A27386	----	The summary of vvisedome by Edward Benlowes, Esq. Benlowes, Edward, 1603?-1676. 1657 Approx. 45 KB of XML-encoded text transcribed from 11 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-09 (EEBO-TCP Phase 1). A27386 Wing B1878 ESTC R18254 12258010 ocm 12258010 57599 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A27386) Transcribed from: (Early English Books Online ; image set 57599) Images scanned from microfilm: (Early English books, 1641-1700 ; 167:9) The summary of vvisedome by Edward Benlowes, Esq. Benlowes, Edward, 1603?-1676. [19] p. Printed for Humphry Mosely ..., London : 1657. In verse. English and Latin text on opposite pages. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Wisdom. 2003-06 TCP Assigned for keying and markup 2003-06 Apex CoVantage Keyed and coded from ProQuest page images 2003-07 Mona Logarbo Sampled and proofread 2003-07 Mona Logarbo Text and markup reviewed and edited 2003-08 pfs Batch review (QC) and XML conversion THE SUMMARY OF VVISEDOME , By Edward Benlowes Esq Love not the World , neither the things that are in the World ; if any Man love the World , the love of the FATHER is not in him : For all that is in the World , the Lust of the Eyes , the Lust of the Flesh , and the Pride of Life , is not of the FATHER , but is of the World ; and the World passeth away , and the Lust thereof . But He that doth the Will of God abideth for ever . 1 Joh. 2. 15 , 16 , 17. IN DOMINO CONFIDO printer's or publisher's device LONDON , Printed for Humphry Mosely , and are to be sold at the Princes Arms in St. Pauls Church-yard , 1657. THE SUMMARY OF VVISEDOME , By the Author of THEOPHILA . Love not the World , neither the Things that are in the World ; if any man love the World , the Love of the FATHER is not in him , &c. 1 Joh. 2. 15 , 16 , 17. 1 WOrldlings we court not , envy not , nor fear ; May Friends to Vertue lend their Ear : While Sinners split on shelves , Saints to Heav'ns Harbour steer . 2 Earthlings ! What 's Heap of Wealth ? What 's Honours Height ? What 's Pleasures May ? can toyes so slight Blesse Heav'n-descended Soules with Lifes eternall Light ? 3 Riches from most men , swift as Eagles , fly ; Honours on popular breath rely ; Pleasure 's a flash ; — And All combind , but Vanity . 4 Why dot'st thou , WORLD , on these ? we will not stay : Iuggler , We know thy tempting Way ; Which is , by Charms to mock our Sense , and then betray . 5 Art toyles to serve thee ; Sables yield their Skinnes ; The Silk-Worm for thy Ward-robe spinnes ; The Rock with Jemmes , the Sea with Pearles , embosse thy Sinnes ▪ 6 To bribe thy Palate , Lust draynes Earth , Air , Seas ; Whence Finny , Wing'd , hoof'd Droves must please The Glutton , made thereby a Spittle of each Disease . 7 False World , Asps poyson equals not thy Gall , Imbittering Soules to Hell. Thus all Thy Darlings thou delud'st with thy enchanting Call. 8 I wonder not unbridled fools run on ; Since all their Heav'n's on earth alone ; Which , though thou seem'st to give , as soon as giv'n , 't is gone . 9 Kisse , and betray , then Nero's Rage out-dare ; He , whom thou hugg'st , should most beware : I shall un-mask thy Guiles , and thy fond Gulls un-snare . 10 Thy Smile is but a trap , thy frown a bubble , Thy Praise a squib , thy beauty stubble ; Who know thee best , have found a Theater of Trouble : 11 Where Men and Devils meet ; and Sense , compact With Fraud , gild every vicious fact : Where we must Evil hear , or suffer it , or act . 12 Thy Friends are thieves of Time ; The chat they vent ( Light Ayres please toyish eares ▪ ) is spent On trash , which Mindes seduce with cheating blandishment . 13 Thy gifted Sythemen have Religion mown , Which , in their Meeting-barnes , is grown From Best to All ( like Corinths Schism ) from All , to none . 14 Thy Shop vents brayded Ware of apish fashion ; Thy Gauds ( Wealth , Sport , Pride ) breed Vexation ; Like Hoboyes , on Earths Stage , oft ushering in — Damnation . 15 Ah , while , like Larks , fools with vain feathers play , Pleas'd with Sinnes glasse , are snatcht away , In midst of their Excesse , to Hells tormenting Bay ! 16 World , thou soul-wracking Ocean ! Flatteries blow Thee up , thou blue with Spite dost grow , Brinish with Lust , like the Red-sea , with Bloud dost flow . 17 And , like the Basilisks prodigious eyes , Thy first sight kills , but thy self dyes First seen : Quick-sighted Faith thy Darts prevents , and spies . 18 Had'st been lesse cruel , thou had'st been lesse kind ; Thy Gall , prov'd Medicine , heales my Mind : Thus Hell may help to Heav'n , the Fiend a Soul befriend . 19 The age-bow'd Earth groans under Sinners weight ! Iustice , opprest , to Heav'n takes flight , Vengeance her place supplies , which with keen Edge will smite . 20 False World ! is Hell the Legacy to thy Friend ? Crawl with thy trifles to the Fiend : We scorn thy Pack . — thIs year May bVrnIng CLose thy enD ▪ For All that is in the World , The Lust of the Eyes , is not of the FATHER , but is of the World , &c. 21. MIdas , to th' Barre ; thou void of Grace , yet stor'd With Gold , thy minted God , a dor'd : Thou , and thine Idol , perish in thy wretched Hord. 22 Thy heart is lockt up in thy shrined Chinck : O , heavy Gold , bred near Hells brink ! Misgotten Elf , thou Heav'n-designed Soules dost sink ! 23 Whos 's Gain is Godlinesse , — The Scripture he Perverts : — Dayes him with Interest fee , Who Incest still commits with his Coynes Progeny . 24 Thou hast too much , yet still thou whin'st for more ; Thou , wishing , want'st ; art , wanting , poor : Thou would'st ev'n plunder Hell for Cash to cramme thy Store . 25 While gripes of Famine mutiny within , And tan , like hides , the shrivel'd skin Of those thou hast decoy'd into thy tangling Ginne . 26 Whos 's skin , sear as the bark of saplesse wood , Clings to their bones , for want of food ; Friendlesse , as are Sea-monsters thrown ashore by th' Flood . 27 Though Fasts be all their Physick , their Corps all Their Earth , who for thy Pity call , Yet art thou harder to them than their bed , the stall . 28 Penurious Churl , When shall I ( sayes thine Heir ) Ransack thy Chests ? so ease thy Care : Purchase , instead of Ground , a Grave ! — Dye , Wretch , to spare ! 29 Hath treach'rous Coin swell'd by thy Curse ? — Live still Lay-Elder : Soon thy Crimes fulfill : The heaviest Curse on this side Hell 's to thrive in Ill. 30 How cursed Love of Money doth bewitch The leprous Mind with pleasing Itch ! This Slave to his own Servant , ne're was poor , till rich ! 31 Graves may be sooner cloy'd , than craving eyes : Bribes blanch Gehazi till he dies . Thou , Fool , Death shall this night thy Dunghill Soul surprize . 32 Nor would this . City-Wolf lead Men to Snares , Nor vex his Mind with carking Cares , View'd he himself i' th' Mirrour which Despair prepares . 33 So wastefull , Usurer , as thy self , there 's none ; Who part'st with three true Jemmes , for one Brittle as glasse ; — thy Fame , Rest , Soul for ever gone ! 34 Who Nettles sow , shall Prickles reap ; the train To Hell is idolized Gain : Unlesse thou Fiends can'st bribe , thou go'st to endlesse Pain ! 35 His hide-bound-Conscience opens now . — I 've run On rocks ( he howles ) too late to shun ! Grace left , Wrath seiz'd me ! Gold , my God , hath me undone ! 36 Often to Hell in Dreames I headlong fall ! From Devils then I seem to crawl , While Furies round about with whips my Soul appall ! 37 Atheism our Root , for Boughs were Factions store , Hypocrisie our Leaves gilt o're , Wrath , Treachery , and Extortion , were the Fruit we bore ! 38 Like profane Esau have we sold our blisse , For shine of Pelf , that nothing is ! This desperates our Rage , we still blaspheme at This ! 39 Thus cursed Gripers restlesse Tortures feel , Whose hearts seem'd rocks , whose bowels steel . I burn , ( cryes Dives ) for one drop , deny'd , I kneel ! 40 Fire each where broyles me , Fire as black as Night ! Goblins mine Eyes , Eares Shrieks affright ! Sins Debt still paying ; nere discharg'd , is Infinite ! For all that is in the World , The Lust of the Flesh , is not of the FATHER , but is of World , &c. 41 STrow Flowers for Spend-thrift ; Antemasks he might Act before Apes , Spectators right : Whose Dops , Shrugs , Puppet-playes , shew best by Candle-light . 42 Hot showes the Season by his dusty head ; With fancy'd ribbands round bespread ; Modish , and maddish , all untrust , as going to bed . 43 Ho! First brisk Wine , next let a sparkling Dame Fire our high Bloud , then quench our Flame ! Blest is the Son , whose Father 's gone i' th' Devils Name . 44 Each pottle breeds a Ruby , Drawer , score 'um : Cheeks dy'd in Claret , seem o' th' Quorum , When our Nose-Carbuncles , like Link-boyes , blaze before ' um . 45 Compleat thy funetall-Pyle ; shouldst thou mark well How down the Drunkards throat to Hell Death smoothly glides ; to swim so sadly would thee quell ! 46 Spawns of Excesse , Dropsies and Surfets are ; From Tenants Sweat's thy Bill of Fare : Each Glutton digs with 's teeth his Grave , whose Maw's his Care. 47 He 's sick , and staggers . Doctor , his Case state us ; His Cachexie results from Flatus Hypochondrunkicus , ex Crapula Creatus . 48 Scarce Well , he swills what should the Needy store ; And grindes between his teeth the Poor , Who beg dry crumnies , which they with Tears would moisten o're . 49 He a sharp Reck'ning shall , with Dives , pay ; Whose Feasts did hasten ' his Audit-day ; Death brought the Voider , and the Devil took away ! 50 Enter his Courtesan , who fannes his Fire ; Her pratling Eyes teach loose Desire : Fondlings to catch this art-fair Fly , like Trouts , aspire . 51 With Paint , false hair , and naked Breasts She jetts , And Patches , ( Lusts new Lime-twigs ) sets ; Like Tickets on the Door , Her self ( for Gold ) She lets . 52 Her Basilisk-like Glances taint the Air Of Virgin-Modesty , and snare His tangling Thoughts in trammels of her ambush hair . 53 With her profusely he mispends his dayes In Balls , and Dances , Treatments , Playes ; And in his Bosome this close-biting-Serpent layes . 54 Death , after Sicknesse , seize this Hellen must ; Whose radiant Eyes , now Orbs of Lust , Shall sink , as falling Starres , which , jelly'd , turn to dust . 55 How wildly shewes corrupted Natures Face , Till deck't by Reason , Learning , Grace ? Without which Politure the Noblest Stem is base ! 56 Fooles rifle out Times Lottery : Who mispend The Soules rich Joyes , alive descend , And antedate with stings their never-ending End ! 57 Thy Acts out-sin the Devil ; Who 's ne're soyl'd With Gluttony or Lust , ne're foil'd By Drink ; nor in the Net of Slothfulnesse entoyl'd . 58 Therefore in Time beware ; let not Sin-charms Bewitch thee , till Wrath cryes to Arms. Sins first Face smiles , her second frowns , her third Alarms . 59 How blind mad Sinners are when they transgresse ! All Woes are , than such Blindnesse , lesse ! That Wretch most wretched is who sleights his Wretchednesse ! 60 When Death shall quench thy Flames , and Fiends thee seize , In brimstone-Torrents , without Ease , Thou 'lt broyl mid'st blackest Fires , and roar mid'st burning Seas ! For all that is in the World , The Pride of Life , is not of the FATHER , but is of the World ; and the World passeth away , and the Lusts thereof , &c. 61 USher Aspiro in with 's Loomes of State , To weave Frauds Web , and his own Fate ; Who , mounted up , throwes down the steps him rais'd of late , 62 His posture is ambiguous , his Pace Is stately high , who thinks it Grace , If he casts forth a word , and deigns but half a face : 63 Nor minds he what he speaks ; For by false Light , Like to his Faith , he thrives ; Whose Sight , Clouded with Jealousie , can never judge aright . 64 By dubious Answers he is wont to guesse At Mens Dislikes ; and feares no lesse Feign'd Quips , than just Reproofs : Fear haunts him in each Dress . 65 Ambition prompts to Precipices steep , Which Envy gets , and Hate doth keep ; His daily thoughts of climing break his nightly Sleep . 66 Could he with 's foot spurn Empires into Air , And sit i' th' Universall Chair Of State ; Were Pageants made for him , as the Worlds Maior ; 67 Those fond Disguisements could not long him fence , But Crosses still would vex his Sense , And leave him blest but in the Preterperfect Tense . 68 Ev'n That at which Prides towring Project flies , If gain'd obliquely , sinks , and dyes : Earths Potentates ! great Aims , Plots , Fears makes Tragedies ▪ 69 Achitophel and Absalon prove This , ( Who of their Plots , not Plagues did misse ) To Matchiavels : That Ill worst to the Plotter is . 70 Pompey and Caesar so ambitious grow , A Battel must be fought to show Which of those Cocks o' th' Game o're Rome at last should crow ▪ 71 The World , as Great — Cham , Turk , Mogul up-cryes , Tuscans Great Duke , ( all , no great prize ) Great Alexander : — The Nine Worthy — Ironies . 72 Ev'n Scepters reel like reeds : Who had no Bound , Is bounded in six foot of ground ; Here lies the Great — Thou ly'st , here but his dust is found . 73 Who lately swell'd to be his Lordships slave , May trample now upon his grave , That levells All. Best Lectures dust-seel'd Pulpits have . 74 Where 's now the Assyrian Lion ? Persian Bear ? Greek Leopard ? Romes spread-Eagle where ? Where now fam'd Troy , that did in old Time domineer ? 75 Troy's gone , yet Simois stayes . See Fates strange Play ! That which was fixt , is fled away ; And what was ever sliding , that doth onely stay ! 76 Therefore , why gap'st thou thus for Shadowes ? who Neglected lets the Substance go , Led by false hope , he makes sad End in endlesse Woe ! 77 The Mighty mighty Torments shall endure , If impious : Hell admits no Cure : Ambition's never safe , though often too secure . 78 If Pride on Wing could reach the Starres ; yet shall , Like Lucifer , its Carkase fall : Pride mounted Babels Tower , and arched Satans Hall. 79 In Center of the terrible Abysse , Remotest from Supernall Blisse , That haplesse , hopelesse , easelesse , endlesse Dungeon is ! 80 Where Nought is heard , but Yelling ! O , that I Might once more live ! or once more dye ! Cursing his Woes , he wooes GODS Curse Eternally ! But He that doth the Will of GOD , abideth for ever . Lord , Teach us so to number our dayes , that we may apply our hearts unto Wisedome . 81 LUst brings forth Sin ; Sin Shame ; Shame-cryes , Repent ; Repentance weeps ; Teares Prayer do vent ; Prayer brings down Grace ; Grace Faith ; Faith Love ; Love zeal up sent . 82 Who feares GOD , is , without Despondence , sad ; Timorous , without Despair ; and glad , Without wild freaks : Whereas the World's Knave , Fool , or Mad. 83 Part should the World what are in Man combin'd ; The Body melts to be refin'd ; Grace cheeres the Suffering , Glory crowns the conquering Mind . 84 Nor Chance , Change , Fraud , nor Force , the Just Man fright , In greatest Pressures He stands right ; Ever the same , ( While Sloth feels Want , Ambition Spight . ) 85 From costly Bills of greedy Empyricks free ; From Plea of Ambidexters Fee ; From hypocritick Schism of Kirkish Tyranny . 86 He with Observance honours Vertues Friends ; And to their faithfull Counsell bends ; But not on empty formes of Worldly gauds depends . 87 In praysing GOD , above the Starres He climes ; And pitying Courts , with all their Crimes , And Fawns , and Frownes , dares to be good in Worst of Times . 88 Joy , Little World , spite of the Greater , blest ; Scanted abroad , within dost feast , Hast CHRIST Himself for Cates , The Holy GHOST for Guest . 89 Thou walk'st in Groves of Myrrh , with CHRIST thy Guide , ( The best of Friends that e're was tri'd ) By Thee in Vale of Teares spirituall Joy's descry'd . 90 Knew but the World what glorious Joyes still move In Faiths bright Orb , 't would soar above All Sense , and center in the Point of Heav'nly Love ! 91 O , Loves high'st Height ! Thou art the Wise mans Blisse ! T' enjoy Thee 's Heav'n , Hell Thee to misse ! The Earth , yea , Heav'n hath its Beatitude from This ! 92 No Christian Kings win by each others Losse ; What One gets by Retail , in Grosse All lose ; While still the Crescent gains upon the Crosse. 93 As Children fight for toyes ; So Kings for clods : Heav'ns Heir 's more great , and rich by ods : For All is His , and He is CHRISTS , and CHRIST is GODS . 94 No Bank on Earth such Summes of Wealth can lend , As Saints , who on Heav'ns Grace depend ; GODS Word their Law , His SPIRIT their Guide , The LAMB their Friend . 95 But , what 's vain Man ? what his earth-crawling Race ? That GOD should such a shadow grace , And him Eternally in GLORIES Region place ? 96 No Surfets Maw-worm's there , no itch of Lust , No Tympany of Pride , no rust Of Envy , no Wraths spleen , nor Obdurations crust . 97 But , there , though Blisse exceeds , It never cloyes ; For , sweet Fruitions Feast employes Still new Desire ; Where none can count his least of Joyes ! 98 The Soul there ( throwing off her raggs of clay , Laid in Earths Ward-robe , till last Day ) Ever triumphs in every Beatifick Ray. 99 There , each Saint doth an endlesse Kingdome own ! There each King hath a starry Crown ! Each Scepter there o' re-powers the Worlds , and Devils frown ! 100 None blest , but He who finds the JUDGE his Friend , When the last Trump shall Summons send ! The End doth crown , the Work , may JESUS crown The END ▪ SUMMA SAPIENTIAE , per Authorem THEOPHILAE . Nolite diligere MUNDUM , neque ea quae sunt in MUNDO ; si quis dilexerit MUNDUM , Amor PATRIS non est in eo , &c. Johan . 2. 15 , 16 , 17. 1 AMbitionis , & Invidiae , & Formidinis expers , Respuo Mundicolas ; Faveant Virtutis Alumni : Coelestis Statio His , aestu sorbente scelestos . 2 Terrigenae ! quid acervus Opum ? quid culmen Honorum ? Flora Voluptatum ? possuntne rependere Menti Coeligenae Vitam , quae sunt peritura , perennem ? 3 Pluribus aufugiunt Gazae pernicibus alis ; Est Honor incerti demulcens aura Popelli ; Luxuriesque vapor ; — Complexim cunctaque vana . 4 Munde , quid haec fugiriva colis ? Star , nolle morari : Novimus , Impostor , quod es insidiosus Amicis ; Circaeo faciles illudis Carmine Sensus . 5 Ars tibi subservire studet ; tibi Russica molles Exuvias Mustela parat ; tibi Serica Bombyx ; Gemmis Petra , Salum Baccis tua Crimina ditant ▪ 6 Fert lautas tibi Luxus Opes Terrae , Aëris , Undae ; Undè Tuis properant Pinnae , Pennaeque , Feraeque ; Ex quibus innumeros sibi procreat Helluo Morbos . 7 Aspidis ira tuum non aequat , Munde , Venenum : Indè venenatas protrudis ad Infera Mentes , Praestigiis damnans Cultores , Leno , Gehennae . 8 Non fatuos laxis excurrere miror habenis ; In Mundo solum tuus expetit assecla Coelum ; Quod dare , Munde , licèt videaris , ut unda recedit . 9 Oscula fige dolosa , Nerone neronior ipso ; Quò magìs arrides , magìs hinc sibi quisque caveret : Denudabo Dolos , solvamque è compede plexos . 10 Perfidiosus Amor tuus est ; tua , bullula , bilis , Laus ignis fatuus , tua forma fugacior Euro ; Te benè qui norûnt miserum sensêre Theatrum : 11 Daemon ubi consors Homini ; Sensusque , doloso Ore , dat injustis injusta Encomia factis : Hîc audire , pative , Malúmve patrare , necesse . 12 Sunt Socii fures pretiosi Temporis ; istud ( Vana placent . Vanis ) quodcunque loquendo refundunt , Flectit ad ▪ Illecebras sancto de Tramite Mentes . 13 Praetextu Lucis , Pessundant Sacra Profani ; Optima quae fuerant , Conventibus Omnia fiunt ; Omnia Nil Pariunt , nisi Schismata , ( More Corinthi . ) 14 Quisquilias , Animae pretio , proponis emendas ; Provenit ex Opibus , Ioculis , & Honoribus Angor ; Saepè Gehennali Praeludia splendida Busto ! 15 Heu ! dum Vanipetae Plumis , ut Alauda , jocantur , Dumque favent Scelerum Speculis , — in Criminis actu , Horrida Tartareae raptantur ad Agmina Flammae ! 16 Perdanimum tu , Munde , Fretum ! turgescis in altum Obsequio , palles Livore , Libidine falsus , Sanguine profuso , Rubium velut Aequor , inundas . 17 Prodigiosa refers Basilisci ▪ Lumina , primo Destruis intuitu , visus prior , ipse necaris : Teque , Tuumque Fides praevertit Acumine virus . 18 Si minùs immittis , mitis minùs indè fuisses ; Menti , felle tuo , Panacea probata paratur : Itur ad Astra , per Orcum ; Animae sic Dis fit Amicus . 19 Pondere Peccantûm Tellus gibbosa gemiscit : Astraea ad superum , violata , revertit Olympum ; Sera , at certa , Reos Vindicta severa prehendet . 20 An Styga , Munde , Tuis tua Testamenta resignant ? I tricis , Delire , tuis ad Daemona ; Totum Te dedignamur : — sit ConfLagratIo MVnDI . Nam Omnia quae sunt in Mundo , Libido Oculorum , non est ex PATRE , sed ex Mundo , &c. 21 MIda , tende Manum ; tibi Gratia rara , sed Auri Satque , superque ; tuum Nummum , quasi Numen adoras : Tu , Numenque tuum Nummi pereatis in Areâ . 22 Aestuat angustae cor opertum in carcere Cistae : Proli , Auri grave Pondus , Humi propè Viscera nati ! Coelipetas premis ( heu ! ) male-partum , ad Tartara Mentes ! 23 Cui Lucrum Pietas ; — Sanctae Sacra cuncta prophanat Scripturae : — Usuram Lux quaeque rependit Avaro , Progeniem proprii postquàm incesta verit Auri. 24 Inter Opes es inops , congesto es egenus in Auro ; Sic , cupiendo , cares ; fulvumque , carendo , Metallum Eripe res ipso , quo fias ditior , Orco . 25 Ilia dum stringunt Inopum Jejunia , tortum Ut corium , rugosa Cutis flaccescit Eorum , Subdola quos plexâ illexisti in retia Fraude . 26 Est macilenta quibus pellis , velut arida cortex , Deficiente cibo , vix ossibus haeret ; Amicis Destituuntur , Aquis ut nudae in Littora Phocae . 27 Pharmaca sint tenui licèt His Jejunia victu , Nilque habeant Terrae , nisi Corpora ; Durior Illis Es , quàm , ▪ ubi decumbunt , sunt dura cubilia Saxi . 28 Sordide , quando tuas ( Haeres ita muslitat ) ▪ Arcas Evacuabo ? fores minùs anxius indè ; Sit ipsi Pro Cumulo Tumulus ! Moriendo , Miserrime , parcas ! 29 Perfida MEROSIAE si auxêre Stipendia DIRAE , Vive , rapax Senior● ; — Subito tua Crimina , comple : Prospera quêis Peccata , quid infaelicius illis ? 30 Auri sacra Fames , quali Incantamine Mentem Fascinat ! inducens placidâ Prurigine Lepram ; Servo Verna suo , crescente fit indigus Aere . 31 Ingluviem forsan possis satiare Sepulchri , Haud Oculi ; Morbo periit Gehasius isto : Haec Nox est Animam , Stulte , ablatura lutosam ! 32 Civicus iste Lupus Laqueos nec tenderet ullis , Nec Curis esset , Mentem torquentibus , amens , Cernere si posset quod Desperatio tendit . 33 Te , Danista furens , non est profusior ullus ; Qui perdis triplicem vitreo pro Munere Gemmam : Te bona Fama , Quies , Anima & pretiosa relinquunt ! 34 Qui serit Urticas , metet aspera . Numen Avari Ignifluos Erebi ad Rivos deducit ; adibis Aeternas , mollire nequis si Daemona , Poenas ! 35 Conscius ipse Mali , fremit . Ah , Miser ( inquit ) ad istos Allisus pereo Scopulos ! me Gratia liquit ! Me Furor invasit ! Me cultum prodidit Aurum ! 36 Tartara sunt mediâ mihi saepè oblata Quiete ! Indè sugam videor moliri à Dite tremendo , Undique dum Furiae tacito Tortore flagellant ! 37 Pro Radice Atheismus erat ; pro centupla Ramis Factio ; pro variâ Simulatio Fronde ; Furores , Raptus , & Insidiae nostrâ pro Fruge fuerunt ! 38 Iusensati , & Opum illecti fulgore , profanus Sicut Esau , superam post terga reliquimus AULAM ; Hinc Rabies desperat , abhinc Blasphemia frendet ! 39 Sic execrandi stimulis cruciantur Avari ; Quorum visa Petrae sunt Pectora , Viscera ferrum ; Uror , ait Dives , tamen unica gutta negatur ! 40 Ignis adurit ubique , nigredine nigrior Ignis ! Spectra Oculo ! Asp'ra Auri ! semper sua Debita Poenis Solvet , at exsolvet nunquam quae Debita Culpis ! Nam Omnia quae sunt in Mundo , Libido Carnis non est ex PATRE , sed ex Mundo , &c. 41 INtrat Asotus ovans ; Vario strue Flore Theatrum ; Simia quaeque aptus Spectator Cercopitheco est : Sic Caput , & Collum , sic Crura , & Brachia torquet . 