tune or out of tune, they 
Cevodi▪ heb. but Septuag 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. vid. Mollerum doctissim.  have done too to well. The tongue is called a man's glory, so Psal. 16. 9 wherefore my heart is glad, and my glory rejoiceth, etc. so awake my glory, awake my lute and my harp, etc. Psal. 57 because there is no other visible part whereof we may more boast and glory in, then in our tongue, being that part by which we most glorify God: now than these penne-feathered preachers in handling those divine mysteries so rashly without knowledge, they do make that their ignominy which should be their glory: which Solomon well considering, giveth this advise, especially in speaking of God, Be not rash with thy mouth, nor 
Eccl. 5. 1.  let thy heart be hasty to utter a thing before God: for God is in the heaven, and thou on the earth: therefore let thy words be few. It is a great fault in young, light prized, and unlearned heads, to love to be in motion, as the worst stars be usually most prodigal of their worthless influences. We may see the difference of old wise men and young fools in the very wheels of a clock: the great wheels they turn about the slowest, and the lesser run about the fastest, but we see the great ones are the cause of motion in the less, and the less be sooner worn by much. Which should make our greener heads more highly to esteem the hoary heirs in whose breasts time hath treasured up a greater portion of wisdom by their long experience. Let them of younger years, especially not infranchized into the happy liberty of the sons of Levi, not presume to take the place of Bezaliel and Aholiab before they can tell how to handle an instrument for the squaring and hewing of the stones in the building of the Lords house; let them remember but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the 
〈…〉.  five years silence that Pythagoras enjoined his hearers, and sure they will not be so lavish of their tongues. By those, the Royal tribe of Levi is too much abased and contemned, and it were very expedient that a stricter inquisition were made for such by our reverend Fathers in God, and by other the eminent Prelates and officiaries, who carry as well fasces as securim in their hands. Surely, surely Ezechiel should first eat the roll and then he must prophesy, first he must 
Ezec. 3. 3.  be concha to contain, and then cavalis to let flow, or else he wants the first ornament of speech which is maturity, and so he can not utter Salomon's diure kephets, his pleasant words.  
The second sort is the Bitter, too bitter indeed to plead nothing but law & judgement to a distressed soul, plunging them deeper over head and ears in the pit of desperation.  
Marlian in his topography writes, that 
Marlian in his Topograph. Rom. lib. 5. 25. vide etiam A. Gel. 5. 12.  at Rome they had the temple of Dea Fobris, and mala Fortuna, of Goddess Fever, & Ill Fortune, which says he, they worshipped, non ut iuvarent, sed ne obessent, not that they might help them any ways, but lest they should hurt them: And so I fear me may many auditories do with their indiscreet shepherds, who never whistle but openly let loose their dog, who feed with too much tart vinegar, no pleasant food, by whom the hearers often grow more hardhearted and more obstinate in their sins, by aiming at them so personally, and giving them so down strokes in that holy place of divine exercise. We see the obdurat's marble stone is cut not with hard iron but with softer lead, so mildness often is the only means to win an unrelenting hard heart to God, that is as steeled and frozen in the dregs of sin. The Lord God almighty was not in the whirlwind that rend the rock and mountains, nor in the earthquake, nor in the 
1. King. 19  fire, but in the still voice, to intimate that God won in the spirit of mildness most.  
There was no noise of hammer or other instrument heard while the blessed 
1. King. 6.  temple was a building. He is the most wise who comes most near the nature of Noah's dove, that brings the olive branch of evangelical peace in her mouth, better far than the black raven, who brings legal death pictured upon his dismal wings. Yet notwithstanding in wisdom there must be a medlay both of law and gospel, to sing with the sweet singer of Israel both of mercy & judgement. A true preacher should be like one of Ezechiels' cherubins who had two faces, 
Ezec. 41. 19  one of a man, another of a lion, the one fierce the other mild, the one the visage of the law, the other the countenance of the Gospel: he must as well bless on mount Gerasin, as curse on mount Ebal: he must show the ark wherein there is as well the manna of consolation, as the rod of correction. There is a blessed tract between Borez and Senah for jonathan and his armour bearer to climb up unto the garrison of the Philistines, and happy is that Ecclesiastes, that preacher; that can find this golden mean, he shall speak Salomon's Diure kephets, his pleasant words.  