42 Pulvere conspersus , Lux est aestiva , Capillos ; Ornant , imò onerant curtas Redimicula Braccas ; Est , ac si Cubitum iturus , Thorace recincto . 43 Affer ( ait ) Vinum , scintillantémque Puellam , Ut quam , Bacche , creas , extinguat Cypria Flammam ! Iupiter ascendens est retrogrado Saturno . 44 Amphora quaeque parit ( signentur prome ) Pyropum : Ora Mero tinctus , ceu Purpura Iudicis , ardet , Praemicet igniferi cùm , pro Face , Pustula Nasi . 45 Conde tuam , moribunde , Pyrem : Si , Stulte , notares Ut fluit Ebriaci citò Mors , per Gutturis Alveûm , Ad Phlegethonta natans , tàm tristè natare paveres ! 46 Crapula prae nimio Luxu generatur , & Hydrops ; Fercula Ventricolae Sudore parantur Agrestûm : Helluo quisque fodit sibi dente vorace Sepulchrum . 47 Hunc Vertigo gravat . Dic undè Cachexia , Doctor , I sta venit ? Generatur ( ait ) Vertigo Cerebri Flatu Hypochondriaco , quem Crapula crebra creavit . 48 Semivalens , Miseris quod prosit , Gutture sorbet ; Mendicique ejus sub dente teruntur ; Egeno Sicca negat , madidis quae frusta rigaret Ocellis . 49 Divitis Exemplo , Rationem reddet amaram ; Cujus Festa Necem festinavere ; Canistrum Mors tulit horrendum , mox abstulit Omnia Daemon ! 50 Luminibus jaculando Faces venit Aulica Siren , Discat & ex Oculo lasciva Cupido loquaci : Blandi hanc sollicitant , Muscam ceu Trutta venustam . 51 Picta Genas , variata Comas , nudata Papillas , Affixae Malis Maculae ( quasi Signa ) notant quòd Copia sit Veneris , nisi desit Copia Solis . 52 Aspectu damnosa suo , Basiliscus ut atrox , Virginei castos deturpat Honoris Amores , Subdola crispato praetendens Retia Crine . 53 Cum Meretrice bonas Decoctor conterit Horas Saltibus , & Choreis , Epulisque , Jocisque protervis ; Hancque fovet Gremio morsuram prodigus Anguem . 54 Post morbos Helenam prendent hanc Tormina Mortis ; Lumina nunc cujus radiosa , Libidinis Orbes , In Sordes , Meteora velut , Cinerésque revertent . 55 Quàm rudis informi facie Natura videtur , Donec eam Ratio , Doctrina , & Gratia forment ? Nobilis absque quibus vilescit Stemmatis Heros ! 56 Integra Vita perit Brutis : Praesentia si quis Perpretiosa Animae disperdit Gaudia , vivus Deperit , infandâ semper stimulatus Erinni ! 57 Daemona Flagitiis superant tua Facta nefandis ; Quem Gula nec faedat , lucrosa Libido nec angit , Non Vino victus , non à Torpedine vinctus . 58 Dum licet , ergò cave ; Scelerum ne Fascina Sensum Incantent , donec Furor arripit Arma. Malorum Prima placet Facies , fremit altera , tertia torquet . 59 O , quàm sunt rabidi Peccantes Luminis Orbi ! Quaelibet Aerumnae tali sunt Nocte minores ! Nemo magìs Miser est Misero haud miserante Seipsum ! 60 Cùm tuus effraenis sub Mortem elangueat Ardor , Sulphuris in Stagnum raptus per Daemona , nigro Igne perureris , Pelagóque flagrante ululabis ! Nam Omnia quae sunt in Mundo , Superbia Vitae , non est ex PATRE , sed ex Mundo ; & Mundus transit , & Libido ipsius , &c. 61 AMbitiosus adest , fallendi callidus Arte , Quâ texat Fraudis telam , Fatumque sinistrum ; Dejicit ille Gradûs , per quos modò scandit in Altum . 62 Se gerit ambiguè , Gressúsque elatior illi ; Qui satìs ostensum reputat , de More , Favorem , Vel tria , contorquens Vultum , si Verbula Spargat : 63 Verba nec illa Sinu profert ; Nam Luce dolosâ , More suae fidei , lucratur ; cernere rectè Non Oculus Valet Errorum caligine septus . 64 Si quis respondet dubiè , putat indè cavendum Esse sibi ; & , quàmvis sint ficta severa , veretur Ac si vera : Reum Mens , undique conscia , terret . 65 Praecipiti levis Ambitio petit ardua Cursu , Invidiam pariens , Odio comitata perenni ; Nocte Diéque tumens Requiem distorquet Erinnys . 66 Si cuncta expansum calcare per Aëra posset Sceptra pede , & Mundi regeret si solus habenas , Unicus Imperiis det ut omnia Jura subactis ; 67 Non tamen Illa diù felicem reddere possent , Undique sed Curis miser imperitantibus esset , Séque fuisse sciat , non sentiat esse beatum . 68 Quae petit Icariis Fastus sublimior Alis , Si malè parta , ruunt subitò : Quaecunque cruenta Prodidit Ambitio sunt personata Theatris . 69 Hoc probat Achitophel , hoc degener Absalon ( Ausis Defecere suis , Poenās sed utérque dedêre ) Matchiavelliacis : Quod Fraus pessundat Agentem . 70 Ambitione pari gliscunt in Praelia , diris Pompeius , Caesár que Animis : Stat , nôsse Duelli Arbitrio , domitam cui Sors addixerit Urbem . 71 Magnificat Mundus Chammum , Turcamque , Magorque , Hetruscumque Ducem ( non sint licèt omnia tanti ) Magnum & Alexandrnm . — Ter Tres reor — Ironias . 72 Sunt Sceptra , ut cannae : Cui non suffecerat Orbis , Sarchophagus , licèt angustus , comprêndit . Ineptè Dicitui , Hîc Magnus jacet — Erro , quid hîc nisi pulvis ? 73 Dudum qui Satrapae servire tumebat ovanti ; Audet nunc imo positum calcare Sepulchro , Quod Cunctos aequat . Documenta dat optima Marmor . 74 Dic ubi nunc Syrus est Leo ? dic ubi Persicus Ursus ? Graecus ubi Leopardus abit ? dispansa potentis Romae ubi nunc Aquila est ? ubi celsae Maenia Troiae ? 75 Troia abiit , Simoisque manet . Legem aspice Fati ! Urbs quae fixa fuit , diffugit Mobilis ; atque Permanet in fluxu stabilis Constantia Rivi ! 76 Ergò , quid assiduis inhias Conatibus Umbras ? Qui solidum amittit Corpus , spe ductus inani , Tristia perpetuo concludit Fata Dolore ! 77 Magnates , Vos magna manent Tormenta , Tyranni Si sitis ; Nulli parcit furialis Erinnys ; Saepiùs Ambitio secura est , tutaque nunquam . 78 Vertice si feriat pennata Superbia Stellas ; Cum Satanâ tamen est ruitura ; Superbia struxit Culmina Babelis , torvique Ergastula Ditis . 79 Terribilis dirae Centro stat Carcer Abyssi , Sedibus à superis procul , ah , procul Aetheris Aulâ ! Quò spes nulla Boni , quò Meta nec ulla Malorum ! 80 Ruget in Igne furens . O , si mihi vivere rursus Fas soret extincto ! Mortémve subire ! Perennem Execrando DEI damnatus acuminat Iram ! Sed Qui facit Voluntatem DEI , manet in Aeternum . Domine , doce nos dies nostras ita enumerare , ut applicemus Sapientiae Corda nostra . 81 TUrpe Libido parit ; Pudor hinc ; resipisce susurrat Tunc Pudor ; erumpunt Lachrymae ; Precibusque revertit Gratia ; abindè Fides , & Amor , Zelusque resurgunt . 82 Qui timet OMNISCIUM , dolet absque Horrore ; pavetque , Sed non desperat ; Scelerum sine turbine gaudet : Cum Mundus Nequam , Fatuúsve Furénsve notetur . 83 Separet aetheream licèt hic à Corpore Mentem ; Liquitur ut tantùm deponat inania Corpus : Gratia pugnantem , Vincentèm Gloria cingit . 84 Non terrent Casus , Fraus , Vis , Mutatio Iustum ; Quò magìs opprimitur , revirescit amoenior ; Usque Par Sibi ( dum Timidúsque caret , Tumidúsque macrescit . ) 85 Non Medicastrorum Sostris emungitur ; Et non Lucrosis Iuristae Ambagibus angitur ; Et non Presbyteri Hunc vexat , Scotos populata , Tyrannis . 86 Cultori eximios Virtutis praebet Honores ; Datque piis monitis Aurem ; Sed Phasmata Mundi Frivola contemnit , vacuis splendentia formis . 87 TRIN-UNI jubilando , corusca supervolat Astra ; Cúmque suo miserans pomposa Palatia Fastu , Astu , Aestu , esse bonus , Vitiis ringentibus , audet . 88 Munde minor , gaude , Majore fremente , beatus ; Orbus in Orbe licèt , Bellaria Mentis abundant , SPIRITUS est Conviva Tibi , Convivia CHRISTUS . 89 Dirigis ad Myrrhae Lucos , Duce NUMINE , gressus ; ( CHRISTUS enim Lateri fidissimus astat Achates ) Delicias Coeli Lachrymarum è Valle tueris . 90 Si sciret Mundus quae Gloria , Gaudia quanta Arcessenda Fide , Sensum sublimibus Alis Sperneret , immensóque DEI flagraret Amore ! 91 O , Quis Amoris Honor ! Felicibus unica Merces ! Te coluisse valet Coelum , caruisse Barathrum ! Hinc ornatur Humus , micat hinc Seraphinus Olympus ! 92 Bellica Christiadum Discordia dira Regentûm ! Uni quod Palma , est Reliquis Jactura ; Per Orbem Dum Vexilla Crucem debellant Turcica CHRISTI . 93 Pro nuce , ceu Pueri , confligunt undique Reges : Ditior his Coeli , longéque potentior , Haeres ; Cuncta tenens , cùm sit CHRISTI , CHRISTUS que DEI sit . 94 Totus , Munde , tuus Thesaurus deficit ; atquì Coelica pro solido satis est His Gratia Fulcro , Queîs Lex Jussa DEI , Dux SPIRITUS , AGNUS Amicus . 95 Sed , quid inanis Homo ? terrae quid origo repentis ? Tantillae quòd Tanta DEUS concederet umbrae ? Inque Beatorum supremâ Sede locaret ! 96 Non ibi Guttur hians , petulansve Libidinis Aestus , Turgescens non Fastus ibi , livensve Rubigo , Ira nec excrucians , aut Obduratio crustans . 97 Sed fluit Infinita , ut & insatiata Beatis , Usque Potita licèt , tamen usque Petita Voluptas ! Quarum quae minor est Animi transcendit Acumen ! 98 Mens ibi ( deposito terrenae Pondere Molis Telluris Camerâ , summum expectante Tribunal , ) Iugitèr Angelico suffusa Nitore triumphat . 99 Quisque ibi Sanctorum Regno sine Fine fruetur ! Quisque ibi stellato Rex est Diademate cinctus ! Quaeque ibi Sceptra premunt Mundi Satanaeque Furorem ▪ 100 Faelix Nemo nisi cui JUDEX astat Amicus , Buccina terribilis cùm clanxerit ultima , Surge ! Meta coronat Opus , Metamque coronet IESUS ! FINIS . Notes, typically marginal, from the original text Notes for div A27386-e6330 Judg. 5. 23. 
A62741	----	[Hebrew] or Wisdome and prudence exhibited in a sermon before the right honourable the Lord Chief Justice Rainsford, and the Lord Chief Justice North. In their late western circuit. By Tho. Tanner, Rector of Brightstone in Hants. Tanner, Thomas, 1630-1682. 1677 Approx. 58 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A62741 Wing T148 ESTC R232919 99833361 99833361 37837 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A62741) Transcribed from: (Early English Books Online ; image set 37837) Images scanned from microfilm: (Early English books, 1641-1700 ; 2066:1) [Hebrew] or Wisdome and prudence exhibited in a sermon before the right honourable the Lord Chief Justice Rainsford, and the Lord Chief Justice North. In their late western circuit. By Tho. Tanner, Rector of Brightstone in Hants. Tanner, Thomas, 1630-1682. [4], 28 p. printed for William Keblewhite bookseller at Newport in the Isle of Wight, London : [1677] Date of publication from Wing. Dated on p. [4]: Sept. 24. 1677. With marginal notes. Beginning of title in Hebrew characters. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sermons, English -- 17th century. Wisdom -- Early works to 1800. 2003-03 TCP Assigned for keying and markup 2003-04 Aptara Keyed and coded from ProQuest page images 2005-02 John Latta Sampled and proofread 2005-02 John Latta Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OR WISDOME and PRVDENCE , Exhibited in a SERMON Before the Right Honourable The LORD Chief JUSTICE RAINSFORD , And the Lord Chief Justice NORTH . In their late Western Circuit . By Tho. Tanner , Rector of Brightstone in H●nts . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 1. 16. London , Printed for William Keblewhite Bookseller at Newport in the Isle of Wight . To the 〈◊〉 Honourable Sir Courtenay Pole , Baronet ; Colonel-General of the Eastern Division of Devon , a Member of the Parliament , &c. SIR , YOV may well wonder to be surprized with a Letter from me , which is first exposed unto publick view , together with a Sermon out of date . The acceptance whereof from your Candour , I had no reason to doubt howsoever : but rather how it may be entertained abroad ; since there were no end of printing , if every Sermon that hath been preached in an honourable Audience , were to be divulged . Nor yet did I intend to have done this , having kept it above a twelvemonth by me , without such a thought till now . If my Reader will vouchsafe to know the reasons of it , it was preached at your request , as some part of a Sundayes entertainment , belonging to the Reverend Judges , who were treated otherwise by you , with great Magnificence . If it pleased in the heaing ( being but dense of matter ) why may it not be more profitable in the reading , and never out of season ? we have heretofore been taken up in comparing spiritual things with spiritual , but since through a surquedry of new models ( which did not answer expectation ) men have come to take offence at Religion it self , in whatsoever dresse she doth appear : so that we have been reduced to compare even natural things with spiritual ; and by this discourse ( I trust ) it will appear , that the later hath infinitely the more advantages . What others have written lately to the like effect ought not to withhold me : for the better cause requireth 〈…〉 evidence ; and number it self is not despised in the case : besides that a new form is like cloathing of the first matter with a new existence . Which is all the apology that I need to make unto the publick , more then others that have gone before ; especially confessing , that private reasons joined with it , did over-poise me . Such as these : you were lately my Mecoenas , and your brave house , and Family my Municipium , wherein I did enjoy much liberty , and priviledge . You were also a part of my late charge , which I was forced to leave more abruptly then I intended , and so , there remaineth to me now no other way of preaching to you , besides this . So that I send it as a kind of token to you first , and by you to the rest , to make up some part of my Apology ; and to return to you with such a foot as I had left , to set forward ( being enclosed with the Seas ) such an one as is shod with the wings of Mercury , of which we use to make our pens . In fine , it is almost the only way , that men of our condition have to testifie their gratitude unto Persons of your Quality ( to coin somewhat that may bear the superscription of your names ) which lies the more upon me , since your respects have so often followed me hither : which seldome happens when interest , and Relation cease . Let this therefore pass by your hand , and it will adde more to the great cumble of favours , wherein you have still taken pleasure to oblige , Sir , Your most affectionate and faithful Servant Thomas Tanner . Brightston in the Isle of Wight Sept. 24. 1677. Prov. 8. 12. I Wisdome dwell with Prudence — THis is gracious condescension of Wisdom ( by which name all the World imagines an high Soverain , or a kind of Deity to be intended ) to tell us where she dwelleth . Every one might think , that he knew before ; yet all are in the quest still , and few do find it , because she dwells with Prudence , A Lady that doth often change her seats , and delight her self in labyrinths , which are in-accessible , without a certain clue . But since Wisdom seeme to be ( as it were ) at board with Prudence , whether is the greater ? which of these is the Dowager , and which the Daughter ? might it not as well have been said , I prudence dwell with wisdom , as I wisdom dwell with prudence ? if the King say , I dwell in my Court : and the Court say , I am wheresoever the King is ; which is the readiest enquiry to bring us into the presence of the Royal Majesty ? so when wisdom tells us , that she dwells with prudence , and an imprudent man knows not where that is , what is he the wiser for this direction ? The truth is , it is not fit , that the man which wanteth wisdom , should find it without some certain travel : for , she is to be sought for as Silver , and searched for as hidden treasures . Nay , to be concealed too , after finding ; as the Merchant did by the rich pearl , found in the midst of a Field , till he could purchase all together ; least another man should come between him , and his prize . What shall we do ? shall we preserve the state of wisdom any longer ? or put the clue immediately into your hands , that we may all proceed together , to wait at the gates of wisdom ? we are in hast ; let me loose no time to do it ! Wisdom is the same , that we call Religion , the way of happiness here , and hereafter ; and she dwells with Prudence , that is , in the breasts of such as will obey her . For , unto man he said , Behold , the fear of the Lord , that is wisdom , and to depart from evil , that is understanding , or a right Prudence . In Philosophy , Wisdom is the knowledge of choice things , and Prudence is a practical disposition of applying so much of it unto use , as may do a man good , when the case requireth . This maketh men to enlarge their studies ; that if it be possible , they may not be to seek in any case to know , when they should be ready to do . So though wisdom be the greater , yet Prudence entertains her , to her own profit , and is never able to exhaust her treasures . What availeth knowledge , if a man have not a present mind to do himself good by it ? So likewise in Divinity , wisdom is the knowledge of the Word of God , which is unsearchable : and Prudence is a right obedience to it , which hath no bounds , nor limits . Let us therefore measure our steps from hence , from one degree to another ; and when we come near enough to be informed ; no doubt , but we may find our selves to be arrived unto some attainment higher , then to what the world doth call its own wisdom , or its own pretended vertues whatsoever . And the first hint to be observ'd is this . Point . 1. That Religion is no carnal Policy , or wisdom ; but Wisdom of God himself . Distinguish of Religion natural , or Christian : it holds in either of them . Be it true or degenerous , so much as there is of Religion in the breasts of men , it is of God and not of men , and it is the first Wisdom in the World. Let us put this first principle out of doubt , because it has been questioned , whether there be any religion at all by nature , or whether that which is , hath entred meerly thorough Art , and Policy , the wiser taking advantage of the ignorance ; and the stronger of the fears of the simpler sort , for ends of their own . Let me pitch my banner here a little , while I labour to reduce this skonce , which it is not safe to leave behind me . I say then , that there are certain common Principles , or notions of religion , imprinted by nature ( which is the immediate work , or protoplasm of the Divine wisdom , and power ) in the hearts of all men indelebly . Which notions , though possibly they may be tainted at the very spring-head , by idolatrous , or erroneous education ; yet so much as there is of religion , to be discerned thorough these , it is of God , that did at first implant it , and ever since maintain it , in the hearts of men ; that he himself might be justifyed ; and such as obey it not , may be judged by it , and left without excuse . So that , this must needs be the Wisdom of God in men , and no humane policy . For else , whereas it hath been said , that fear at first , brought in all religion , it might have been shewed by such , as have written de primis rerum inventoribus , of the Authors , and beginnings of all Arts , and Sciences ; when religion also had its first beginning . But this they could not do , though they could tell when Saturn , Jupiter , and the rest of their greater Deities began to be worshipped : an argument , that worship , or religion was before Idolatry . Much less , can they tell when such fear began , as they conceive to have been the cause of religion : as sure an argument , that it had no beginning , but in that nature , which God created at the first , after his own image . Of this Moses alone hath given us the right knowledge , but if any one had rather credit the Heathen Poets , or Historians ( which are many ages junior unto him ) the eldest of them describe unto us the superstition of the Gentiles , which was their religion ; and their superstition ever was meticulous : but I say , which of these hath shewed us , when this tardy humor had its first Original ? Therefore it was ab origine . Again , if religion were but of humane policy ; it could not have passed thorow all Nations , and that , thorow all ages hitherto . Quae regio in terris ? ubi gentium ? ubi temporis , aut loci ? in what Countrey , or at what time , was there no religion amongst the inhabitants of the Earth ? as for his own age , and all before , which he had ever heard , or read of , Cicero hath testified ; that although some barbarous people wanted walls and Laws ; yet none were without some sort of Religion . Before him , the great Stagyrite , unworthily suspected of Atheism ; and below him , Seneca , and Plutarch ; and indeed , as many before , and after , as have written any thing at all only , of later times , since new discoveries , a few barbarous people have been questioned ; but the relators are not agreed . But suppose the generality of the vulgar could have been imposed upon in this kind ; certainly , some of the Philosophers , who had searched into Nature , and the Policies of States , could easily have discovered this imposture ; and would have adventured to atchieve so great a glory , as to have redeemed their own sects , & followers from the muffler of the common people : yet , we meet with none so bold , as to deny a Deity , besides one Diagoras , who could not make a Sect ; but affected rather ( like that mad-fellow , who burnt the Temple of Diana , only that he might be talked of , after he was dead , whatsoever he suffered for it , ) to be infamous for ever , among the Heathen themselves , then to dye in his obscurity . And one Epicurus only , denyed a special providence ; making a Sect in other Tenents , but never able to prevail with any of them , not to pray in a storm , or tempest , which Plutarch doth retort upon them . But rather , as the Poet did observe . Hi sunt qui trepidant , quos omnia sulgura terrent . Now , some of these have looked upon religion , as a great trouble unto States , and private persons ; and laboured to set men free from the apprehensions of it : had it been but of Art , or humane Wisdom , what should hinder but they might have done it , one time or another , since the lower Sects , as the humour of respective ages took , did oft surmount the reputation of the greater ? but it could never go this way . If it be suggested , that the Philosophers were deterred by the example of Socrates , from intermeddling with this mystery of Government , what deterr'd the Martial men , and Politicians , from age to age , why they durst not meddle with it ; why were they held by these cob-webs ? nay , why more fast then others ? not to speak of the Grecians ( because the time will not permit ) who were more superstitious then the Romans . Among these later , who so superstitious , as Camillus , and the Decij , and the Curij , and the Fabij , and the Scipio's , and the Catoes ; and the rest of greater note ? only , Caesar seemed to despise the auguries , yet , he was not a little troubled at the little river Rubicon . Numa , and Lycurgus founded their estates , and governments by superstitious rites , using them only as an hank upon the people ; and dissembling things that were not true ; which they themselves neither feared , nor beleived . It may be so : doth it hence follow , that religion is but a stalking horse , or stratagem of Policy ? nay , it rather followeth , that if the sense of some religion had not been before , most strongly grounded in the minds of the generality of men , there could have been no policy ( of which the Atheist would seem to be more fond then any other ) in laying that upon them , which either would not take , or could not hold . It had been in vain to go about to establish a religion , if there had not been such a disposition in the people before , as we have hinted , Certainly , Numa could not infuse such a disposition into the minds of men , that were born before him ( many of which he governed ) but had he brought the people to a form , for a time ; it had dyed with him : or , when that form of policy had ceased , either that form of religion , or all religion , if it had been but a meer imposture , had ceased with it . In the issue it remains , that as men were never of any other mind , but that by force , or choice , they must have some religion ; so , they are never like to have any other power , or inclination , for the future : let the Atheist try his art , or power to the utmost ! but , though more may be made of religion , then there should ; yet there is so much of it written in humane nature ; that as the statuary engraved his own name in his work , so that no one could efface it , without the demollishing of the whole ; so no humane wit , or malice , can obliterate religion out of humane nature , without the destruction of humanity together with it , because it is of an higher impress ; even the devise , and the motto of Almighty God in all his reasonable Creatures . To come to the Christian religion in particular . In this indeed was the manifold wisdom of God made manifest above the rest . Among the Gentiles there were as many Gods , as Nations , as many Idols as there were Hills , and Vallies . And they worshipped one anothers Gods , when they came into one anothers Country ( even as some of our gentile Protestant-travellers make no matter , to bow to every Popish Relique where they passe ) there was no enmity betwixt Idolaters upon the account of their religions ( only all abhorred the true worshippers ) but rather , Athens sent to Egypt to learn what they could of their absurd Rites , and Mysteries : and the great Philosophers commented upon their hieroglyphicks or ●acred sphinges ; even as wise men make morals upon some foolish fable . Rome again translated her laws , and rites from Athens first , and then from other places , till the City began to be so full of religions , that the Senate was sain to take order against admitting more . But when the Christian religion come to be set on foot , it soon reduced all to one . That you may perceive the wisdome , and the power of God therein , and have the better prospect into wonder : take account in what posture the world stood , when the Gospel first began to be divulged . Our Lord himself , the Son of a Carpenter ( as he was reputed ) preached three years ; and then was so disgraced by the crosse , and the malice of his own Countreymen ; that one would have thought , there had been an end of him , and of all his new Doctrine ; yet he left twelve Fishermen behind him to uphold it , for which they were to dye too . The Jews hated these , beyond any patience : the Gentiles had them at first , in derision , after in suspicion . Whither should they go ? or what should they do ? must they perswade the Jews against the Law of Moses ? this they must do . Must they perswade the Gentiles to abandon their Idolatry ? the Gods which they feared , and lov'd ; the magnificence of sumptuous shews , and Temples , and such feastings as they cheifly used after sacrifice and oblations ? this they must do . A likely matter to take effect , or to take the world by so much as by the little finger . Could these , or any of their followers raise an army ? it is hard to imagine out of what quarters : but what if they could ? had they then been but once beaten ( as Gamaliel did observe ) they had been for ever quelled : or , if they had prevailed , and attained to an Empire ( as some have arose from small beginnings ) yet their fate might have been like that of all before , and since . Which did you ever read of , that hath lasted 1600 years with advantage , and rooted it self so invincibly in Asia , Europe , Africa , and America , still proceeding conquering , and to conquer ? which besides , did ever possesse any one of these ; and , next consider how and what way Christianity is bound to subdue them all . By Faith , and patience ; by prayers , and intercessions for all men : especially for Kings and all that were in Authority over Christians , that under them , they might lead a quiet , and peaceable life in all Godliness , and honesty . O ridiculous Wisdom in the eye of carnal policy ; and yet it over-swayed all ! In above 300 years we read of no insurrection of theirs against oppression , though they swarmed in all Provinces of the Empire long before that : the Roman legions were full of Christian Soldiers , and never mutinied ; though * Constantine came with the greater favour to the Imperial Crown , because he was a Christian , and so many of his Veterans of the same profession . So that Prophecy was accomplished : Not by might , or army , ( as the Turkish Empire , and religion ) but by my Spirit , Saith the Lord. Which turned the heart of the Fathers to the Children , and the heart of the Children to the Fathers , and the disobedient to the wisdom of the just , to make ready a people , prepared for the Lord. But it may be , that which was wanting in an army might be supplyed by policy ? One might think so indeed , if the greater number of the wise , and potent men of the world had taken this way . But St. Paul ( who had his hand from the beginning in this work , and had the best experience of it ) witnesseth after this manner . The foolishness of God is wiser then men : for ye see your calling , Brethren , how that not many wise men after the Flesh ; not many mighty , not many noble are called , though some of all these . Instead of aids therefore , put into the contrary balance ; that all the might , and policy of the world ; all that enraged Jews , and Idolaters could do , was set against it . And yet , ( by a new example ) men delightted to dye for religion , which was never known before , at least , amongst the Gentiles : and out of their blood ( as out of the Teeth that Cadmus sowed ) an innumerable power of supplies rose out of the earth . Of which it was foretold , that it should befriend the Woman , and help her , swallowing up that stood , which the dragon cast out of his mouth to drown her . Like Hydra's heads cut off one , and more started up in the stead of it : persecution wrought nothing but encrease , as mowing maketh the grasse to grow . It wrought nothing else but a sweeter smell , and savour to Christianity : even as when a roller is driven o're a walk of Camomil , what could it avail to hinder ? I have said but little yet ( though it tend to admiration ) let the unbeliever mark , and be astonished at that , which follows . Said not the proud Assyrian to the servants of King Hezekiah ; Have any of the Gods of the Nations delivered at all his Land ( for every Nation then made choice of some especial Numen to be their Protector ) out of the hand of the King of Assyria : where are the Gods of Hamath and of Arphad ? where are the Gods of Sepharvaim ? but now , where are the Gods of Assyria it self ? We need such a learned Antiquary as your Selden , to let us know their names . Where are the Gods that Greece , and Rome adored ; why is there never a Temple ( at the least ) of Jupiter's remaining , who was styled the Father of Gods , and men ? what ailed thee , O thou dreadful Oracle at Delphos , that thou madest such pitiful excuses ( as thou didst ) and then retired'st with the rest ( who made none ) to everlasting silence , to deceive the world no more ? it was not because ye were dis-obliged by the Heathen all the world over , at the same time . It was because ye could not choose : it was not because there was an earthly power to depresse ye ; but another spirit , which ye were not able to with-stand . Rise again , if ye are able , to answer these reproaches ! that part of the world is forced to bow with you , which is not ready to adore ! More closely to the case in hand still : how came the despised Land of Jewry to send a Law forth to all the world , and yet themselves to be dissipated so , as never people were and this has lasted above these 1600 years , wherein ( however ) as there is not a Roman left , so there is not a Jew lost ; but there is a mark upon them . A mighty people , if they could be gathered : but they are cast far back for that , for it is not like to be , till the fulness of the Gentiles is come in . There is now but one God , and where Mahomet is professed , Christ is also acknowledged to have been a great Prophet before Him : and they have the history of the Gospel , upon which they raise their damned Idol , which is confounding evidence against these Apostates from the Faith ; and together with it , confounders of that civility , that was in the world before . This one God is worshipped according to the Law , which he gave from the beginning of the world , which no false religion can pretend to in the least . Before , there was no enmity betwixt nations on the account of religion : but now , it is the greatest point , and ground of amity , or enmity . As it was said in Genesis , I will put enmity between thy Seed , and between her Seed . So more expressely in the Gospel , our Lord himself doth testifye , saying , I came not to send Peace upon the Earth , but a Sword , and to set men at variance upon this account of religion only . Which many States-men , having well observed , would fain have taken another order with religion , if they had been able ; but it was too far above them . Christianity hath abolished Idolatry , Philosophy , Policy , and brought in other orders , and Governments among the Nations , then the wise-men of the world allowed . All which doth shew , and prove ; that the Christian religion is the wisdom of God above all ; and not of man : that as it was rais'd at first , so it doth still subsist by miracles , and therefore is invincible ; so that the gates of Hell shall not prevail against it . But , since we have said so much concerning this wisdom , viz. that it hath abolished , not Idolatry only , but Philosophy ; not the Jewish Law alone , but the civil ; not established governments , but subverted them not brought in peace but war , it is high time , that we take some caution concerning prudence , with which this wisdom is said to dwell ; least she be misprised for a destroyer of the house , wherein she liveth ; since such things as these cannot consist with prudence . Let us therefore passe to the second , and the last point , to shew . Point . 2. That this wisdom dwells with prudence , and is the best policy : for so saith the context , and find out the knowledge of witty inventions , that is , the choice expedients of felicity for all estates . What though the Christian religion hath beaten down the galleries of the Cynicks , Stoicks , Skepticks , Epicureans , and all other heresies of true Philosophy , as well as the Altars of the Idols ? yet , it hath no more abolished Philosophy , rightly so called , then it hath religion . But rather , since the spreading of Christianity , multi transierunt , & aucta est scientia . Many have travelled to augment learning , and to redeem Philosophy from all the errours , wherein it was before entangled . St. Paul exhorteth the Colossians , to beware least any man should spoil them through Philosophy , and vain deceit , after the rudiments of the world , and not after Christ : for though all the Sects called themselves the Philosophers , and theirs the Philosophy ; even as our Sects in religion do imitate the ancient usurpation ; yet it is plain , that the Apostle cautions them against no other Philosophy , but such as is vain deceit , and opposite unto the simplicity of the Faith of Christ ; which no real knowledge is . Again , he admonisheth them against a shew of wisdom in will worship , and humility , and neglecting of the body . It is but the shew of wisdom , which really is not such , that he cautions them against ; especially such a shew , as ministred before to heathen superstition , and being brought into the Christian Church , might tend to corrupt it with the old leaven , the rudiments of the world . In the mean time , he himself disputed with the Stoicks , and Epicureans , and other Philosophers , according to their own Notions , which he had learned at the feet of Gamaliel ; being as conversant in the Learning of the Greeks , as Moses had been before in that of the Egyptians . The rest of the Apostles were endued from above with tongues , and all knowledge ; so that they were reputed at the first , amongst the Gentiles , as a new sect of Philosophers . In the next succession , the prime Fathers of the Church were of the converted Rhetors , and Philosophers , as Ignatius , Clemens , Irenaeus , Justin Martyr , Athenagoras , Tertullian , Origen , Lactantius , and divers others . What hath since been added to the magazine of learning , I may safely leave to be demonstrated by the ROYAL SOCIETY . What if the Christian religion hath almost antiquated the Civil Law in divers Countries ? it is only so far as it hath abolish't slavery , and brought in Christian liberty , even in civil things , wheresoever a Christian Government has been established . Neither has it subverted any other , but to bring in better , and a sweeter order . As may appear at this day , by comparing Christendome , howsoever corrupted , with the Turkish , or Pagan dominations . Wheresoever the Christian yoke lyeth not on Princes , and their Governments , they are barbarous , and cruel : whereas in Christendom , ( especially amongst the Princes , and the States of the Reformation ) there is more property , immunity , and priviledge to the lower states : and in case of trespasse , there are more pardons , and impunities : in case of punishment , more mercy , Malefactors are chastised , or put to death with the lesse severity , and horrour ; and the poor are not exposed . In a word ; though by accident , Christianity draw the hatred of the un-beleiving world , as being opposed to the power of Satan , who worketh in the children of disobedience : yet , it hath made even wars themselves more gentle , then they were before , both in sieges , and in battels , sparing the effusion of blood ( which the * Romans glorified in ) affording ransom , enslaving none of the Christian profession . And where they trespasse ( possibly ) upon Christian tenderness in enslaving Turkes , or Infidels ; they seem to make some amends by better usage of them , then our own poor Captives do expect in Barbary . Content ( may some one say ) we are for religion , and for the Christian too above all ; but not with such hankes as are put upon us , under this pretence , to the prejudice of civil life ; and thefore , contrary unto common prudence . And first , because it is an hindrance to preferment , to be held to such rules as may be given us : if a Kingdome , or a great estate or fortune , lye before me ; must I let another carry them before me , if there be but a scruple about the title , or the circumstances of proceeding ? if I have made a promise ; must I keep it to my own wrong ? Machiavel observes , that those Princes have been but unfortunate , who have suffered themselves to be hampered by a word , or to be in earnest , too religious [ but he is very unfortunate himself in the instances , which he giveth of some , that seemed to have prospered by their falsenesse , and impiety . ] What shall we return to this ? We say first , that , that which hath been called vertue ( for the most part ) is a certain strain of natural piety , even in the Heathens , so far as it can go : and that such of those ( whether private men , or Princes ) as lived most according unto true vertue , were the most prosperous , and glorious . But because the lives of private men are apt to be buried in obscurity ▪ after a small time ; let us take account of Princes , whose memories remain sacred , when they have done vertuously ; as their persons were before ( whether they were Pagan , or whether they were Christian ) while the issues hung in suspence , and the ages under awe , wherein they lived . Who can be compared with Augustus , Titus , Trajan , Antoninus , Constantine the great , and the rest of better note ? as for the vitious monsters of the Empire , who by ambition , and deceit attain'd , and managed the sway for a time ; which of them came to a timely end ? as for those that retained wicked policies with a shew , and some pretence of vertue : which of these did not spoil all the rest thereby ? I cannot stand to speak of Tiberius , Galba , Severus , Julian , and others of them . Much lesse , to verifie the same from our own Chronicles ( which might seem to exceed the lists of my profession ) to leave to every one their own . We say again , that looking upon examples in the Scripture ; we have found none to have flourished like those , that had the zeal of true religion ; as David , So. lomon , Asa , Jehosaphat , Hezekiah , &c. Only , good Josiah perished at the last , by admitting a little policy , to be temper'd with his piety : and out of a Princely emulation ( as it might be thought ) in his youth , to shew his valor . On the other side , the wicked Princes fell by their own vices : and had been likely so to do , though there had been none but men to punish them . The Princes that compounded , or confounded their pretences to religion with other policies , fell ever short of their own designs , which they pursued , under the veil , or mask of hypocrisie ; as Saul , and Jeroboam , and Jehu , and Amaziah , and the rest . Then comes another in , with such a complaint as this , to render this pretended prudence of ours to be but foolishnesse ( according to their shallow reasonings ) shall I part with a certainty for an uncertainty ? quit my delights , and pleasures to embrace Melancholy , and to solace my self with deaths-heads , and Coffins set before me , while I walk in youth , or strength ? shall I bind a carcase to my living body , and go about with it , like a ghost , through the terrour of a resurrection , and a future judgment , whilst it seems to common observation , that death is but a meer extinction ; and as such , despised by the bravest men ? First , it is Popish superstition , that hath painted out religion in solitudes , and penances : and it is the modern Catharism only , that hath sequestred it from society , and civility ; wherein the highest satisfactions of life consist ; and certainly , men are rendred the more civil , and not the less , by a right temper of religion , which is wisdom dwelling in the Court of prudence , the bond of all humanity . So that impiety doth but put an ugly visard on religion , or cloath it in a Bears-skin , to work its prejudice , when it sets it forth after this manner . It is far from being sad , and melancholy , when it is rightly understood ; but is rather to be described , as the Christian Philosopher describeth wisdom , to be like a woman of a Matronly-look , having piercing eyes , and a lively colour ; and though far above our age , seeming yet to retain the flower of her youth . Again , there is no certainty to be parted with by a religious life , seeing all other things are uncertain here , unless it be this truth ; that all good things are the certain free gifts of God , dispensed much according to meet rewards of piety and vertue : and so it often goeth , whilst all the superfluity of divine bounty , being no way prodigal , is unaccountable unto men . But uncertainty there can be none about the future hopes , and fears , till any man hath answered the evidence , which we have given in before of the Christian religion . Which we also presume to be un answerable by all the wits of men , though they were even granted a Bacchanalian liberty . Let us cast up the compt ( if you please ) on either hand , what mischief comes by irreligion , and what benefits do accompany an unfeigned Christian Piety . First , An irreligious life , through private lusts , and passions , destroyeth bodies , and estates , and the publick weal ; which are all saved , and advanced by the prudence , and goodness of a Christian life , how many bodies have been ruined by intemperance , and lust ? but who was ever hurt by Continence and Abstinence ? How many men have perished by the persecution of revenge ? but who ever came to any great disaster by gentleness , and patience ? How many estates have been confounded by a prodigal profusion upon vanities ? but what estate did ever suffer by frugality , with an abhorrency from all vain-glory , and impertinent delights ? what confusion hath it brought into States , and Kingdomes , when particular persons , having power in their hands , have dis-regarded , and hindred the publick good , for their private ends , and satisfactions ? but when was the State ever hurt by a publick spirit , and by self-denyal ? the ungodly life of a few men bringeth judgments on the land ; but the Godly lie of fewer stinteth the divine wrath , and bringeth blessings , not only on themselves , but on many more . 