3 The third sort is your Lenit, who makes the pulpit a cage to sing placentia in, to sing a Lullaby to Salomon's sinful sluggard, who lies snorting fast a sleep upon the downy bed of iniquity & security. Those are they that have a 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  flexible tongue, as Nazianzen says, like them in the theatres, who wrestling publicly do not strictly observe the laws of valiant wrestling to win the glory and carry away the prize from those champions they contend withal, but only do use such sleights as do (as he saith there) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, steal away the eyes of the ignorant, and violently carry them away to admiration, to extol their activity. Those are they that sew pillows under sinners elbows, only singing to the sweet dulcimer: seeking for too nice tricks of invention, even as Saul sought for his father's asses. They do in giving the bread of life, that I may use Clemens 
Clem. paed. 2. 1.  his elegant words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, effeminate and sift out the wholesome strength of wheat, 
of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, caupo vel propola. 2. Cor. 2. 17.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Paul speaks, that is, making merchandise, or as the word signifies, playing the crafty vintners with God's word.  
It is said of Solomon that every three 
1. King. 10. 22.  year he had the ships of Tharsish come ladened home with gold, silver, ivory, apes, and peacocks: I fear me the great Solomon king of heaven and earth, has some ships that do more than once a year bring into his sacred sanctuary little gold and silver, but a great deal of apes & peacocks, only delighting those who are called of the Apostle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
2. Tim. 4. 3.  such as have itching ears.  
These bring to jairus his revived 
Mark. 6. 43.  daughter music for meat, and yet not that which is the Christians best music the Recordor, to make both her & us remember ourselves, & call to mind how grievously we have offended our most good and gracious God. The best preacher sometimes should thunder like Bonarges james & john the sons of thunder, should blow the spiritual trumpet seven times against the walls of jericho, the partition wall of sin that makes a separation between jesus Christ and us, should cry aloud and spare not, should drum the march of Christ's coming to judgement attended on with millions of Angels and archangel's into the dull & deaf ears of all impenitent libertines, with the terrible thundercracke of the blessed and powerful word of God to rouse them up, who are almost like the 
Arist. Ethic. 3. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  Celts in Aristot. who are, as he says, mad & without all passion and f●●le, whom neither earthquakes, nor fearful noise of inundation 〈◊〉 ever move. Give me that blessed man of God, that truly anointed of the Lord, who like the thunder can pierce & wound the inward heart, make the hair to stand upright, the flesh to tremble, as Felix did, the joints of the 
Act. 24. 26.  loins to to be loosed, the knees to knock one against the other, as Beltashars, 
Dan. 5. 6.  who can leave Pelaieiah the son 
Ezech. 11. 13  of B●naiah for dead; he, he is the preacher, and those his words in their suitable and right object, are Salomon's diure kephets, pleasant words.  
4 The 4. sort is your Ostriches, who 
Pierius Hierogl.  have wings but fly not, so they have gifts peradventure & tongues but speak not. Of whose learning (being like concealed land) we may say as Ptolomaus Philodelphus in his letters to Eleazar, of the hebrew Bible untranslated, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 
Epiph. lib. de mens. & 'pon.  what good can redound unto a man, either by a treasure hid, or a fountain sealed up Worthy Ernestus Duke of Luxeburge caused a burning lamp to be stamped on his coin with these four letters A. S. M. C. by which was meant, Aliis seruiens me ipsum contero, by giving light to others I burn out the lamp of my own life: If he thought this to be the duty of a secular prince; how much more should we think it the duty of a spiritual prophet, of one that is set apart for the holy function of the ministery, to spend his happy days in God's service, to preach in season & out of season, never to give over but to run the race with cheerfulness unto the goal and end of his life, knowing that his labour shall not be in vain in the Lord.  
We know the Heffers that carried the ark, they went lowing continually: but these Ostriches, these Heffers, these fat Bulls of Basan, they never low, at least so low that none can hear them, or if they do, it is but tanquam partus 
Pliny.  Elephantinus, as Elephants bring forth, that is once in ten years, and well too, if they themselves who duly look for their tithes at men's hands, will give the tenth year as tithe to God.  