2. An irreligious life bringeth men under great bondage ; but a religious life ( according unto this prudence ) doth set them free , and far above all fears , or the causes of them . The one is in bondage unto meats , and drinks , to make provision for the Flesh ; enough to furnish out a voyage : not ( as it is usually pretended ) for hospitality , but because he wants them : whereas nature is contented with a little , and piety with lesse . The one is tempted with the forbidden fruit , and is in bondage , because he will be satisfied ; though it be through dishonour , and a cumble of inconveniences . But unto purer minds there ariseth little trouble of this kind : either their mind is free from the power of such temptations ; or else , it is purged by repentance , and every lust is mortified . The one cannot live comfortably ( as he conceives ) without his lusts , and the other cannot live at all with them . The weight of an ungodly mans bondage follows yet ( as the wain must follow the wheels . ) When an ungodly man hath pursued his ambition , pride , revenge , covetize , or any of his pleasures to the height ; he is still so far from being satisfyed , that he is rather sad and discomposed , partly through vanity of the Creature , and partly through the remorse of his Conscience , reflecting upon so much of the vanity of Sin , as he is sensible of , in the things that he hath acted , or wherewithal he was affected for the time . So , that instead of recovering himself by reason , and by resolution , he is usually re-mitted to the same disease to be healed , as they say , that a second burning of the finger will cure the first . Now , if this part of a mans soul ( if I may divide it into parts ) troubled the Heathen themselves ( as I cannot stand to cite sentences , and instances , that might be quoted out of Authors ) how much more , may I presume , it may do in such , as have heard the Gospel preached all their dayes , from which they cannot choose , but to have received some impressions , howsoever impregnable they may pretend to be . In a word , whereas true religion pacifies the conscience , and alone is able to render that tranquillity of mind , which the Gentiles sought in vain ; an irreligious life maketh men meticulous , as oft as the wind doth blow , or the clouds are rent with thunder . A religious man is in peace at home , impavidum ferient ruinae ; The end of the world will be no amazement to him ; though the heavens fall , or glow with fervent fire , as they must do at the last , he is not to be dismayed by it . Thirdly and Lastly , There is as much latitude in Christian prudence , as a wise man could wish : For there is nothing in religion , that makes against a right prudence ; nay , it comprehendeth all , and far excelleth human prudence : you cannot instance in a case , wherein you may not be , the best resolved . Hence Philosophers have prescribed much austerity , and Idolaters have used ( and do use ) great severity , but the Christian Religion required nothing , but what is gentle , and agreeable unto nature , and civility . There is enough in it to preserve the Temporal felicity , and to augment it . Enjoy as much of the goods , that God hath given you , as will do you good : and be sure , if God had not known better then we , what was good for us , he would have allowed to us the larger size . Some restraints indeed , we must acknowledge , but such as are for our greater priviledge , and enlargement another way . Some think it a restraint if they may not riot , but if they do , it spoileth bodies , and estates : others , that there is no Community ; but where there is most impunity for that , the blood is most corrupted . Others , that Polygamy ( at least ) is not permitted ; but where it is , it engendreth unto feuds , more then unto love . And when community was once too much indulged , the Romans were fain to provide by law , that every man of such a quality , should have ( at least ) one wife . The Laws of God therefore are the basis of all other prudence , the establishment of the earth ; such as far exceeded those of all other Nations , to make both the publick ; and the private man the happier , so that every way it is the better policy . I think our own Law approves of it , and hath this rule , Lex Dei est lex terrae ; The Law of God is the Law of the Land : and that , there is no such preamble to any of our Statutes , as , nos mitigantes regorem juris divini , &c. do enact , that it shall not be accounted murther in a Noble man , if he kill a Paisan . If it were so , it would not only be a violation of religion , but much against the policy of ENGLAND . Certainly then this Christian prudence cannot interfere with the Civil , because it doth not only farre surmount , but comprehend it . . It hath been said , that all vertue is comprised in justice : much more in piety , which is not only the greatest motive unto justice ; but the primum mobile , a superiour orbe , that doth contain , and carry it about with its own motion . Whatsoever therefore makes against piety , makes as much against justice , and all other vertues , and as much against the felicity of mankind , even in this civil life . Adde to this the vantage , we have shew'd , that true religion laies but few and light restraints ; but it opens such enlargements of happiness , and fruition , on another hand , as are neither to be counted by curious observation ; nor yet to be exprest , or uttered by the tongues of men , and Angels , What if I should resume my text ( but that it is too late ) to be expounded mystically , and yet without an allegory ? you see that wisdom and prudence are here set forth as two persons : and prudence for her part as if she had an house large enough to entertain wisdom . What if I should say , upon the whole , that it is not obscurely signified by this ; that Christ , the Son of God , the wisdom of the father , dwelleth in them that do believe , by his own spirit ? whereby he is as much the soul of their souls , as their souls are the life of their bodies : and so doth prompt , and inspire them by his grace , in such a manner , that they shall not only , not lightly forego , or so much as slip any point , that tendeth to their happiness temporal , or eternal ( for , all things work together for good to them that love God ) but doth also fill them full of such inward joys , as carnal wisdom is not able to conceive . Such as have been addicted to their studies , have placed the chiefest felicity of life in contemplation ( we must suppose that a man be of sufficiency to be vacant to it , and to make his choice of what he liketh ) because this is the pleasure of the mind . So our master Aristotle , although his own speculations were but dry ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ) But Sencea distinguisheth betwixt that part of Philosophy , which is conversant about the natural questions , and that which riseth up to the researches , that are concerning God ; speaking of this later as being above the other , as much as the Heaven is above the Earth : yet he moveth only such remote questions of contemplation as these are , what the nature of God is ; and whether he be wholly intent upon himself , or hath sometimes regard to us : pronouncing ( notwithstanding ) of this later part , that it is more * high , and spritely then the other : and such as wraps us up above this darkness , wherein we were mantled before as in thick clouds , and brings us near unto that light , from whence it self doth shine , Such pleasures did they pretend to take in their poor , and low sentiments of Philosophy , the highest of which do hardly reach the threshold of Divinity ! The Poets seemed to be full of one of the nine Goddesses , the Muses , and to take great pleasure in it , when their Genius worked kindly towards verses : and therefore used to begin their poems with a prayer to one , or other of them , which was counted most propitious unto such a vein , or strein of Poesy , as they then intended . The Heathen Priests in their Temples gloryed in being possessed with the Daemon , strutting in the Penetralia , like the bird of Juno . Cicero delighted in the notion of immortality : but it was of name only : that of the Soul he accounted as a problem . Of death he therefore maketh the less account , ( as other of the Heathens ) who thought it but indifferent , because it brought as much good , as evil with it . Cato was much taken with Socrates his discourses about the immortality of the soul , when he was about to kill himself : and uttered strange , and admirable sayings to the Heathen hearers : yet he dreamed not of a resurrection , an Heaven ; or but only of Elysian fields , or shades : and so he dyed , not so much out of good-will , as to save himself from falling into the hands of enemies , which he thought would use him contumeliously . But when we come to contemplate one God , distinguished ( and not divided ) into three persons , for our sakes : in the workes of creation , redemption , and sanctification unto glory ; how infinitely farre is our contemplation enlarged beyond theirs ? when we meditate on the attributes of his glory , as that he is merciful , and bounteous , and the rest : in a word , that he is light and love , ; which are unfolded only in the Scriptures : what an infinite of tenters arethere , to extend this wooff , untill there be no more place , nor space , but that which runs into eternity ? When we shall consider what he is in respect to us : In whom we live , and move , and have our beings : who covered us , when we were made in secret ; and in whose book our members were all written , being yet unperfect , who was not only the Father of our Fathers ; but much more then a Father to every one of us in particular ; giving us all the good that ever we did enjoy , and is never weary of it : but above all , who is our redeemer , and the Father of Our Lord , and husband , together with himself , God blessed for ever . O admirable contemplations ! O what peculiar pleasures do belong to this adoption ! O the ecstasies of study , love and wonder ! what can there be wanting , if we think but of the least of these , to raise our soules up to a near alliance with the Angels , that are in Heaven ? it is from this doctrine , that the soul comes to have her wings full summed , that were hardly impt before , that did but hover about ( indeed ) in clouds of darkness . What though the Poets boast of raptures ? they terminate in a Woman : and for the most part , desinit in piscem mulier formosa superne . What though the heathen Priests seemed to have some familiarity with the Gods , in whose Temples they did attend , and serve ? they were usually deadly sick with it . Let Cicero please himself about an immortal name : we should not know him from another man , though we should meet him : though we talk of him , he cannot hear us : and if he be not , what is he the nearer , as Valla argueth . Let Cato speak bravely of the immortality of the soul it self , since he thought it better to dye , then to protract his misery : yet none of his admirers could sind in his heart to quit an indifferent life here , for the best that they could make of the other . But since it is another kind of immortality , that the Christian faith doth grasp , and gaspe after : no wonder if the excellency of so sublime an object do draw them up far above the state of other men , that seem to have more in them , then themselves : and give them other manner of fruitions , which are unspeakable and full of glory , without deceit , or stilt : in a word , that it silleth them not only with a true contempt of death ( which the other do but seign ) but impelleth them to triumph over it , and often to provoke it in the way of Martyrdome . Let us move yet but one step further , that we may reach the goal . Others are not much addicted unto contemplation ( but rather leave it as a fancy to them that like it better ) yet they will not quit their own pretensions unto happinesse . They had rather have it placed in an active , or a quiet life , supported with such means , and aides , as may best administer unto either of them , as they themselves should choose . Be it so , we are at all points ready to shew where happiness is , sooner then any other , for Godliness is profitable unto all things , having the promises of this life , and of that which is to come . Carnal wisdom seems to teach how to enjoy , and manage the goods of fortune but it cannot get them : whereas the true wisdom hath length of dayes in her right hand , and in her left riches and honour . Carnal wisdom teacheth to enjoy them alone , but this how to enjoy God together with them , which is much more . Carnal Wisdom teacheth a pretended equanimity , and indifference in adversity ( which it cannot possibly prevent ) but it can no more do it , then it can satisfie thirst , and hunger with dainty words ; whereas this wisdome and prudence , whereof we speak , affords such a true support within , as hath really made many ( and still doth ) to rejoyce in tribulations . And if you ask me what this inward support is . I answer , it is the spirit of Union , through faith , whereof I gave you but an hint before , indeed , how the Saints are united mystically unto Christ , and have thereby unspeakable enjoyments , and full of glory : we cannot shew in Act , because it is internal , and a mystery : but it plainly appeareth by the effects : for , they are oft transported in their private prayers , who have Communion with the Father , and with his Son Jesus Christ , they have admirable gifts when they come abroad . That Spirit , which we account as their higher souls or by way of eminence , sheweth wonders , when occasion draws it forth to outward observation . But it is not according to the will of man : neither of him that hath it , always to exert the power of it , nor of others to make collusion with it : but rather , it makes but little shew to the world ( till God himself do set it forth to action , or to patience ) because it aboundeth most in mortified men : who being filled with the Spirit , look never the fuller for it ; and while they are invincible in the Faith , do but shew to be the meekest men . And so each one doth acknowledge for himself , when he professeth with St. Paul , The Life which I seem to live in the stesh , I live not ; but my life is hid with Christ in God. To conclude ( since we must needs be reduced unto some bounds , though our subject cannot ) here is the highest pitch of this excellency , which hath no pearch below the clouds ; but pierceth into the Empyrean heavens . This wisdom doth secure us of a better life ( while it is so far from diminishing , that it added unto this , as I have shewed you ) but irreligion hazzards both , upon a fond supposition ; what if there be no resurrection ? yet , by piety , you shall live more happily here , then without it . The mad-man that had great joys to go unto the Port , and to see the Ships come in , conceiting that they were all his own , proved but melancholy , when he was cured . Better it were to be deceived with godliness , which is profitable unto all things , then to be deluded by the world , that yeildeth no security , or felicity to them , that stick the closest to it . But what if there be a resurrection at the last ? insipientis erit tum dicere , non putaram . It will be but folly to plead then ; I had not thought , that it would have proved so . And it will be too late to put in any other plea : for this very wisdom will then come in , in evidence ; and after speak like a judge from the bench , in this manner . Since ye have set at nought all my Counsel , and would none of my reproof , I also will laugh at your calamity , I will mock when your fear cometh ; when your fear cometh as desolation , and your destruction as a whirlwind ; when distresse , and anguish cometh on you . Then shall they call upon me , but I will not answer : they shall seek me early , but they shall not find me . This is the summe of my exhortation , and my argument . To day while it is called to day , let us hearken to the voice of wisdom , let us claspe this prudence , and never part with it : but let us keep it so , that it my keep us for ever . And the peace of God which passeth all understanding , shall keep your hearts , and minds through Christ Jesus . Now the God of peace , that brought again from the dead our Lord Jesus , the great Shepherd of the Sheep , through the Blood of the Everlasting Covenant , make you perfect in every good work , to do his will , working in you that , which is well-pleasing in his sight , through Jesus Christ. To whom with the Father and the Holy Ghost be praise and glory for ever and ever . AMEN . Notes, typically marginal, from the original text Notes for div A62741-e580 Chap. 2. 4. Math. 13. 45. Job 28. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? Primus in orbe deos secit timor . Hesiod . &c. Quae est gens , aut quod genus hominum , quod non habeat sine doctrina , anticipationem quandam deorum , Cic. 1. de nat . deorum , Nulla gens tam fera , cujusimentem non imbuerit deorum opinio . Tusc. qu. 1. Nulla gens usquam est adeo extra leges , moresque projecta , ut non aliquos deos credat . Sen. Ep. 117. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist ● de coelo . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. in amator . &c. Plut. adv . epicur . Ut passim est videre in Lucretio . Lucan l. 1. Plut. in vitis Livy . Act. 5. 37. Rev. 13. 10. 1 Tim. 2. 1. 2. * He began his reign A. D. 310 Zech. 4. 6. Mal. 4. 6. Luk. 1. 17. 1 Cor. 1. 25. Rev. 12. 16. 1 Kings 18. 33. Libro de Djs Syris . Plut. de orac . Rom. 11. 25. Gen. 3. Matth. 10. 34. Matth. 16. 18. Col. 2. 8. verse 22. Acts 7. 22. Eph. 2. 2. * Qui praemia , & triumphos decrevere , secundum numerum hostium occisorum . Si violandum est jus , regnandi causa . Caesar ex Eurip. de principe . Boeth . de consolat . philosophiae . l. 1. Mulier reverendi admodum vultus , oculis ardentibus , colore vivido , atque in exhausti vigoris , quamvis ita aevi plena soret , ut nullo modo nostrae crederetur aetatis . Referente mihi nobili Polono de ●ua gente . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad Nicom . l. 10. cap. 7. * Altior est haec , & animosior , & multo hanc caliginem in qua volutamur , excedit , & e tenebris creptos illo producit , unde lucct . pri . nat . quaest . In Parad. Plutarch in vit . Cat. min. In Phaedone Platonio . Grandia morituri verba catonis discere , ab insano multùm Laudanda Magistro , Pers. Sat. 3. Act. 1● . Ps. 139. 15. &c. Sic Just. Mart. ( ni malè memini ) retundit Poetas Ethnicos , quorum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Horat. de art . poet . 1 Tim. 4. 8. Prov. 3. 16. 2 Cor. 6. 10. 74 Rom. 5. 3. 1 Pet. 1. 8. 1 Joh. 1. 3. 4. Eph. 5. 18. Gal. 2. 20. Col 3 , 3. Prov , 1. 24. &c. Heb 3. 15. 4. 7. Phil. 4. 7. Heb. 13. 20. 
A67762	----	No wicked man a wise man, true wisdom described the excellency of spiritual, experimental, and saving knowledge, above all humane wisdom and learning ... / by R. Younge ... Younge, Richard. 1666 Approx. 96 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A67762 Wing Y167 ESTC R14648 13339022 ocm 13339022 99129 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67762) Transcribed from: (Early English Books Online ; image set 99129) Images scanned from microfilm: (Early English books, 1641-1700 ; 443:19) No wicked man a wise man, true wisdom described the excellency of spiritual, experimental, and saving knowledge, above all humane wisdom and learning ... / by R. Younge ... Younge, Richard. 32 p. Printed by Tho. Milbourn, and are to be sold by James Crumpe ... and by Peter Parker ..., London : 1666. "Licensed and entred according to order" Reproduction of original in British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Wisdom -- Religious aspects -- Christianity. 2004-12 TCP Assigned for keying and markup 2004-12 Aptara Keyed and coded from ProQuest page images 2005-01 Emma (Leeson) Huber Sampled and proofread 2005-01 Emma (Leeson) Huber Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion No Wicked Man a Wise Man , True Wisdom DESCRIBED . The EXCELLENCY OF Spiritual , Experimental and Saving Knowledge , above all Humane Wisdom and Learning : With Directions how to become Wise. Wherein also is proved 〈◊〉 what Sensual Men account the greatest Freedom , is indeed the most perfect Slavery and Vassallage . BEING A choice & cheap Gift to profit & please a Friend . By R. Younge 〈…〉 in Essex . Florilegu● . Licensed and Entred according to Order . Receive my instruction and not silver , and knowledge rather then choice gold . For wisdome is better then rubies , and all the things that may be desired are not to be compared to it , Prov. 8. 10 , 11. See Job 28. 15 , to 20. Prov. 1. 23. Psal. 111. 10. Joh. 7. 17. Psal. 25. 9 , 14. Eccles. 2. 26. Prov. 28. 5. James 1. 5. Rare Scriptures touching Wisdome . London , Printed by Tho. Milbourn , and are to be sold by James Crumpe in little St. Bartholomews Well-yard ; and by Peter Parker in Popes-Head-Alley . With 39 other pieces composed by the same Author . 1666. True WISDOM Described , &c. Section 1. MEn no more differ from beasts , plants , stones , in shape , speech , reason , then some men differ from others in brain , in heart , in life : Whence the very heath●n Poets usually and most fitly compare some men to stones , for their hardness and ●nsensibleness ; others to plants , that only fill their veins ; a third sort to beasts , that please their senses too ; a fourth to evil Angels , that only sin , and cause others to sin ; a fifth to good Angels , that are still in motion , always serving God , and doing good , yet ever rest . Besides , experience teaches , that mens judgements and censures are as various as their pallats : for what one admires , another slights , as is evident by our Saviors auditors , of which some admired , others censured , a third sort wept , a fourth scoft , a fifth trembled , a sixth blasphemed when they heard him . And how should it be otherwise ? when the greater part are as deeply in love with vice and errour , as the rest are with vertue and truth ; when mens conditions and constitutions vary as much as their faces ; as the holy Ghost intimates , in comparing several men , to almost every several creature in the Vniverse . Nor is the Epicure more like a Swine , the Lustful person a Goat ▪ 〈◊〉 ●udulent man a Fox , the Backbiter a barking Dog , 〈…〉 an Asp , the Oppressor a Wolf , the Persecutor 〈◊〉 , the Church-robber a Wild Bore , the Seducer a Serpent , yea a Devil , the Traytor a Viper , &c. 2 Tim. 4. 17. Luk. 13. 32. Phil. 3. 2. Psal. 22. 12 , 13 , 16 , 20 , 21. & 74. 13 , 14 , 19. & 80. 13. Mat. 23. 33. Dan. 7. 4 , 5 , 6. &c. Zeph. 3. 3 , 4 , &c. Cant. 2. 15 , 17. &c. then every of them is unlike another . Amidst so much variety , I have chosen to acquaint you how one man differs from , and excels another in knowledge and wisdom ; and to prove that to be wise indeed , is the portion but of a few , even in our Goshen , where is so much means of Light and Grace . All sorts of men may be comprised under one of these three Heads : The Sensual . Rational . Spiritual . For if you observe it , some men like the Moon at Full , have all their light towards earth , none towards heaven : Others like the Moon at Wain or Change , have all their light to heaven wards , none to the earth : a third sort like to the Moon in Eclipse , as having no light in it self , neither towards earth , nor towards heaven . Insomuch that one excels another ( in wisdom ) as the stars excel one another in glory . Of which particularly . First , There is no less difference between the rational and sensual , the wise & simple , the learned & unlearned , then there is between men and beasts , as Menander speaks ; or between the living and the dead , as another hath it : and yet the rational do not so far excel the sensual , as the spiritual excel the rational . Touching these three degrees of comparison , I begin with the sensual . Sensual , or ( as wise Solomon calls them ) brutish men , that have been ill bred , are so drowned in sin and sensuality , and their spirits so frozen , and pitifully benummed with worldliness , and wicked customs , that they cannot judge aright , either of spiritual matters , or rectified reason . They know no other way then the flesh leads them . It is the weight that sets all their wheels a going ; the horses that draw their chariot , the very life of their corruption , the corruption of their life , without which they do nothing . Yea in matters divine and spiritual , they are of as deep a judgement as was Callico , who stuft his pillow ( a brass pot ) with straw , to make it soft . Or that German Clown , who undertook to be very ready in the ten Commandments , but being demanded by the Minister which was the first , made answer , Thou shalt not eat . Or that simple Fellow , who thought Pontius Pilate must needs be a Saint , because his name was put into the Creed . They are like the Ostrich , Job 39. 17. whom God hath deprived of wisdom , & to whom he hath given no part of understanding . And which leaves them without all hope of being wiser , they had rather keep conscience blind , that it may flatter them , then inform it , that it may give a just verdict against them ; counting it less trouble to believe a favorable falshood , then to examine whether it be true . Secondly , They are so far from receiving instruction , that they will scorn and scoff at their Admonishers . As do but tell them of their swearing , drinking , whoring , you are sure to be call'd Quaker , Phanatick , or the like . Yea what a clamour will the blundering rabble make , if they but hear one reprove a blasphemer , or any way endeavour to stop them in their way to destruction ? and what a number of sharp and deadly arrows will each of them shoot both at the good and goodness , affirming with incredible impudence , accompanied with invincible ignorance , that there are not worse men in the world , then the Religious ? and still the more sottish , the more censorious . It is the nature of ignorant and carnal men , that walk after the flesh , in the lusts of uncleanness , ( whom St. Peter calls Brute beasts led with sensuality , and made to be taken and destroyed ) to speak evil of the things which they understand not , 2 Pet. 2. 12. Nor will they believe any thing , but what they see with their eyes , or feel with their fingers . And as in spiritual , so in natural things also . An Ignorant Rustick seeing a Geometrician drawing of Lines , not knowing to what end he doth the same , is apt to judge him foolish and phantastick : Tell a plain Country fellow that the Sun is bigger then his Cart-wheel , and swifter in course then the best of his Horses , he will laugh you to scorn : yea , I have red of a simple Clown that killed his Ass for drinking up the Moon , which he had a little before seen in the water : and of another , that looking into his Well , and seeing face answer face , ran home in all haste to call for aid to apprehend the thief . And commonly as they have no reason , so they will hear none . Now he that will learn of none but himself , hath a fool to his Teacher ; and such as refuse admonition , are bruitsh , as the holy Ghost affirms Prov. 12. 1. And destroy their own souls , chap. 15. 32. By all which it appears , that their knowledge is ignorance , their wisdom folly , their sight blindness . They neither consider what reason speaketh , or religion commandeth ; but what the will & appetite affecteth . For will is the Axeltree , lusts and passions th● wheels whereupon all their actions are carried and do run . Appetite being their Lord , Reason their Servant , and Religion their Slave . Whereas religion should govern their judgement , judgement and reason their wills and affections , as Adam should have done Eve. They that are after the flesh , do mind the things of the flesh : The carnal mind is enmity against God , for it is not subject to the Law of God , neither indeed can be , Rom. 8. 5 , to 9. So that it is impossible for fleshly minded men , to believe what Sots they are , touching the good of their souls . Wherefore when we see the folly and misery of those that serve sin and Satan , and how peevishly averse they are to their own eternal salvation , let us pity them , as being so much more worthy our commiseration , as they are more uncapable of their own misery . And so much of the first sort , namely , Sensualists . Sect. 2. Secondly , There is another degree of knowledge , that is accrued or obtained by education & learning , observation & experience , called natural or speculative knowledge , or reason improved . For humane learning , is as oyl to the lamp of our reason , and makes it burn clearer ; but faith & illumination of the Spirit , more then doubles the s●ght of our minds , as a prospective glass does the corporal sight , Mat. 16. 17. 1 Cor. 2. 7 , to 17. Joh. 12. 46. For as the soul is the lamp of the body , and reason of the soul , and religion of reason , and faith of religion ; so Christ is the light and life of Faith , Joh. 1. 9 , & 8. 12. Acts 26. 18. Ephes. 5. 14. Christ is the sun of the soul , reason & faith the two eyes : reason discerns natural object , faith spiritual and supernatural . We may see far with our bodily eye sense , farther with the minds eye reason ; but farther with the souls eye saith then with both . And the believer hath the addition of Gods spirit , & faith above all other men . I am the ligh● of the world , saith our Saviour , he that followeth me ( meaning by a lively faith ) shall not walk in darkness , but shall have the light of life , Joh. 8. 12. & more see two eyes then one ; yea , the day with one eye , does far more things descry , then night can do with more then Argos eyes . So that as meer sense is uncapable of the rules of reason , so reason is no less uncapable of the things that are divine and supernatural , Jer. 10. 14. 1 Cor. 2. 14 , 15 , 16. Eph. 5. 8. And as to speak is onely proper to men , so to know the secrets of the Kingdom of heaven , is onely proper to believers , Psal. 25. 14. Prov. 3. 32. Amos 3. 7. Now of natural and speculative knowledge , the wicked have as large a share as the godly ; but of spiritual experimental and saving knowledge , which is supernatural , and descendeth from above , Jam. 3. 17. and keepeth a man from every evil way , Prov. 2. 12. the wicked have no part with the godly . Whence all men in their natural condition are said to be blind & in darkness , Mat. 4. 16. & 15. 14. Eph. 4. 18 , 19. & 5. 8. whereas believers are called children of light , and of the day , 1 Thes. 5. 5. 1 Pet. 2. 9. Nor is this kind of knowledge any way attainable but by grace from above . No learning , experience , or pains in study and books , will bring them to it , Ephes. 1. 17 , 18. & 3. 19. except they become new creatures , have hearts , eyes and ears sanctified from above , and that the holy Ghost becomes their teacher , Deut. 29. 2 , 3. 4. Psal. 111. 10. Joh. 15. 15. Rom. 8. 14 , 15. Nor is it saving knowledge that they seek after : for though many of them be great seekers after knowledge , great pains-takers to become wise ; yet it is not divine and supernatural knowledge that they labour for , or desire . Indeed wisdom in the largest sense , hath ever carried that shew of excellency with it , that not only the good have highly affected it , ( as Moses who studied for wisdom , and Solomon who prayed for wisdom , and the Queen of Sheba who travelled for wisdom , and David , who to get wisdom , made the word his counsellour , hated every false way , and was a man after Gods own heart ) but the very wicked have laboured for it , who are ashamed of other vertues ; as , O the pleasure that rational men take in it ! Prov. 2. 3 , 10 , 11. & 10. 14. Phil. 3. 8. Knowledge is so fair a Virgin , that every clear eye is in love with her ; it is a Pearl despised of none but Swine , Prov. 2. 3 , 10 , 11. ( whereas brutish and blockish men as little regard it ) they who care not for one dram of goodness , would yet have a full scale of knowledge . Amongst all the trees of the garden , none so pleaseth them as the tree of knowledge . And as wisdom is excellent above all , so it is affected of all , as Oyl was , both of the wise and foolish Virgins . It hath been a Mark that every man hath shot at , ever since Eve sought to be as wise as her Maker : but as an hundred shoot , for one that hits the White ; so an hundred aim at wisdom , for one that lights upon it , Eccles. 7. 28. because they are mistaken in the thing : for as Jacob in the dark mistook Leah for Rachel , so many a blind soul takes that to be wisdom , which is not ; like Eve , who thought it wisdom to eat the forbidden fruit ; and Absalom , who thought it wisdom to lie with his Fathers Con●●●es in the sight of all the people ; and the false Steward , who thought it wisdom to deceive his Master . And so of Josephs brethren , of Pharaoh and his deep Counsellors , of Ach●ophel , of Herod , of the Pharisees in their project to destroy Jesus ; and many the like . All these thought they did wisely , but they were mistaken , and their projects proved foolish , and turned to their own ruine . Sect. 3. But take some instances to prove that all sorts of Naturians are Fools , in comparison of the Godly . I 'll begin with those that repute themselves , & are reputed by others , the wisest amongst men : And they are your profound Humanist , and cunning Politicians , wherein you shall see , whether the most and greatest number are not grosly mistaken in their opinions and verdicts touching wisdom . First , for profound Humanists , a man would think that they were incomparably wise , for none so thirst after knowledge and wisdom as they , and to get it they are no niggards of their labour : nor do they leave any thing unstudied but themselves . They know all parts and places of the created world , can discourse of every thing visible and invisible , divine , humane , and mundane , whether it be meant of substances or accidents , are ignorant of nothing but the way to heaven , are acquainted with all Laws and Customs , save the Law of God , and Customs of Christianity ; they are strangers no where but in the Court of their own Consciences : Yea , they build as hard , and erect as high as did the Babel-builders , but all to no purpose ; they never come to the roof , and when they die , they are undone . They spend all their time in seeking after wisdom , as Alchimists spend all their Estates to find out the Philosophers stone , but never find it ; they never attain to that , which is true wisdom indeed . For as the ragged Poet told Petronius , that Poetry was a kind of learning , that never made any man rich : so humane learning of its self , never made a wise man. As thus ( if I may be so bold ) what is it , or what does it profit a man , to have the etymology and derivation of wisdom and knowledge , without being affected with that which is true wisdom indeed , to be able to decline vertue , yet not love it ? to have the theory , and be able to prattle of wisdom by rote , yet not know what it is by effect and experience ? To have as expert a tongue , and as quick a memory as Portius , a perfect understanding , great science , profound eloquence , a sweet stile ? To have the force of Demosthenes , the depth of Thesius , the perswas●●e art of Tully , &c. if withal he wants Grace , and lives remisly ? With the A●●ronomer , to observe the motion of the heavens , while his heart is buried in the earth ? to search out the cause of many effects , and let pass the consideration of the principal , and most necessary ? With the Historian , to know what others have done , and how they have sped , while he neglects the imitation of such as are gone the right way ? With the Law-maker , to set down many Laws in particular , and not to remember the common Law of nature , or Law general that all must die ? Or lastly , with Adam to know the Nature of all the Creatures : and with Solomon to be able to dispute of ever thing , even from the Cedar to the Hyssop or Pellitory ; when in the mean time he lives like Dives , dies like Nabal , and after all goes to his own place with Judas ? Alas ! many a Fool goes to hell with less costs , less pains , and far more quiet : That is but raw knowledge , which is not digested into practice . It is not worth the name of knowledge , that may be heard only and not seen , Joh. 13. 17. Deut. 4. 6. Good discourse is but the froth of wisdom : the sweet and solid fruit of it , is in well framed actions : that is true knowledge , that makes the knower blessed . We only praise that Mariner , that brings the Ship safe to the Haven . What saies Aristotle ? to be wise and happy are terms reciprocal . And Socrates , That learning , saith he , pleaseth me but a little , which nothing profits the owner of it , either to vertue or happiness : And being demanded , Who was the wisest and happiest man ? He answered , He that offends least . He is the best schollar that learns of Christ obedience , humility , &c. He is the best Arithmetician , that can add grace to grace ; he is the best learned , that knows how to be saved . Yea , all the Arts in the world , are artless Arts to this . Sect. 4. The best knowledge is about the best things ; and the perfection of all knowledge , to know God , and our selves : Knowledge and learning , saith Aristotle , consisteth not so much in the quantity , as in the quality ; not in the greatness , but in the goodness of it . A little gold ( we know ) is more worth than much dross : a little Diamond , than a rockie Mountain . So one drop of wisdom , guided by the fear of God ; one spark of spiritual , experimental , and saving knowledge , is more worth than all humane wisdom and learning : yea , one scruple of holiness , one dram of faith , one grain of grace , is more worth than many pounds of natural parts . And indeed , Faith and Holiness , are the nerves and sinews ; yea , the soul of saving knowledge . What saith Aristotle ? No more then the knowledge of goodness , maketh one to be named a good man ; no more doth the knowledge of wisdom alone , cause any person properly to be called a wiseman . Saving knowledge of the truth , works a love of the truth known : yea , it is a uniform consent , of knowledge and action . He only is wise , that is wise for his own soul : he whose conscience pulleth all he hears and reads to his heart , and his heart to God : who turneth his knowledge to faith , his faith to feeling , & all to vvalk worthy of his Redeemer . He that subdues his sensual desires and appetite , to the more noble faculties of reason and understanding , and makes that understanding of his to serve him , by whom it is , and doth understand . He that subdues his lusts to his will , submits his will to reason , his reason to faith ; his saith , his reason , his will , himself , to the will of God : this is practical , experimental , and saving knowledge ; to which the other is but a bare name , or title . A competent estate ( we know ) well husbanded , is better than a vast patrimony neglected . Never any meer man ( since the first ) knew so much as Solomon ; many that have known less , have had more command of themselves . Alas ! they are not always the wisest , that know most for none more wise and learned in the worlds account , then the Scribes and Pharisees ; yet Christ calls them four times blind , and twice fools in one chapter , Mat. 23. And the like of Balaam , 2 Pet. 2. 16. who had such a prophetical knowledge , that scarce any of the Prophets had a clearer revelation of the Messiah to come . And the same may be affirmed of Judas and Achitophel ; for many that know a great deal less , are far wiser . Yea , one poor crucified thief , being converted , in an hours time , had more true wisdom and knowledge infused into him , then had all the Rulers , Scribes and Pharisees . It is very observable , what the high Priest told the Council , as they were set to condemn Christ , Ye know nothing at all : he spake truer then he meant it ; for if we know not the Lord Jesus , our knowledge is either nothing , or nothing worth . Rightly a man knows no more then he practiseth . It is said of Christ , 2 Cor. 5. 21. that he knew no sin , because he did no sin : in which sense , he knows no good , that doth no good . These things if ye know , ( saith our Saviour ) happy are ye if ye do them , Joh. 13. 17. and in Deut. 4. 6. Keep the commandments of God , and do them ; for this is your wisdom and understanding before God and man. What is the notional sweetness of honey , to the experimental taste of it ? It is one thing to know what riches are , and another thing to be Master of them : it is not the knowing , but the possessing of them that makes rich . Many have a depth of knowledge , and yet are not soul-wise ; have a Library of Divinity in their heads , not so much as the least Catechism in their Consciences ; full brains , empty hearts . Yea , you shall hear a flood in the tongue , when you cannot see one drop in the life . Insomuch , that in the midst of our so much light , and means of Grace , there be few , I fear , that have the sound and saving knowledge of Jesus Christ , and him crucified , which was the onely care and study of St. Paul , 1 Cor. 2. 2. Sect. 5. And that I am not mistaken , the effect shews : For if men knew either God or Christ , they could not but love him ; and loving him , they would keep his Commandments , Joh. 14. 15. For hereby ( saith St. John ) it is manifest that we know him , if we keep his commandments , 1 Joh. 2. 3. But he that saith , I know him , and yet keepeth not his commandments , is a lyar , and there is no truth in him , ver . 4. What saith our Saviour ? This is life eternal to know thee the onely true God , and Jesus Christ whom thou 〈◊〉 sent , Joh. 17. 3. But how shall a man know , whether he hath this knowledge ? Answ. St. John tells you , 1 Joh. 2. 3. and so plainly , that you cannot be deceived , except you desire to deceive your own soul. The knowledge of God that saves us , is more then a bare apprehension of him ; it knows his power , and therefore fears him ; knows his Justice , and therefore serves him ; knows his mercy , and therefore truis him ; knows his goodness , and therefore loves him , &c. For he that hath the saving knowledge of God , or of Christ , hath every other Grace : there is a sweet correspondence between every one , where there is any one in truth : As in the generation , the head is not without the body , nor the body without each member , nor the soul without its powers & faculties ; so in the regeneration , where there is any one grace in truth , there is every one , 2 Cor. 5. 17. If you will see it in particulars , read Psal. 9. 10. Jer. 9. 24. 1 Joh. 4. 6. Joh. 4. 10. 1 Joh. 4. 7 , 8 & 2. 3. Job 42. 5 , 6. which Scriptures shew , that as feeling is inseparable to all the organs of sense , the eye sees and feels , the ear hears and feels , the pallate tastes and feels , the nostrils smell and feel ; so knowledge is involved in every grace : Faith knows and believes , Charity knows and loves , Patience knows and suffers , Temperance knows and abstains , Humility knows & stoops , Repentance knows & mourns , Obedience knows & does , Confidence knows & reioyces , Hope knows and expects , Compassion knows and pities : Yea , as there is a power of water in every thing that grows ; it is fatness in the Olive , sweetness in the fig , cheerfulness in the grape , strength in the Oak , talness in the Cedar , redness in the Rose , whiteness in the Lilly , &c. So knowledge is in the hand obedience , in the mouth benediction , in the knee humility , in the eye compassion , in the heart charity , in the whole body and soul piety . Alas ! If men had the true knowledge of Jesus Christ , it would disperse and dispel all the black clouds of their reigning sins in a moment ; as the Sun doth no sooner shew his face but the darkness vanisheth : or as Caesar did no sooner look upon his enemies , but they were gone . Egypt swarmed with locusts , till the west wind came , that left not one : He cannot delight in sin , nor dote upon this world , that know● Christ savingly . Vertue is ordained a wife for knowledge ; and where these two joyn , there will proceed from them a noble proginie , a generation of good works . Again , as the water engendreth ice , and the ice again engendreth water , so knowledge begets righteousness , and righteousness again begetteth knowledge . It is between science and conscience , as it is between the stomach and the head ; for as in mans body , the raw stomach maketh a rhumatick head , and the rhumatick head maketh a raw stomach ; so science makes our conscience good , & conscience makes our science good : Nor is it so much scientiae capitis , as conscientia cordis , that knows Christ and our selves ; whence Solomon saith , Give thine heart to wisdom , Prov. 2. 10. and let wisdom enter into thine heart , Prov. 4. 4. And when he would acquaint us how to become wise , he tells us , that the fear of the Lord is the beginning of wisdom , Prov. 1. 7. as if the first lesson to be wise , were to be holy . Again , if it be asked , Why the natural man perceiveth not the things of the spirit of God ? Saint Paul answers , he cannot know them , because they are spiritually discerned , 1 Cor. 2. 14. and indeed , if they are spiritually discerned , how should they discern them that have not the spirit ? For though the outward man receives the elements and rudiments of Religion by breeding and education , yet his inward man receiveth them by heavenly inspiration , 1 Cor. 2. 11 , 12 , 13. & 12. 3 , 8. Mat. 16. 16 , 17. Deut. 29. 2. 3 , 4. Psal. 111. 10. Luke 24. 45. John 15. 15. And this alone is enough to prove , that no wicked man is a wise man ; for if God alone be the giver of it , we may be sure that he will reveal his secrets to none but such as he knows will improve their knowledge to his glory and the good of others : Even as the husbandman will not cast his seed , but into ground that will return him a good harvest , Psal. 25. 14. Luk. 24. 45. Mark 4. 34. Gen. 18. 17. 1 John 4. 7. Sect. 6. But would there men ( any one , even the best of them ) thus improve , or imploy their knowledge ? Or do they desire it to any such end ? No : but to some other end , as I shall in the next place acquaint you . Some men desire not to know , some desire onely to know ; Or rather thus , Few men in comparison desire knowledge , fewer that desire divine and supernatural knowledge ; fewest of all that desire to be the better , or that others should be the better for their knowledge : More particularly , a world of men desire knowledge for no other end but to remove their ignorance ; as Pharaoh used Moses , but to remove the plagues . Others again study the Scriptures , and other good Books , only to make gain thereof ; or to be the abler to dispute and discourse , as boys go into the water , only to play and paddle there , not to wash and be clean . With Eve , they highly desire the tree of knowledge , but regard not the tree of life . As I would fain know what fruit or effect the knowledge of most men produces in them , except it be to inable them to dispute and discourse , to increase wit , or to increase wealth , or to increase pride , or perhaps to increase Athism , and to make them the more able and cunning to argue against the truth and power of Religion ? Whether the utmost of their aim be not to enrich , dignifie , and please themselves ; not on● casting the eye of their souls at Gods glory , their neighbours good , or their own salvation ? Whether their main drift be not purchasing of a great estate for them and theirs , without either fear of God , regard of men , or the discharge of their duty and calling ? Again , whereas a godly man and a good Christian , thinks himself as happy in giving light to others as in receiving it himself ; how many are there , who as themselves are never the better ( I mean in regard of grace ) for their great wisdom and learning , so no more are others ; for commonly ▪ they resemble dark lanthorns which have light , but so shut up , and reserved as if it were not : and what is the difference betwixt concealed skill and ignorance ? it is the nature and praise of good , to be communicative , whereas if their hidden knowledge do ever look out , it casts so sparing a light , that it onely argues it self to have an unprofitable being . And for the most part these men if they may be thought great Rabbies , deep and profound Schollars , this is the height of their ambition , though neither the Church be benefited , nor God glorified by it ; whereas they ought the contrary : for as the grace of God is the fountain from which our wisdom flows , so the glory of God should be the Ocean to which it should run : yea , that God may be honoured with , and by our wisdom , is the only end for which he gives us to be wise : And for default of this end , he not seldom crosseth the means whereby while men strive to expel ignorance , they fail into errour ; as an Emperick to cure one disease , causeth a worse . Briefly , to conclude this point , So many as are puft up with their knowledge , or do not part with their sins , shew that they never sought it for Gods glory , but for their own honour and glory . And certainly if we seek not Gods glory in doing his work , he will give us no wages at the latter end . Sect. 7. But for men to do no good with their gifts is not all ; yea it were well if that were the worst , for not a few of them resemble Achitophel and Jonadab , who employed their wit wickedly , and do mischief instead of good with their wisdom : like Herod , whom you shall see turning over the Bible , searching the Scriptures , examining the Prophets ; ●ut to what end and purpose ? To know good , but to do evil : yea , the greatest evil under the Sun , slay Christ in the cradle : With many , their knowledge and learning is not for God & for Gideon , but for Antichrist and for Babylon : and so of all other gifts ; how many are the worse for them ? As give Saul a Kingdom , and he will tyrannize ; give Nabal plenty , and he will be drunk ; give Judas an Apostleship , and he will sell his Master for mony ; let Sermantus have a good wit , he will exercise it in scoffing at holiness . Briefly , how oft doth wisdom without grace prove like a fair estate in the hands of a fool , which not seldom becomes the owners ruine : Or Absoloms hair , which was an ornanent , wherewith he hanged himself : So that wisdom without grace , is nothing else but a cunning way of undoing our selves at the last . Many mens knowledge to them , being like the Ark to the Philistims , which did them more hurt than good ; when their knowledge makes them prouder , not better ; more rebellious , not more serviceable ; as it is , Isa. 47. 