These men do not give that portion of meat in due time unto the hunger-starved 
Luk. 12. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  souls: with Demosthenes they do pati argyranchen, they are molested with a silver squinancy, mute as S. Mathews fish with twenty pence in his mouth: they have bought a farm, purchased possessions, bought a yoke, nay a hundred yoke of oxen, and yet all them teams of oxen can not draw them out unto the plough of the sanctuary, unto the solemnisation of the marriage of jesus Christ and his blessed spouse. Whom for their security and supine negligence we may term as Athanasius calls the wicked that flourish like a green bay tree 
Athan. quaest. ad Antioch. quaest. ●8.  in this world, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hogs that are larded for the day of destruction: And the Lord jesus open their eyes that they sleep not in death, nor suffer the slumbering souls of Christ's flock committed to their charge to become as fuel for hell fire; and that they may at the length after their long scandalous silence speak Salomon's diure Kephets, his pleasant words.   

3  
Lastly, In one word I will couch all: the project comes to be considered. He sought to find out, that was his care and study, he beat his brain about this to speak pleasant words. The hebrew word bickesh, doth signify with an earnest endeavour and care to find out a thing, even as a mettalist would search for a golden mineral, or as a merchant for a priceless orient pearl: and this Solomon he did no doubt by them four christian exercises in Augustine; Lection, meditation, 
August. descala parad.  oration, contemplation: neither are (here by the way) meditation, and contemplation, to be confounded, as some dote: for meditation is a painful searching out of the hidden truth, and contemplation, a joyful wonderment at the truth revealed. Thus Solomon he sought to find out this precious pearl of pleasant speech with all industry. If then, in brief, Solomon who was enriched with an extraordinary knowledge and wisdom, that he might worthily thereby be esteemed and termed the [Non such] for wisdoms residence, the very quintessence of science, the precious balm of the wounded soul; If he, I say, did study to be wiser, did seek carefully to speak pleasantly; then let us who cannot espire to his heavenly pitch, strive with might and main to grow in all good gifts, from grace to grace, from knowledge to knowledge, from faith to faith, from virtue to virtue, until we become perfect men in jesus Christ: and let us carefully endeavour that the meditations of our hearts, and the words of our mouths, may ever be acceptable to God our strength and our redeemer: that we may speak these diure kephets, Salomon's pleasant words.  
And by your leave, here we may tax a fourth sort of teachers, insinuated in this our text, which fitly might be called psittaci, plain parrots, but that they can not cry ave Caesar: I mean our extemporary start-ups, who without preparation, premeditation, fear and trembling, are wont to speak of the mighty name of jehova: they never seek with Solomon & study to speak these pleasant words. We know Gedeons' soldiers held in one hand 
judg. 7.  a trump, in the other hand a lamp, and so should every dispenser of the word, who are the Lords soldiers to fight his battle against the kingdom of sin, Satan, Antichrist, and the wicked world, they should, I say, hold in one hand the trump of the word, in the other the burning lamp of spiritual understanding and meditation; they should both speak and see what they speak: for cursed is he that doth the work of the Lord negligently. Those are they 
jer. 48. 10.  whose fiery devotion is not managed by discretion; they wholly relying on Dabitur in illa hora, as if they had the spirit of God at command, which as elegant Nazianzen (whom I cannot mention 
Nazianz. in orat. Pentec.  too often) says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, heriliter non seruiliter, it is present to us all in dominion, not subjection, as a Lord, not as a servant: and these are our Donatists and Brownists, men of separation, who are wont to use such excursions in their preaching, wandering in the wilderness of woeful digressions, when they are the furthest from the mark showing the hottest zeal and vociferation, like your bastard plover that being furthest from her nest will ever cry the most. The zeal of God's house did even eat up David, but they with their irregular zeal have eaten up the house of God. These are usually your hot spurs against the state, against Caesar, against the Gordian knot of the two worthy kingdoms, against necessary tributes, princely and noble recreations, against our reverend prelate's blessed hierarchy & all spiritual government, running in a fiery indiscretion they know not whether like jehu the son of Nimshi that drove the coach as if he had been mad, crying and shouting for a reformation (or rather a deformation,) for a new presbytery and sage senioury, and for our, our government down with it, down with it even unto the ground. And it were very necessary, that in many places of this land, they being grown unto the height of Brownisme, drawing an infinite troop (of the brainesick commonalty especially) from their loyable allegiance, that these ears of cockle and darnel were quickly cropped, or their heads were pruned off in time, and that these little foxes were taken with a quick sent and a full cry, which will in time (if not prevented with the hand of wisdom) in my simple judgement, weighing with my self some private circumstance, by a giddy and heady commotion, by their burning firebrands of sedition set a wild fire on the vineyard of the Lord, which the Lord in mercy forbid: pardon me, O Lord, if in a fervent zeal of the peace of our Zion, I may seem as a rigorous and merciless inveigher against those schismatics who violently would reached away the olive branch of unity from the mouth of thy spotless dove: and, O pray for the endless peace of Zion, they shall prosper that love thee, peace be within thy walls, and evermore plenteousness within thy palaces: and I charge you, you by an oath, O ye daughters of jerusalem, ye that are well-willers unto Zion, even by the roes and the hinds of the field, that ye waken not and disturb this blessed spouse of Christ, lest that her comely garment, her vestment of honour and tranquillity be cut like jeroboams coat in twelve pieces; which, if those smoky firebrands be not in time put out, civil dissension is like to bring to pass.  
Never was there in open speech, especially by them, (and others too) who have not taught their tongues to speak Salomon's pleasant words, so great contempt of state, nobility, magistracy, learning, religion, and of God himself as now, as if Lucifer had broke loose from the chains of deep darkness, & had possessed men's hearts & tongues: Fastus festus, literae sunt liturae, curia spuria, sacerdotium sacrum otium, Musae muscae, religio religatio, heluones Hellenes, iusiurandum iocus, honos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Proud contempt is their best feeding content: with them, learning's a blemish, the court a bastard, our ministry unhallowed security, the Muses like flies too many in a swarm, Religion a banishment, gluttonisme a merry Grecisme, cannon oaths are forsooth but Lady Lingua's recreation, and Honour is made a fool upon a stage: witness some of our audacious theaters, now made as spanish strappadoes for luxations, like Pityocamptes his bending 
Plutarch. in Thess.  pine-trees to rack the best good names, persons of state, and Universities withal, too to intolerably permitted in that.  
O blessed, and thrice, and ever blessed God, to what a dead low ebb of grace is this world grown to now, for irregularity both of speech and action? How are the bitter waters of Marah distilled ●ō the sweetest flowers? God's abundant graces are proved the limbecks and the seminaries of all vices: the most men are hardly yet in the Christ-crosse-row of Christianity, babes and infants in divine knowledge, who have not yet learned to speak; rather spellers than gospelers.  
Let us every one, even every one from the eminent Cedar unto the lowliest shrub, seek to imitate Christ jesus as in all our actions, so in all our speeches, of whom the blessed Evangelist speaks thus, from the very mouth of his enemies; Never man spoke as this man doth; the Church therefore the spouse of Christ, being enamoured with him and with his comfortable words, she thus begins her sacred Canticle, Let him kiss me with the kisses of his mouth: that is, cum eius 
Pelican in Cant. 1. cap.  dulci alloquio, with his sweet and honie-flowing speech: as if thus she should break out into a fervent passion of her love, saying; O sweet jesus, thou fountain of the gardens, thou well of living waters, thou fountain of Bethlem, thou Ocean of bliss, thou mineral of all perfection, thou heavenly manna the bread that came down from heaven, thou that art honey to the mouth, and harmony to the ear, a jubilee to the heart, lo I, O Lord, am sick of love, of the love of thy laws, which are dearer to me then thousands of gold and silver: comfort me, O comfort me with thy heavenvly words the balsam of my wounded soul: O Lord, O my dear Saviour, list unto me that I may so list to thee as the Hart brayeth & panteth for the rivers of waters, so my soul panteth and thirsteth for the rivers of Paradise flowing and gushing out of thy mouth: O Lord kiss me I beseech thee with thy lips, that distill down the pure myrrh of saving doctrine. Lord, O my Lord (for thus my lively faith embraceth thee) thou hast kissed me by Moses, by the Prophets, these brightsome lamps, that now are consecrated to th'everlasting shrine, at their blessed lips, their learned lips a long time have I been fed: now, O Lord, I humbly sue for the kisses of thy mouth, of thine own mouth: say thou unto my soul, I am thy salvation: let these my poor prayers be as powerful advocates and suppliant orators to plead for mine unworthiness: I know the impure vessels of mine ears, are unfit to drink in so heavenly a moisture of grace, being neither seasoned nor sufficiently capacious to entertain thy hallowed word the food & manna of my soul: yet Lord thou that openest & no man shutteth, thou canst open my heart as once 
Apoc. 3. 7. Act. 16. 14.  thou didst the heart of Lydia for sacred attention, O let me claim that interest in thine unspeakeble mercies: let me take a fair copy out of thy mouth, that I may learn to speak: thy words delivered in their due place are like apples of gold with pictures of silver, they are as flagons of refreshment, O stay me with these flagons, and comfort me with these apples, for I am sick of love. Thy words are the sweet savour of life unto life to every one 
2. Cor. 2.  that doth believe. The precious spikenard ointment in the alabaster box, the 
Mar. 14. 3.  sacrifice of Noah sweet smelling in gods 
Gen. 8.  nostrils, Aaron's holy incense, the Queen 
Exod 30 34. 1. King 10. Matth. 2. 11.  of Sheba her sweet odours, the wisemen's frankincense, the fragrant orchard of Alcinous, they are but as the putrid smells of Golgatha, nothing in compare with the sweet perfume of thy heaven-dropping dew of those thy surpassing pleasant words. Thus the spouse of jesus Christ in a sanctified devotion, thirsts after the words of Christ as well for her speeches imitation, as for her sorrows limitation.  