10. Thy wisdom and thy knowledge they have caused thee to rebel . And very often this falls out , that as the best soyl usually yeildeth the worst air , so without grace there is nothing more pestilent than a deep wit , no such prey for the Devil , as a good wit unsanctified . Wit and learning well used , is like the golden ear-rings and bracelets of the Israelites , abused , like the same gold cast into an Idol ; than which , nothing more abominable . Now when it comes to this , That they fight against God with the weapon he hath given them ; when with those the Psalmist speaks of , Psal. 73. 9. They set their mouths against heaven , and are like an unruly Jade , that being full fed kicks at his Master ; what course doth the Lord take with them ? Answ. Read but that Parable , Luke 19. 24. John 7. 17. it will inform you : For to him that useth his Talent of knowledge well , he giveth more ; as to the servant that used his talents well , he doubled them : but to them that use not their knowledge well , much more if they abuse it , he taketh away that which he had formerly given them : as he took heat from the fire when it would burn his Children , Dan. 3. 27. As you may see , Isa. 44. 25. 〈◊〉 Thess. 2. 10 , 11 , 12. Joh. 7. 17. Psal. 111. 10. 1 〈…〉 26. Prov. 28. 5. Mat. 21. 43. Acts 26. ●8 . Isa 〈…〉 & 44. 25. & 6. 9 , 10. Dan. 2. 19 ▪ 23. Job 5. 13 , 14. John 9. 39. & 12. 40. Rom. 1. 28. Eph. 4. 18 , 19. 1 Cor. 1. 20. 2 Thess. ● . 10 , 11 , 12. turn to the places , for they are rare . I will destroy the tokens of the South sayers , and make them that conjecture , fools : I will turn the wise men backward , and make their knowledge foolishness , saith the Lord , Isa. 44. 25. He taketh the wise in their own craftiness , and the counsel of the wicked is made foolish , Job 5. 13. the case of Achitophel : And justly are they forsaken of their reason , who have abandoned God ; yea , most just it is , that they who want grace , should want wit too . And so much of abusing their gifts . Lastly , These great knowers and wise men are so far from desiring soul wisdom , and saving knowledge to the ends before specified , that they do not at all desire it , for that it suits not with their condition . For Natural men desire only humane and mundane knowledge : Spiritual men , that which is heavenly and supernatural : and the reason why they desire it not , is , for that they know it not . A man desireth not that he knoweth not , saies Chrysostom ; neither are unknown evils feared : wherefore the work of Regeneration , begins at Illumination , Acts 26. 18. Col. 1. 13. 1 Pet. 2. 9. Now according as men are wise , they prize and value this wisdom , and endeavour to obtain it , Prov. 18. 15. For it is more true of divine wisdom , than it was of that Grecian beauty : No man ever loved her , that never saw her ; no man ever saw her , but he loved her . And so on the contrary , according as men are ignorant and blockish , they under-value and dis-esteem it , hate it and are prejudiced aginst it : And hereupon carnal men being blinded by the Prince of darkness , together with their own wickedness , and being of a reprobate judgement , do most usually and familiarly term and esteem this soul-wisdom , this divine , spiritual , experimental , and saving-knowledge , to be meer foolishness or madness , Wisd. 5. 3. to 9. and the Professors thereof to be fools and madmen : Elisha was counted no better , 2 Kings 9. 11. and the rest of the Prophets , Hos. 9. 7. & St. Paul , Acts 26. 20. and all the Apostles , 1 Cor. 4. 10. Yea , our Saviour Christ himself with open mouth was pronounced mad by his carnal hearers , Joh. 10. 20. Mark 3. 21. and this hath been the worlds vote ever since . The sincere Christian was so reputed in Pliny's time , and after in St. Austin's time : yea , Julian the Pelagian could give St. Austin , that he had none of the wise Sages , nor the learned Senate of Philosophers on his side ; but only a company of mean Tradesmen , of the vulgar sort , that took part with him : whose answer was , Thou reproachest the weak things of the world , which God hath chosen to confound the things that are mighty . To worldly men Christian wisdom seems folly faith Gregory . And well it may , for even the wisdom of God is foolishness with the world , 1 Cor. 1. 18 23. therefore no disparagement to us his servants , if they repute us fools ; nor I think any honour to such sensualists that so repute us : However we will give them their due ? For , Sect. 8. I grant that in some kind of skill they out-strip the best ●f Gods people , who , if they are put to it , may answer as Themistocles did when one invited him to touch a Lute ; for as he said , I cannot fiddle , but I can make a small town a great State : So the godly may say , we cannot give a solid reason in Nature , why Nilus should over flow only in the Summer , when waters are at the lowest ? Why the Load-stone should draw Iron ; or inc●ine to the pole-star ? How the heat of the stomach , and the strength of the nether chap should be so great ? Why a flash of lightning should melt the sword , without making any impression in the scabbard ? Kill the child in the womb , and never hurt the Mother ? How the waters should stand upon a heap , and yet not over flow the earth ? Why the clouds above being heavy with water , should not fall to the earth suddenly , seeing every heavy thing descendeth ? Except the reason which God giveth , Gen. 1. 6. & Job 38. 8. to 12. & 26 ▪ 8. Psa. 104. 9. But we know the mystery of the Gospel , and what it is to be born a new , and can give a solid reason of our faith : we know that God is reconciled to us , the Law satisfied for us , our sins pardoned , our souls acquitted , and that we are in favour with God ▪ which many of these with their great learning do not know . And thus the godly are proved wiser than the wisest humanist that wants grace . You have likewise the reasons why these great knowers , know nothing yet as they might and ought to know ; that is to say , First , Because they are mistaken in the thing ; they take speculative knowledge for soul wisdom ; and soul saving wisdom to be foolishness and madness . Now if a man take his aim amiss , he may shoot long enough ere he hit the white : and these men are as one that is gone a good part of his journey , but must come back again because he hath mistaken his way . Secondly , Because they are Vnregenerate , and want the Eye of Faith. Thirdly , For that they seek not to God for it who is the giver thereof , & without whose spirit there is no attaining it . Fourthly , Because they are proud , and so seek not after it , as supposing they have it already . Fifthly , Because if they had never so much knowledge , they would be never the holier , or the better for it , but rather the worse ; nor would they imploy it to the honour of God , or the good of others . Sixthly , Because they either do , or would do mischief in stead of good with their knowledge . Seventhly , Because they will not consult with the word about i● nor advise with others that have already attained to it . O● thus , They read and hear the Scriptures and mind not , ( I mean the spirituality of the word ) or mind and understand not , or understand and remember not , or remember and practise not . No , this they intend not of all the rest ; and they that are unwilling to obey , God thinks unworthy to know . When the Serpent taught knowledge , he said , If ye eat the forbidden fruit , your eyes shall be opened , and you shall know good and evil : But God teacheth another lesson , and saith , If ye will not eat the forbidden fruit , your eyes shall be opened , and you shall know good and evil , Rom. 12. 2. See Psa. 111. 10. & 119. 97 , 98 , 99 , 100. Or if you do eat it , you shall be like images that have ears , and cannot hear , Rom. 11. 8. Isa. 6. 10. Mat. 13. 14. Psal. 115. 6. From all which Reasons we may collect , That there are but a few amongst us , that are wise indeed , and to purpose ; for these Seven Hinderances are appliable to seventy seven parts of men in the Nation . Besides , if these great knowers know so little , how ignorant are the rude rabble , that despise all knowledge ? Nor can it be denied but all impenitent persons , all unbelievers ( who prefer their profits and pleasures before pleasing of God ; as Herodias preferred John Baptists head before the one half of Herods Kingdom ) are arrant fools ; yea , fools in Folio : For if they were wise , says Bernard , they would foresee the torments of Hell , and prevent them . And so wise are the godly , for they prefer grace , and glory , and Gods favour , before ten thousand worlds . And so much to prove , that he is the wisest man , whose knowledge lies in the best things , ( as the weaker vessel may hold the better liquour ) and that if men be never so learned , except they have learned the Mystery of the Gospel , and what it is to be born again by their own experience ( which few with their great learning do indeed know ) they are in Gods account , no better then fools . I come now to prove , that the greatest Politician is a verier fool then the former . Sect. 9. Secondly , if we shall look upon the most cunning Politician , with a single eye , judge righteous judgement , and not according to appearance only , we shall find that the greatest Politician is the greatest fool ; For he turns all his Religion into hypocrisie , into statism , yea , into Atheism , making Christianity a very footstool to policy . I consese they are wiser in their generation , then the children of light , & are so acknowledged by Christ himself , Luke 16. 8. But why ? not that there is a deficiency of power in the godly , but will : for could not David go as far as Achithophel ? could not Paul shew as much cunning as Tertullus ? yes , surely if they would : but because their Ma●●er , Christ , hath commanded them to be innocent as Doves ; They have resolved in an heroical disposition with Abraham , Gen. 14. 21. that the King of Sodom shall not make them rich . No crooked , or indirect means , shall bring them in profit ; they will not be beholden to the King of Hell for a shoo-tie . And hereupon the Fo●●es wiles , never enter into the Lions head . But to speak of them as they are : These cunning Politicians , in stead of being wise as serpents , they are wise serpents , they are so arted in subtilties , through time and practise , that they are near upon as wise , as that old serpent the devil . Indeed he hath one trick beyond all theirs ; for like a cunning fencer , he that taught them all their tricks , kept this one to himself , namely , how to cheat them of their souls . But take a short character of them . They are such cunning dissemblers , that like Pope Alexander the sixth , what they think they never speak : Why is this cast away , saith Judas ? Crafty ●ub , he would have had it himself . They are like a fellow that rides to the Pillory , they go not the way they look , They will cut a mans throat under colour of courtesie , as Vlysses by gold , and forged letters , was the means of stoning Palamides , even while he made shew of defending him . And then to wipe off all suspition from themselves , their gesture and countenance shall be like Julius Cesar's , who seeing Pompey's head , sell a weeping , as if he had been sorry for it , when by his only means it was cut off . So like Rowers in a boat , whilst in their pretence they look one way , in their intent they go the q●ite contra●y : As our Saviour found it to fa●e with the Pharisees and Sadduces , Ma. t 16. 1 , 3. which made him to conclude with , O hypocrites ! Nor shall any man be able to determine , either by their gesture , words , or actions , what they resolve , though like Hebrew letters , you spell them backward . Only this you may be sure of , that they do not intend , what they pretend : Like as in jugling feats , though we know not how they are done , yet we know well , that they are not done as they seem to be . Now if they can any way advantage themselves by anothers ruine , and do it cunningly , as Jezabel did , when she killid Naboth , by suborning false witness against him , and proclaimed a Fast before the murder : Though all such policy be but misery , and all such knowlendge ignorance , Yet , O how wise they think themselves ! but they are grosly mistaken : for wherein doth this their great wisdom consist ? but first , in being wise to deceive others ; as the Old serpent did our first Parents : or secondly , in the end to deceive themselves , as the same serpent did , which brought a curse upon himself for so doing , Gen 3. The crafty Fox hugged himself to think how he had cozened the Crow of her break-fast : but when he had eaten it , and found himself poysoned with it , he wisht the Crow her own ag●in . Wealth got by deceit , is like a piece of buttered spunge , an Italian Trick , it goes down glib , but in the stomack , swells , and will never be got out again . The gains a man gets by deceiving , at last he may put in his eye , and yet see himself miserable . Sin is the greatest cheater in the world , for it deceives the deceiver . Sect. 10. That it is so with them , and all others who go to counsel , and leave the God of wisdom behind them , let their case be viewed in other persons . What saith Pharaoh to his deep Counsellers ? Come let us do wisely , when indeed he went about that which destroyed both him and his Countrey . The Scribes , Pharisees , and Elders took counsel against Christ ; as though they would most wisely prevent their own salvation . Josephs brethren , to prevent his having dominion over them ( as his dreams imported ) thought they had taken a very wise course , in selling him to the Ishmaelitish Merchants , which was indee● the only means to effect it . They murder Christ , lest the Romans should come : and by so doing , their coming was hastned . The Jews say , Come let us kill him , that the inheritance may be ours : but in killing him , they ●ost the inheritance and themselves too . And so it always fares with our Machivilians in the end , speed they never so well for a time . For let the Devil promise them never so fair , ( suppose it be a Kingdom ) the upshot will be but sad and doleful : as it fared with Athaliah , who having slain all the Kings seed , that she alone might raign , lost both the government , and her life too . Or as it did with Abimelech , who slew seventy of his brethren , that he might with safety enjoy the Kingdom , lost both it , and his life with it . And many the like we read of . Whence St. Ambrose observes , that the plots of the wicked , always return upon their own heads . A● Pope Hildebrands servant , by stumbling , was killed with that stone he should have thrown down on Frederick the Emperour , at his Devotions . Or as Griphus his Mother , was made to take that draught , wherewith she intended to poyson him . Yea , how little was Judas set by of the High Priests , when once he had served their turn ? How did they shake him off in that pitiful distress , with , Look thou to it ? And so how poor are the witches , that in confidence of these promises , even sell their souls to the Devil ? See here in these few Examples , you have the depth and solidity of our greatest and wisest Politicians , and yet lewd men , most ridiculously and absurdly , call wicked policies , wisdom , and their success , happiness . But herein Satan makes them of all fools the superlative , in mistaking villany and madness , for the best vertues . And what is the summa totalis of all , but this ? Faux-like , they project other mens overthrow , purchase their own . Neither hath any man been wise to do evil , but his wisdom hath had an evil end . As O the multitude of Examples that are recorded , to give credit to this Doctrine ! was not the wisdom of the serpent turned into a curse ? the wisdom of the Pharisees into a wo ? the wisdom of A●ithophel into folly● the wisdom of Nimrod into confusion ? the wisdom of the unjust Steward into expulsion out of Heaven ? the wisdom of Jezabel , into a shameful death ? &c. So that in the issue , their case proves but like the Spiders , that was weaving a curious net to catch the swallow : who when she came , bore away both net and web , and weaver too . Wherefore , O God , make me but soul-wise , and I shall never envy their knowledge , that pity my simplicity : Let me be weak in policy , so I may be wise to salvation . And I cannot but wonder to see , how the most are mistaken in them : but being thus discovered , I hope it will appear , that as love and lust are not all one , so a cunning Politician and a wise man are not both one . As we have seen some that could pack the Cards , and yet were not able to play well . Sect. 11. True , if men shall look upon them side-ways , as Apelles painted Antigonus ; that is , upon their strength of brain and parts alone , and not consider them whole , and together , their abilities with their deficiencies , they will take them for wise men , and so be mistaken . But , If you would know how to call them , they are properly subtle persons , as the Holy Ghost stiles Jonadab , who gave that wicked and crafty counsel to Amnon , 2 Sam. 13. 3 , 5. And the woman of Tekoah , 2 Sam. 14. 2. And Elimas , Acts 13. 10. as being rarely gifted to deceive , and more crafty and wily then is usual . But not wise men ; for this is rather wisdom backward , and to study the dangerous art of self-sophistry , to the end they may play wily beguile themselves , and to plot Self-treason , then which there is no greater , when the Betrayer and Betrayed spell but one man. Again , admit them the most , they are not wise in good , though they be wise to do evil : Or if you will , wise in goods , not wise in grace : For as that old Serpent seemed to boast , that he was richer then Christ , when he said , All these are mine , Mat. 4. 9. So the Politician may truly say , for the most part , I am wiser then my plain dealing neighbour by five hundred pounds . So that in some sense it may be said of them , as one speaks of women , though partially , that they are more witty in wickedness then men . Nor can I more fitly compare them , then to Bats , Night-crows Owls , and Cats , which can see better in the dark , then in the light . Their wisdom is like that of the Polypus , which is a most stupid and foolish fish , yet useth great skill in taking of other fishes . Nevertheless , yield them all that hath been mentioned , this is the upshot ; They are blind , and in darkness , as having their beginning from Satan , the Prince of darkness , and their end in Hell , which is the pit of darkness : and because they are wise only to evil , their wisdom shall have but an evil end . In the dialect of the wise man , the greatest sinner is the greatest fool , Prov. 1. 7. And David thinks , there is no fool to the Atheist , Psa. 53. 1. & 49. 13. And St. Austin tells us , that the wisest Politician upon earth , the most ample , and cunning Machevilian that lives , be he a Doctor in that deep reaching faculty , is worse then a fool : for if the Holy Ghost , saith he , terms him a fool that only laid up his own goods , Luke 19 ▪ 18 , 20. find out a name for him that takes away other mens . And though worldly men call the simple fools , yet God calls the crafty fools ▪ Jer. 8 9. Mat. 6. 23 And of all Athie●s , and fools , which seem wise , there ●e no such fools in the world , as they that love money better then themsel●es . And so you have the wisdom of ●●umani●s , and Politicians dec●phe●ed ; together with the wisdom of Gods servants Y●u see the difference between them , and therein as I suppose , that neither of the former are so wise as the godly man , nor so wise as the world reputes them , or they themselves ▪ I confess the one speak Latine , Greek , and Hebrew , the other Statutes History , and Husbandry , well enough to make their neighbours think them wise : but the truth is , they seem wiser then 〈◊〉 are , as is said of the Spaniard ; whereas the godly , like the French , are wiser then they seem . The former are wise men in foolish things , and fo●lish men in wise things : sharp eyed as Eagles , in the things of the Earth ; but blind as Beetles in the matters of Heaven . O that they had 〈…〉 wit to know , that when all is done , Heaven is a brave place , where are such joys as eye hath not seen nor ear heard , neither hath it entred into the heart of man to conceive the things which God hath p●epared there for them that love him , 1 Cor. 2. 9. Sect. 12 Now as I have shewn these two sorts of men their folly , so it were as easie to prove , that all sorts of sinners are no better then Sots , and Shallow-brains , in comparison of the conscientious Christian. I 'll give you some particular Instances . And the next that I will speak to , shall be such as come nearest to these last mentioned ; that is , your Covetous , Miserly Muck-worms , who though they be near neighbours to those Ambodexters I last spake of , yet they are not the same men . Now although you cannot name one property of a natural fool , but the Covetous man is in that particular a greater fool ; Yet I will make the parallel in one onely , lest I should vveary my Reader , before I have dispatcht all my Clients , or half Li●●ed my men . The Covetous Miser , if you mark it , esteems not of things according to their true value ; but pref●●reth bables and tri●●es before things of greatest worth , which is the most rema●kable prop●●ty of a natural fool , that is , being like the ignorant Indians in Florida , Vi●ginia , New-England , and Ken●da , who for a Copper 〈◊〉 , and a few toys , as Beads and Hatchets , will depart from the purest gold , and sell you a whole Country , with the h●uses and ground which they dwell upon . As Judas preferred thi●ty pieces of si●ver , before him that was Lord of the whole world , and ●ansom of mankind ; so the covet●us man prese●s earth , yea hell to heaven , time to 〈◊〉 , his b●dy before his soul , yea his outward estate before either soul or body . Whereas the godly care for the s●ul as the chief Jew●l ▪ and onely treasure ; and for the body for the souls sake , and settle their inheritance in no land but the land of promise ; their end being to possess a Kingd●m without end . They are not like Sh●bna , who built his Sepulchre in ●n● Country , and was buried in another . But like our English Me●chants , that traffique in Turkey , 〈◊〉 wealth in Turk●y , yet plant not in Turkey , but transport for England . It cannot be said of them , as it may of the most , that they worship the Golden Calf , because they consider , that Pe●unia , the Worlds Queen , ( I mean , that world whereof the Devil is King ) extends her R●giments , but to the brim of the grave , and is not current one step farther . Worldly hearts are penny-wise , and pound foolish ; they know how to set high prizes upon the worthless trash of this world ; but for heavenly things , or the God that owns them , they shamefully undervalue . Like Judas , who valued Mar●es Oyntment , which she bestowed upon the feet of Christ , at three hundred pieces of silver , and sold his Master , on whom that odour was spent , for thirty . But it is not so with the godly , they think it the best purchase that ever was in the world , to buy him who bought them , in comparison of whom all things else are dross and dung , as Paul speaks , Phil. 3. 8 And indeed if we once hav● him , we have all things , as the Apostle argues , Rom. 8. 32. 1 Cor. 3. 21 , 22 , 23. So that the godly man is onely rich , the servant of Christ is Lord of all . Whereas by a just judgement of God upon the covetous Mise● , who makes Mamm●n his god , the Devil makes them his D●udges , to get and bring him in Gold , ( as the King of Spain does the poor I●dians ) that he may keep it in banke , for the next prodigal to spend as ill , as the other got it . As how often is that spent upon one Christmas revelling by the Son , which was forty years a getting by the Father ? O fools incompa●able ! to take a world of care and pains , en●ure so much g●ief , sting of co●science , loss of credit , to deprive themselves of h●aven , damn their own souls , to get wealth ; and when they have got it , not to be a ●ot the better for it . Yea , they are less satisfied , and con●ented then other men , 〈◊〉 a●commodated then mean men ; Yea , a 〈◊〉 begger that hath n●thing here , is in better estate then a rich Miser , that hath nothing in effect , either here or hereafter . O that they would but use that ! yea ha●f that wit , study , and industry hereafter , to save their souls , that they have f●rmerly done to damn them . But hear more . Aristippus cared onely for his body , as if he had had no soul : Zeno but for his soul , as if he had had no body : Achitophel for his Family alone , as if neither soul nor body had been worth caring for : but these neither for body , nor soul , nor any thing , but for a little muck to leave behind them . Yea , he can find in his heart to go to h●ll for another , that wishes him gone , and will damn his own soul to leave his son rich . Yea , what a deal of pains and care does the covetous man take for his own damnation ? ever tormenting himself to get that , for getting whereof , he shall be tormented ? so himself is voluntarily miserable here and hereafter , that others may be happy . And so much of the Miser . The next I will fall upon , shall be such as equal these in their Idolatry another way ; as , Sect. 13. Fourthly , what think you of common Idolaters ? are not they arrant fools ? I 'll give you but one instance mentioned , Exod. 32. and you will need no more . Turn to the place , and there you shall find that those blockish Israelites made them a mo●ten Calf , and then said , This is thy god , that brought thee out of the land of Egypt , ver . 34. This is such a pregnant example , that there needs no mo●e to prove it ; that a Beast should be their god , yea , and a Beast of their own making , and that this Beast should have brought them out of Egypt , which could not move it self , but as it was moved , and that before it had any being : This is such a blockish absurdity , that as one would think , should never enter into the heart of him who is endowed with a reasonable soul. But what can the Prince of darkness propound , that a wicked heart ( blinded with the custom of sin , and given up by God , to be further blinded by Satan ) will not believe ? as appears , by Isa. 6. 9 , 10. Psal. 69. 23. Mat. 13. 15. Joh. 12. 3● , 39 , 40. Rom. 1 , 21 , to 33. 2 The. 2. 10 , 11 , 12 2 Cor. ● . 3 , 4. 2 Tim. 2. 26. Ephe. 2. 2. And such other fools are the Papists , though great Clerks , and Wise men , who ( i● I could intend to acquaint you ) maintain a thousand ridiculous tenents , stifly defending those things for truth , which the Holy Ghost calls in express words , The doctrine of devils , 1 Tim. 4. 1 , 2 , 3. And most justly are they forsaken of their reason , who have abandoned God. Yea , most just it is , that they who want grace , should want wit too . If Idolaters will needs set up a false god for the true , is it not equal , that the true God should give them over to the false ? Again , Fifthly , how does Lust blind and be●ot men ? when the Adulterer prefers a filthy Strumpet before his own chaste Wife , though his own lawful Consort is known to be more comely and lovely then the strange woman . Yea , when they shall confess the same , ( as it was the speech of a Nobleman ) That were she not his Wife , he could love her above all women in the world : a word able to ●ot out the tongue that spake it . But take an instance of this nature , I 'll give you one amongst many very remarkable . We read , Judg. 16. that Sampson cared more for this very sin , then his life . O strange debauchedness ! his filthy lust of a Nazarite , leaves him scarce a man ! He that might not drink wine , is drunk with the cup of fornication . How could he other then think , if Lust had not blinded and betwitched him , She whose body is mercenary to me , will easily sell me to others ? she will be fal●e , if she be an Ha●lot . Was there ever such a motion made to a reasonable man ? Tell me , wherewith thou maist be bound to do thee hurt . Who would not have spurned such a suitor out of doors ? And when upon the tryal he saw such apparent treachery , he yet wilfully betrays his life , by her to his enemies . All sins , all passions have power to blind and infa●ua●e ; but lust most of all . Never man that had drank flaggons of wine , had less reason left him , then this Nazarite . Many an one l●ses his life , but he casts it away ; not in hatred to himself , but in love to a Strumpet . He knew ●he aimed at nothing but his slavery and death , yet had not power to deny her . He had wit enough to deceive her thrice , nor enough to keep himself from being dece●ved by her . Thrice had he seen the Philistims in her chamber , ready to surprize him upon her bands ; and yet will needs be a Slave to his T●aytor . Yea , in effect , bids her bind him , and call in her Executioners to cut his throat . O beware of a Harlot , as you would of the Devil ! And the rather , for that under the habi● of a woman , it may be the Devil in shape of a woman , as some have so been cheated . But Sixthly , what can we think of an improvident Gamester ? Is not he a Fool ? who will hazard his whole estate upon the chance of a treacherous Die , that flatters him with his own hand , to throw away his wealth to another . And a Thief he is too , for if he wins , he robs another ; if he loses , he no less robs himself . Sect. 14. Seventhly , let me refer it to any rational man , whether the Voluptuous Prodigal is not a sta●k Fool ? who suffers himself to be stoln away for an Apple : For , for a little tickling of the Palate , a kind of running Banquet , he will hazard the loss of eternal comfort , and expose himself to a devouring fire , an everlasting burning ? Isai. 33. 14. And what greater folly ? Is it not a dear purchase , an ill penniworth ? yea , a desperate madness , to buy the merriment of a day ( yea , possibly the pleasure of an hour may determine it ) with ages of pangs , with eternity of unsufferable torments , that are capable of neither ●ase nor end ▪ Nor is this all , for they run upon Gods judgements , as Balaam did upon the swords point in the Angels hand , and yet are so far from being afraid , that they applaud their own wisdom for giving such liberty to their lusts ; thinking no men in the world enjoy the like freedom . When indeed their bondage is much worse then the cruel and tyrannical bondage and slavery of Egypt . For first , that bondage was of the body only , but the service of sin is of the whole man , body and soul. Secondly , in the bondage of Egypt , they served men ; but in this bondage , service is done to sin and Satan , most vile Lords , which command most base and filthy works . Thirdly , in the bondage of Egypt , the most harm was temporal loss of liberty , smart and pain of body ; in this service of sin , the loss is eternal , even destruction in , Hell for ever ( without the infinite goodness of God. ) Fourthly , in this bondage under Phoraoh , they had a sense of their thraldom , and desired liberty ; in this of sin , men do not so much as suspect themselves to be bound , but think themselves f●ee , and despise liberty . Lastly , in all outward bondage , they which are bound may possibly help themselves ; as by running away , or by intreaty , or by ●ansom : In this bondage we lie still , as it were , bound hand and foot ( ●ill God by his mercy deliver us ) not having so much as the least thought of relieving our selves . By all which it appears , that such who take the most liberty to sin , a●e the most perfect slaves in the world , because most voluntary slaves : and that Christs service is the only true freedom ; his yoke an eas●● yoke , his bu●den but as the burden of wings to ab●●d , which makes her ●lie the higher . Wherefore , as we serve the laws , that we may be free , so let us serve Christ , and we shall be the f●eest people a●●ve . A godly man being demanded , what he thought was the st●angest and foolish●st thing in the world , answered , an impenitent sinner , or an V●believer : For said he , that a man should provoke God , so gracious and mighty , that he should believe Satan the Father of lies and c●uelty , forget his own death so imminent and inevitable ; obey the command of his flesh , a D●udge so ignoble , admire the world so fickle and dangerous , prefer it before Heaven so blessed and glorious , wilfully cast himself into Hell , a place so woful and dolorous , and all for vanity , such a wretched emp●iness ; that he should fear the blasts of mens breath , and not the 〈◊〉 Gods w●ath , weep for the loss of friends , and not f●r his soul. And lastly , that Christ should stand at the door of his heart , c●aving for entrance , that he may ●emedy all , and make him everlastingly happy ; and God call him every day , either by his Wo●d in the mouths of his Messengers , or by strange judgements , or extraordinary mercies upon himself , or others , and all in vain . Such an one , sayes he , is the most foolish and degenerate creature alive . Thus I might go on to Traytors , Murderers , Backbiters , Seducers , Drunka●ds , Blasphem●s , Persecuters of the godly , proud persons , Hypocrits , Thieves , A●●iests , and what other sinners you can name ; and prove them all fools alike . But I have already ( upon one occesion or other ) done it in some other Tract , only , a word or two more , that may reach to all , that are in their natural condition , and I shall concude . Sect. 15. In the last place , Are not all wilful sinners a●●ant fo●ls ? who Adam like , will receive whatever comes , or is offered them ? be it b●ibe , or other sinful bait , not once thinking this is forbidden fruit , and thou shalt die the death . That think the v●wed enemy of their souls , can offer them a bait without a ho●k ? you cannot but acknowledge them stark fools , though thy self beest one of the number . Again , for men to dishonour God , and blaspheme his Name , while he does support and relieve them , to run from him ▪ while he does call them , and forget him , whiles he does ●eed them . To imitate the common Protestants in Queen Marys time , who laughed the Martyrs to scorn , and esteemed them superstitious fools , to lose their lives and fortunes , for matters of Religion , accounting Faith , Holiness , Immortality of the soul , &c. mee● fopperies and illusions . To be quick sighted in other mens failings , and blind to their own . Are 〈◊〉 these so many infallible properties of a fool ? and yet these are the lively characters of every sensualist . Insomuch , that if I should give you a List or Catalogue of all the fools in one City , or County : you would bless your selves , that there are so few Bedlam-houses , & yet so many out of their wits , that cannot perceive or discern the same . And yet no wonder ; for as before I told you , sensual men are so benighted , & puzled with blindness , that they know no other way , then the fl●sh leads them . Yea , many by loss of conscience become Athiest● and by loss of Reason , Beasts . Yea , to any thing that is spiritually good , the natural man is blind , and deaf , and dead , as ye may see by these en●uing Scriptures , 1 Tim. 5. 6. Rom. 1. 21 , 22 , 25. Eph. 5. 14. Isa 6. 9 , 10. John 12. 40. Psal 69 23. Mat. 4. 16. & 15. 14. Eph. 4. 18 , 19. & 5. 8. 1 Pet. 2. 9. Acts 28. 27. Rom. 11. 8. Mat. 23. 16 , 17 , 19 , 24 , 26. & 27. 3 ▪ 4 , 5. 2 Pet. 2. 16. Rev. 3. 1● . Rom. 6. 13. & 8. 11. Micah 7. 16. Psal. 58 4. Eph. 2. 1. If our Gospel be hid , it is hid to them that are lost , whom the god of this wo●ld hath blinded , 2 Cor. 4. 3 , 4. But it is otherwise with the godly : as let Satan and the world offer a wise Christian the bait of pleasure or profit ; his answer shall be , I will not buy r●p●nta●ce so dear : I will not lose my s●ul , to please my sense . If affliction comes , he will consider , that Gods punishments for sin , calls for conv●rsion from sin : and in case God speaks to him by his Word , to forsake his evil ways , and turn again to him , he will amend his cou●se , lest i● he hear not the wo●d , he should feel the sword . Whereas nothing will con●ute a fool , but fire and brimstone . The Lo●d spake to Manasses and to his people , but they would not regard : Wherefore the Lord brought upon them the Captains of the Host of the King of Ashur , that took Manasses , and put him in fetters , and brought him in chains , and carried him to Babel , 2 Ch●on . 33. 10. 11. Fools , saith holy David , by reason of their transgression , & because of their iniqui●y , Psal. 107. 17. From which words Musculus in●ers , that all wilful transg●ess●rs are a●●ant f●●ls . And it is the saying of Cardan , That dishonesty is nothing else but folly and madness . Yea , Solomon throughout all his Proverbs , by a fool , means the natural man ; and by a wise man , a man sanctified . O that it were rightly learned , and laid to heart by all , that are yet in the state of unregeneracy ! for it is every one of their cases . To conclude in a word , Without knowledge , the soul is not good , Pro. 19. 2. The ignorant cannot be innocent . I am the light of the world ( says our Saviour ) John 8 , 12. & 12. 46. Where light is not , Christ is not : for Christ is light . Sect. 16 Object . But here thou wilt say , ( or at least thou hast reason to say ) if there be so few that are soul-wise , I have all the reason in the world to mistrust my self ; wherefore , good Sir , tell me how I shall be able to get this spiritual and experimental knowledge ? this divine and supernatural wisdom ? Answ. By observing these Five Rules . First , Let such a willing and ingenious soul , resolve to practise what he does already know , or shall hereafter be acquainted with from the Word of God , and Christs faithful Messengers : For He that will do my Fathers Will , saies our Saviour , shall know the doctrine , whether it be of God or no , John 7. 17. A good understanding have all they that keep the Commandments ( saies holy David ) Ps. 111. 10. and proves it true by his own example and experience : I understood ( saies he ) more than the Ancient , and became wiser than my teachers , because I kept thy precepts , Psal. 119. 97 , 98 , 99 , 100. To a man that is good in his sight , God giveth knowledge and wisdom , Eccle. 2. 26. The spiritual man understandeth all things , 1 Cor. 2. 15. Wicked men understand not judgement , but they that seek the Lord , understand all things , Prov. 28. 5. Admirable ●nc●uragements for men to become godly and conscientious ; I mean p●actical Christians . Secondly , If thou wouldst get this precious grace of saving knowledge ; the way is , to be frequent in h●aring the word preached , and to become studious in the Scriptures , for they and they alone make wise to salvation , 2 Tim. 3. 15. Ye erre ( saith our Saviour ) not knowing the Scripture , Matth. 22. 29. Ma●k 12. 24. We must not in the search of heavenly matters , either do as we see others do ; neither must we follow the blinde guide carnal reas●● , or the deceitful guid● our corrupt hearts ; but the undeceivabl● , and in●al●ible guide of Gods Wo●d , which is truth it self : and great need there is , for as we cannot perceive the fulness of our faces , unless it be told us , or we take a glass and look our selves therein : so neither can we see the blemishes of our Souls , which is a notable degree of spiritual Wisdom , but either God must make i● known to us by his Spi●● , or we must collect the same out of the Sc●iptures , that cel●stial glass ; though this also must be done by the Spirits help . Therefore Thirdly , If thou wilt be Soul-wis● , and truly profit by studying the Scriptures , be 〈◊〉 and fervent in Prayer to God , who is the only giver of it , for the direction of his holy Spirit : For first , humble and faithful Prayer , u●he●ed in by meditation , is the cure of all obscurity . Especially being accompanied with f●rvour and ferven●y ; as you may see , Matth. 21. 22 , If any ●ack wisdom , saith St. James , let him ask of God , who giveth to all men liberally and reproacheth no man , and it shal be given him , Jam. 1. 5. Mark the words , it is said , if any ; wherefore let no man deny his soul this comfort . Again , ask and have ; It cannot come upon easier terms . Yea , God seems to like this suit so well in Solomon , as if he were beholding to his Creature , for wishing well to it self . And in vain do we expect that alms of grace , for which we do not so much as beg . But in praying for Wisdom , do not pray for it without putting difference ; desire not so much brain-knowledge , as to be Soul-wise , and then you will imploy your wisdom to the glory of the giver . Let thine hearts desire be to know God in Christ , Christ in Faith , Faith in good works ; to know Gods Will , that thou mayst do it ; and before the knowledge of all other things , desire to know thy self ; and in thy self , not so much thy strength , as thy weakness : Pray that thine heart may serve thee in stead of a commentary , to help thee understand such points of Religion as are most needful and necessary , and that thy Life may be an Exposition of thy inward man , that there may be a sweet harmony betwixt Gods word , thy judgement , and whole conversation , that what the natural man knoweth by roat , thou mayst double by feeling the same in thine heart and affections . As indeed experimental and saving knowledge is no less felt then known ; and I cannot tell how , comes rather out of the abundance of the heart , than by extreme study ; or rather is sent by God unto good men , like the Ram that was brought to Abraham when he would have Sacrificed his son Isaac . When Christ taught in the Temple , they asked , How knoweth this man the Scriptures , seeing he never learned them ? So it is a wonder what learning some men have , that have no learning ! Like Prisilla and Aquila , poor Tent-makers , who were able to school Apollos that great Clerk , a man renowned for his learning : What can we say to it ? For no other reason can be given , but as Christ said , Father , so it pleaseth thee : For as Jacob said of his Venison , when his Father asked how he came by it so suddenly ? Because the Lord thy God brought it suddenly to my hands . So holy & righteous men do more easily understand the words of God , than do the wicked , because God brings the meaning suddenly to their hearts , as we read , Luk. 24. That Christ ( standing in the midst of his Apostles after he was risen from the dead ) opened their understandings , that they might understand clearly the Scriptures , and what was written of him in the Law of Moses , and in the Prophets , and in the Psalms , ver . 44. 45. Lo how suddenly their knowledge came unto them ! But see what a general promise God ( in the Person of Wisd●m ) hath made to all that serve him , Prov. 1. Turn you at my reproof , and behold I will pour out my spirit unto you , and make known my words unto you , vers . 23. And Psal. 25. The secrets of the Lord are revealed to them that fear him , and his covenant is to give them understanding , ver . 14. These secrets are hid from the wicked , neither hath he made any such covenant with them , but the contrary : As see , Dan. 12. 10. Vnto you it is given to know the secrets of the Kingdom of Heaven , but to others in Parables , that they seeing should not see , and hearing they should not understand , Luk. ● . 10. Mark 3. 11. Matth. 13. 13. Again , It is not enough to pray , except also it be in Christs name , and according to his will , believing to be heard for his sake , and that it be the intercession of Gods own spirit in you : And ( being truly sensible of your sins and wants ) that you chiefly pray for the pardon of sin , the effusion of grace , and for the assistance of Gods Spirit : that you may more firmly believe , more soundly repent , more zealously do , more patiently suffer , and more constantly persevere in the practise and profession of every duty . But above all you must know , that as Sampsons companions could ne●er have found out his Riddle , if they had not plowed with his Heifer , so ●o man can knew the secrets of God , but by the revelation of his Spirit , 1 Cor. ●2 . 8. Mat. 16. 17. Yea , suppose a man be not inferiour to Portius or Pythagoras , who kept all things in Memory , that ever they had read , ●eard , or seen : To Virgil , of whom it is reported , that if all Sciences ●ere lost , they might be found again in him : To Aben Ezra , of whom 〈◊〉 was said , that if knowledge had put out her Candle , at his brain she might ●●ght it again ; and that his head was a throne of Wisdom : or Josephus ●aligar , who was skilled in thirty Languages : Yet if he want the Spirit 〈◊〉 God to be his teacher , he is a dunce to the meanest and most illiterate ●●liever . For one excellent and necessary prerogative of the spiritual man 〈◊〉 this , he hath God for his teacher ; he learns the counsels of God , of that Spirit which only knoweth Gods counsels , Luk. 21. 15. which is no small priviledge : for the Scholar learns quickly , when the holy Ghost is his Teacher ; the Eye sees distinctly , when the holy Ghost doth enlighten it . With the Spirits help , the means can never be too weak ; without , never strong enough , Luk. 24. 44 , 45. P●●v . 1. 23. Sect. 17. Fourthly , Thou must get an humble conceit of thine own wisdom . The first step to knowledge , is to know our own Ignorance . We must become fools in our own opinion , before we can be truly wise , as the Apostle sets it down ▪ 1 Cor. 3. 18. And indeed , the opinion of our k●owing enough , is one of the greatest causes fou● knowing so li●●le : for what we p●esume to have attained we s●ek not after . Ye● , the very first 〈◊〉 of a Christian is humility . He will teach the humble his way , Psal. 25. 9. Jam. 4. 6. 1 Pet. 5 5. And he that hath not learned the first le●●on , is not fit to take out a new . Pride is a great l●t to true wisdom : For God resisteth the 〈◊〉 , and giveth grace to the humble , Jam. 4. 6. 1 Pet 5. 5. Whence it comes to pass , that few proud wits are reformed , Joh 9. 39. And fo● this cause also did out Saviour propound his woes to the Pha●●s●es , his d●ct●ines to the Pe●ple . A heart full of Pride , is like a vessel full of 〈◊〉 This self-opinion must be blown out of us , before saving knowledg● will be p●u●ed into us . Christ will know none but the humble and none but humble souls truly know Christ. Now the way to become humble , is by taking a serious view of our wants . The P●aco●ks pride is much abated , when she looks on the blackness of her legs and feet . Now suppose we know never so much , yet that which we know is 〈◊〉 then that which we are ignoran● of : and the more we know , the more we know we want , Prov 1. 5 , 7. Psal. 73. 22. And the less ●ensible we are of our blind●ess , sickness , d●formity , &c. the more blind , sick , and d●fo●med we are . Fifthly , Thou must labour to get a true and lively faith : for as without faith we cannot please God , so without faith , no man can know God. Faith most clearly beholds tho●e things which are hid both from the eye of sense , and the 〈◊〉 of reason , John 12. 46. Vnregenerate m●n , that want saith , are like blind Sampson without his guide ; or like P●liphemus , who never had but one eye , and that V●ysses put out . For so does the pleasure and custom of sin blind the Sen●ualist . We must have minds lifted above natu●e , to see and love things above nature , heavenly wisdom , to see heavenly truth ; or else that truth which is saving , will be to us a Mystery , Ma●k 4. 11. If it seem not foolishn●ss , 1 Cor. 2. 7 , 8 , 14. To them that are lost , the Gospel is hid , 2 Cor. 4. 3 , 4. Whereas the Believer discerns al things , even the deep things of God , 1 Cor. 2. 10. 2 , 15 , 16 Yea , God giveth him a mouth , and wisdom , where-against all his Adversaries shall not be able to speak or resist , Luke 21. 15. These are the five steps , which lead up to the palace of wisdom , which all must ascend by , that mean to enter . If you have once attained this precious grace of saving knowledge , you wil as much as in you lies , employ the same to the glory of the give● . An end of the first part ( as a penyworth of Lawn out of the whole piece ) Such as would have the residue , let them read the Trial of true Wisdom , as it is in the first part of my Christian Library ; out of which Quiver this Arrow is drawn . FINIS . 