And thus let us all in the fear of God, as we tender our own dearest souls, ransomed with the pricelesses blood of jesus Christ that immaculate lamb: propose him unto ourselves the liveliest pattern of all complete perfection, in whom was hid all the treasures of wisdom, sanctity, and knowledge: let us adore and kiss in all humility of soul and body his worthy footsteps, whose happy tract will lead us unto immortality: and let us humbly crave at God's hands to give us hearts, and hands, and tongues malleable for good impressions, that we may think, and do, and speak what is most pleasing in his sight. And let us for our speech, which most concerns our text, remember that one verse of David, which the good old Heremit 
Socrat scho. lib. 4. 18. Psal. 38. 1.  Pambo could not learn in nineteen years, I said I will take heed unto my ways, that I offend not in my tongue: calling to mind how many by their tongues have lost their lands, their liberties, their lives and all, to the woeful prejudice of their posterity. And if either this or any other way we do offend, if in the day time with Penelope we weave the spider's web of sin, ah let us at night by tears untwist it, and by our true repentance, let us dissolve our souls into sighs, and melt our brains into brinish tears to laver and rinsh away our crimson deep-dyed spots. And grant, good Lord, that we who have too long served Satan by Indenture, writing it with our tongues, in this the pen of too ready a writer, subscribed it with our hearts, dated it even from our very infancy, sealed it with the kisses of our lips, delivered it in the presence of many witnesses, our consciences, God, Angels, men, and every creature, may now at last have this our grievous bond canceled by thy mercy, O sweet Lord, since to remit a sin is no less, nay greater glory then to revenge it. And if we chance to lull and hush ourselves a sleep or slumber in future senfuality, O thou the keeper of Israel, who neither slumberest nor sleepest, rouse us up with the shrill sound of the trumpet of thy fearful judgement; that weather we eat or drink, or what ear we do, we may with holy Hierom say, Me thinks I hear the trumpet of the Lord sound these words shrilly in my ears, Arise ye dead, & come to judgement. And though the most of us all here convented in God's presence this day (God knows whether any one excepted) sold ourselves to sin by ignorance in the april, the forenoon of our years, grant good Lord, that in the afternoon & the cold December of some of our days, we may dedicate and wholly devote our souls and bodies to thy service o sweet Saviour, according to our full determination, that at what watch soever it pleaseth thee to come, we may be found prepared invested with the wedding garment, clad with the pure and snowy robes of righteousness, and so with joshua and Caleb, the little number of them that shall be saved, we may happily enter into the land of promise that heavenly Canaan that flows with milk and honey of all eternity, that heavenly jerusalem the city of the Saints; whose walls are built of precious stone, whose gates are pearls, whose porters Angels, whose streets are paved with gold that far surpass the gold of Ophir, through which do glide the crystal streams of life, which whosoever tastes shall never thirst again, where God is the Angel's sun and ever shineth, the Alpha of all true and everlasting joy, and the & ohgr; mêga of all sorrow and anguishment, in whose presence is fullness of joy, and at his right hand pleasures for evermore: whether he bring us that so dearly bought us, even jesus Christ the righteous, thy Christ O blessed Lord, but our sweet jesus, to whom with thee, O Father, and the holy Spirit, we in loyalty of heart, and lowliness of affection, do ascribe all honour, glory, & dominion this day, this hour, and evermore.  
Amen.   
FINIS.