A02588	----	Salomons diuine arts, of 1. Ethickes, 2. Politickes, 3. Oeconomicks that is; the gouernment of 1. Behauiour, 2. Common-vvealth, 3. Familie. Drawne into method, out of his Prouerbs & Ecclesiastes. With an open and plaine paraphrase, vpon the Song of songs. By Ioseph Hall. Hall, Joseph, 1574-1656. 1609 Approx. 237 KB of XML-encoded text transcribed from 143 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A02588 STC 12712 ESTC S122080 99857232 99857232 22923 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A02588) Transcribed from: (Early English Books Online ; image set 22923) Images scanned from microfilm: (Early English books, 1475-1640 ; 1104:7) Salomons diuine arts, of 1. Ethickes, 2. Politickes, 3. Oeconomicks that is; the gouernment of 1. Behauiour, 2. Common-vvealth, 3. Familie. Drawne into method, out of his Prouerbs & Ecclesiastes. With an open and plaine paraphrase, vpon the Song of songs. By Ioseph Hall. Hall, Joseph, 1574-1656. [8], 174, [4], 87, [3] p. Printed by H[umphrey] L[ownes] for Eleazar Edgar, and Samuel Macham, At London : 1609. The words "1. Behauiour .. Familie." are bracketed together on the title page. Printer's name from STC. "Salomons ethicks, or morals", "Salomons politicks", "Salomons oeconomicks" each have separate dated title page; pagination and register are continuous. "An open and plaine paraphrase vpon the Song of songs" has separate dated title page and pagination; register is continuous. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Wisdom literature -- Early works to 1800. 2005-11 TCP Assigned for keying and markup 2006-03 SPi Global Keyed and coded from ProQuest page images 2007-03 Ali Jakobson Sampled and proofread 2007-03 Ali Jakobson Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion SALOMONS Diuine Arts , Of 1. ETHICKES , 2. POLITICKES , 3. OECONOMICKS : That is ; the Gouernment of 1. BEHAVIOVR , 2. COMMON-VVEALTH , 3. FAMILIE . Drawne into Method , out of his Prouerbs & Ecclesiastes . With an open and plaine Paraphrase , vpon the SONG of SONGS . By Ioseph Hall. AT LONDON , Printed by H. L. for Eleazar Edgar , and Samuel Macham . 1609. TO THE RIGHT HONOVRABLE AND Hopefull Lord , ROBERT , Earle of Essex , my singular good Lord , all increase of Grace & true Honour . RIGHT HONOVRABLE , WHiles I desired to congratulate your happy Returne with some worthy present ; I fel vpon this : which I dare not only offer , but commend ; the royallest Philosopher and wisest king , giuing you those precepts , which the Spirit of God gaue him . The matter is all his ; nothing is mine , but the methode ; which I doe willingly submit to censure . In that he could not erre : In this , I cannot but haue erred ; either in art , or application , or sense , or disorder , or defect : yet not wilfully . I haue meant it well , and faithfully to the Church of God , & to your Honor , as one of her great hopes . If any man shall cauill that I haue gone about to correct Salomons order , or to controule Ezekias seruants : I complaine both of his charity , and wisdom ; and appeale more lawefull iudgement : Let him aswell say , that euery Concordance peruerts the Text. I haue only endeuoured to be the common-place-booke of that great king , and to referre his diuine rules to their heads , for more ease of finding , for better memory , for readier vse . See , how that God , whose wisdom thought good to bereaue mankinde of Salomons profounde commentaries of Nature , hath reserued these his diuine Morals , to out-liue the world ; as knowing , that those would but feed mans curiositie , these would both direct his life , and iudge it . Hee hath not done this without expectation of our good , and glory to himselfe : which if wee answere , the gaine is ours . I know how little need there is , either to intreat your Lo : acceptation , or to aduise your vse . It is enough to haue humbly presented them to your hands ; and through them to the Church : the desire of whose good , is my good ; yea , my recompence and glory . The same God , whose hand hath led and returned you in safetie , from all forraine euils : guide your wayes at home , & gratiously increase you in the ground of all true honor ; Goodnesse . My praiers shall euer follow you : VVho vow my selfe Your Honours , in all humble and true duetie , Ios . Hall. SALOMONS ETHICKS , or MORALS , In foure Bookes . The 1. Of FELICITIE , 2. Of PRVDENCE , 3. Of IVSTICE , 4. Of TEMPERANCE , FORTITVDE . Anno Domini , 1609. SALOMONS Ethickes , or Gouernement of Behauiour and Manners . THE first BOOKE . FELICITY . §. 1. Of Ethicks in common : The description , The chiefe end , which is Felicity . ETHICKS is a Doctrine of wisedom and knowledge to liue wel , and of the madness and foolishnesse of vice : or Instruction to doe wisely by iustice and iudgement and equitie , and to doe good in our life . The end wherof is to see and attaine that chiefe goodnes of the children of men , which they inioy vnder the sun , the whole number of the dayes of their life . §. 2. Wherein Felicity is not . Not in pleasure , Not in wealth . For heerein is 1. No satisfaction 2. Increased expence , 3. Restlesnesse , 4. Want of fruition , 5. Vncertainty . 6. Necessity of leauing it . WHich cōsists not in plesure ; for I sayd in mine heart , Go to now , I will prooue thee with ioy , therfore take thou pleasure in pleasant things ; yea , I with-drewe not my heart from any ioy : for my heart reioyced in all my labour : and who could eat , and who could haste to outwarde things more then I ? and beholde , this also is vanitie . Not in riches . 1. For he that loueth siluer shall not be satisfide with siluer , and hee that loueth riches shall be without the fruite of them : this also is vanity . 2. When riches increase they are increased that eate them : and what good commeth to the owners thereof , but the beholding therof with their eies ? yea , much euill ; for whereas the sleep of him that trauelleth is sweet , whether he eate little , or much ; contrarily , The satietie of the rich will not suffer him to sleepe ; so there is an euill sickenesse , which I haue seene vnder the Sunne , riches reserued to the owners thereof , for their euill , and ofter , not for their good : for there is another euill , which I haue seene vnder the Sunne , and it is frequent among men ; A man to whome God hath giuen riches and treasures , and honour , and he wanteth nothing for his soule , of all it desireth ; but God giueth him not power to eate thereof ; and if hee haue that , yet how long ? Riches remaine not alwayes , but taketh her to her wings as an Eagle , and flyeth to the heauens . And for their owner , As he came forth of his mothers belly , hee shall returne naked , to goe as he came , and shall beare away nothing of his labour , which hee caused to pass by his hand : And this is also an euill sicknesse , that in all points as hee came , so shall he goe : and what profit hath he , that hee hath trauelled for the winde ? §. 3. Not in magnificence of estate royaltie , great attendance . of works planting , gathering Treasures , building , &c. NOt in honor & magnificence . I the Preacher haue beene King ouer Israell in Ierusalem , and I was great , and increased aboue all that were before me in Ierusalem , which also J showed in effect ; for I made me great works , I built me houses , I planted me vineyards , I made me gardens , and orchards , & planted in them trees of all fruites ; I made mee ponds of water , to water therewith the woods that growe with trees ; I got me seruants , & maids ; and had children borne in the house ; also I had great possession of beeues , and sheep , aboue all that were before me in Ierusalem ; I gathered to me also siluer and gold , and the chief treasures of kings and prouinces ▪ I prouided Men-singers , & Women-singers , and the delights of the sonnes of men , musicall conforts of all kindes : Yea , I King SALOMON made my selfe a Palace of the trees of Lebanon ; I made the Pillars thereof of siluer , and the pauement thereof of golde ; the hangings thereof of purple ; whose mids was paued with the loue of the daughters of Israel : Then I looked on all my vvorkes that my hands had wrought , ( as who is the man that will compare with the King in things which men now haue done ? and on the trauell that I laboured to doe ; and beholde all is vanitie , and vexation of spirit ; and there is no profit vnder the sunne . §. 4. Long life and issue reiected , for certaine end , vnperfect satisfaction , remembrance and continuance of darkenesse . NOt in long life , and plentious issue : for If a man beget an hundreth children , and liue many yeares , and the dayes of his yeares be multiplyed ; And his soule be not satisfide with good things , and hee be not buryed , I say that an vntimely fruit is better then he . For he commeth into vanity , and goeth into darknesse , and his name shal be couered with darkenesse : Also , hee hath not seen the sun , nor knowen it ; therefore , this hath more rest then the other : And if hee had liued a thousand years twise tolde , and had seene no good ; shall not all goe to one place ? and howsoeuer , the light surely is a pleasant thing , and it is good for the eyes to see the sunne ; yet tho a man liue many yeares , and in them all he reioice ; if he shall remember the dayes of darkenesse , because they are manie , all that commeth is Vanitie . §. 5. Knowledge Tho better then folly ; yet reiected , vpon experience , indiferēcy of euēts , imperfection . NOt in learning , and humane knowledge . I haue giuen my heart to search and find out wisdome , in all things that are done vnder the heauen , ( this sore trauaile hath God giuē to the sons of men to humble them therby ) yea , I thought in my heart and sayd , Beholde I haue amplified and increased wisedome , aboue all them that haue beene before mee , in the Court and Vniuersitie of Ierusalem , and mine heart hath seene much wisedome and knowledge : for ( when J was at the wildest ) my wisedome remained with mee : Then I sawe , inindeede , that there is profit in wisedome more then in folly ; as the light is more excellent then darkenesse ; For the wisemans eyes are in his head , but the foole walketh in darkenesse : but yet , I knowe that the same condition falleth to them all : Then I thought in mine heart ; It befalleth to mee as it befalleth to the foole ; why therefore doe I labour to be more wise ? For , what hath the Wise-man more then the foole ? There shall bee no remembraunce of the wise , nor of the foole for euer : for that that now is , in the dayes to come shall bee forgotten ; and how dieth the Wise-man ? as dooth the foole : Besides the imperfection of the best knowledge ; for the eye is not satisfide with seeing , nor the eare filled with hearing : I thought I wil be wise : but it went farre from mee ; it is farre off ▪ what may it bee ? and it is a profound deepeness , who can find it ? yea , so farre is it from giuing contentment , that in the multitude of wisdō is much griefe , and hee that increaseth knowledge , increaseth sorrowe . Lastly , not in any humane thing : for I haue considered all the workes that are done vnder the sunne ; and behold , all is vanity & vexation of spirit . §. 6. Wherein Felicity is .i. In approuing our selues to GOD. From hence Life , Blessing Fauour , Ioy , Preseruation , Prosperity , Long life , &c. WHerein then doth it consist ? Let vs heare the end of all ; Feare God , and keep his Commandements ; for this is the whole of Man , the whole dutie , the whole scope , the whole happinesse ; for Life is in the waie of righteousnesse , and in that path there is no death ; and attending thereon , all Blessings are vpon the head of the righteous . Wouldst thou haue fauour ? A good man getteth fauour of the Lord : Joy ? The righteous shall sing & reioice ; and surely to a man that is good in his sight , God giueth wisedome and knowledge and ioie ; so that the light of the righteous reioyceth , but the candle of the wicked shall be put out : Preseruation and deliuerance ? Lo , the righteous is as an euerlasting foundation ; for the waie of the Lord is strength to the vpright man , so as the righteous shall neuer be remoued ; and if hee be in trouble , Riches auaile not in the daie of wrath , but righteousnesse deliuereth from death ; so the righteous shall come out of aduersitie , and escape out of trouble , and the wicked shall come in his stead : thus euery way Righteousnes preserueth the vpright in heart ; Prosperitie and wealth ? The house of the righteous shall haue much treasure , and his Tabernacle shall florish . Long life ? The feare of the Lord increaseth the daies ; & not onely himselfe , but his house shall stand ; And though a sinner do euill an hundred times , and God prolong his daies , yet know I that it shall be well to them that feare the Lord , & do reuerēce before him ; and lastly , whatsoeuer good ? God will grant the desire of the righteous , and hee that keepeth the lawe is blessed . §. 7. In the estate of wickedness our good things are accursed Wealth , Life , Fame , Deuotiōs ; Prayers , Sacrifices Euill inflicted ; of Losse , Paine ; Affliction , Death , Damnatiō . COntrarily , ther is perfect misery in wickedness . Looke on all that might seem good in this estate ; welth . The tresures of the wicked profit nothing ; the L. will not famish the soule of the righteous , but he either casteth away the substance of the wicked , so that the belly of the wicked shall want , or els imploieth it to the good of his : for the wicked shal be a ransome for the iust ; & to the sinner God giueth paine to gather , and to heap , to giue to him that is good before God. The wicked man may be rich : but how ? The reuenues of the wicked is trouble . Life ; The yeares of the wicked shall bee diminished : As the whirlewinde passeth , so is the wicked no more ; for God ouerthroweth the wicked , and they are not . Whatsoeuer therefore their hope be , the wicked shall be cut off from the earth , & the transgressors shall be rooted out ; It shall not be well to the wicked , neither shall he prolōg his daies ; he shall be like to a shadow , because he feared not God ; yea , the very house of the wicked shall bee destroyed . Fame . Whereas the memoriall of the iust shall be blessed , the name of the wicked shall rot : yea looke vpon his best indeauours ; His Prayers . The Lord is farre off from the wicked , but heareth the prayer of the righteous : farre off from accepting for Hee that turneth away his eare from hearing the lawe , euen his prayer shall bee abhominable ; His sacrifice ( tho well intended ) as al the rest of his wayes , is no better then abhomination to the Lord ; how much more when hee brings it with a wicked minde ? And as no good , so much euill ; whether of losse : The way of the wicked will deceiue them ; their hope shall perish , especially when they dy ; their candle shall be put out , their works shall proue deceitful ; Or of paine ; for the excellent that formed all things , rewardeth the foole , and the Transgressour ; and hee hath appointed , that Affliction should follow sinners : Follow ? yea ouertake them ; His own iniquity shall take the wicked himself , and couer his mouth ; and hee shall be holden with the coardes of his own sinne : euen in the transgression of the euill man is his snare ; so the wicked shall fall in his own wickednes : for of it own selfe , Iniquitie ouerthroweth the sinner : But besides that , the curse of the Lord is in the house of the wicked : tho hand ioyne in hand , he shall not be vnpunished : beholde , the Righteous shall bee payde vppon earth , how much more the vvicked and the sinner ? That then vvhich the wicked man feareth shall come vppon him ; both , Death ; Hee shall die for default of instruction , and that by his owne hands : for , by following euill hee seeks his ovvne death ; and after that damnation ; The vvicked shall bee cast awaie for his malice : Hell and destruction are before the LORD ; and a man of vvicked imaginations vvill hee condemn ; so both in life , in death , after it , nothing but Terror shall be for the workers of iniquitie : where contrarily , The feare of the Lord leadeth to life , and hee that is filled therewith shall contontinue , and shall not be visited with euill . SALOMONS ETHICKES . THE second BOOKE . PRVDENCE . §. 1. Of Vertue in cōmon : Wherein it consisteth . Whereby it is ruled , and directed . VErtue consistes in the mean ; vice in extreams . Let thy wayes bee ordered aright ; Turne not to the right hand , nor to the left , but remoue thy foote from euill ; The rule whereof is Gods Lawe : for the commandement is a lantern , and instruction a light ; and euery word of God is pure . My son , hearken to my words ; incline thine eare to my sayings ; Let them not depart from thine eies ; but keepe them in the midst of thine heart . For , they are life vnto those that finde them , and health vnto all their flesh . Keepe my commandements and thou shalt liue , and mine Instruction as the apple of thine eye : Binde them vpon thy fingers , & write them vppon the Table of thine heart . All Vertue is eyther Prudence , Iustice , Temperance , Fortitude . 1. Of Prudence : which comprehends Wisdome , Prouidence , Discretion . §. 2. Of wisdome ; the Description , Effectes . It procures Knovvledge : safety from sinne , from iudgemēt . good direction for actions , for words . Wealth , Honor , Life . THe prudent man is he , whose eyes are in his head to see all ihings , and to foresee ; and whose heart is at his right hand to doe all dextrouslie , and with iudgement . VVisedome dwelles with Prudence and findeth forth knowledge , and counsels . And to describe it : The wisedome of the Prudēt is to vnderstand his way ; his owne ; If thou bee wise , thou shalt be wise for thy selfe : An excellent vertue . for Blessed is the man that findeth wisedome , and getteth vnderstandinge : The merchandise thereof is better then the merchandise of siluer , and the gaine thereof is better then golde : It is more precious then pearles , and all the things that thou canst desire are not to bee compared to her . Length of dayes are in her right hand ; and in her left hand riches and glory : Her wayes are wayes of pleasure , and all her pathes prosperitie : Shee is a tree of life to them that laie holde on her , and blessed is he that receiueth her . The fruites of it are singular : for , first , A wise heart doth not only seeke , but get knowledge , without which the minde is not good ; & the eare of the wise , learning ; and not get it onely but lay it vp , and not so onely but workes by it ; and yet more , is crowned with it . Besides knowledge , heere is safety . When wisdome entreth into thy heart , and knowledge delighteth thy soule , then shall counsell preserue thee , and vnderstanding shall keep thee : and deliuer thee from the euil way , and from the man that speaketh froward things , and from them that leaue the wayes of righteousnesse , to walke in the wayes of darkenesse : and as from sinne , so from iudgement . The way of life is on hy to the Prudent , to avoid from hell beneath . Thirdly , good direction . 1. For actions ; Wisdom causeth to walke in the waie of righteousnes , and in the mids of the paths of iudgement : 2. For words , The hart of the wise guideth his mouth wisely , and addeth doctrine to his lips ; So that the words of the mouth of a wise man haue grace : yea , he receiues grace from others . Either Instruct , or reprooue the Prudent , and he wil vnderstand knowledge . Not to speake of wealth ; shee causeth them that loue hir to inherit substance , and filleth their treasures : she giueth not onely honor : for the wisdome of a man doth make his face to shine , & the wiseman shal inherit glory ; but life : Vnderstanding is a wel-spring of life to him that hath it ; and he that findeth me ( sayth wisdome ) findeth life , and shall obtaine fauour of the Lord. Wherfore Get wisdom ; get vnderstanding ; forget not , neither decline from the words of my mouth . Forsake her not , and she shall keep thee ; loue her , & she shall preserue thee . Wisdom is the beginning ; get wisedome therfore , & aboue all possessions get vnderstanding : Exalt her and shee shall exalt thee : Shee shall bring thee vnto honour , if thou embrace her : shee shall giue a goodly ornament to thine head ; yea , she shall giue thee a crowne of glorie : §. 3. Of Prouidence What shee is , What her obiects , What her effectes , PRouidence is that wherby the heart of the wise fore-knoweth the time , and iudgement ; the time when it will be ; the iudgemēt how it will bee done : both which are appointed to euery purpose vnder heauen : Not that man can fore-see all future things : No , he knoweth not that , that shall be ; For who can tel him when it shal be ? not so much as cōcerning himselfe . Neither doth man knowe his time , but as the fishes are taken with an euill net , and as the birdes which are caught in the snare ; so are the children of men snared in the euill time , when it falleth on them suddenly ; yea , the steps of a man are ruled by the Lord ; how should a man thē vnderstand his owne way ? but , sometimes hee may : The prudent man seeth the plague afarre off , and fleeth ; and as for good things , With the Pismire hee prouideth his meat in summer ; working still according to fore-knowledge ; yet not too strictly , and fearefully ; for he that obserueth the wind shall not sowe , and he that regardeth the cloudes shall not reape . §. 4. Of Discretion : what it is , what it worketh for our acts for our speeches . DJscretion is that whereby a man is wise in his businesses , and whereby the heart of the wise guideth his mouth wisely , & addeth doctrine to his lips . For actions : The Prudent wil consider his steps , and make choice of times : for , To all things there is an appointed time ; and a time for euery purpose vnder heauen ; a time to plant , & a time to pluck vp that which is planted ; a time to slay , and a time to heale , &c. A time of warre and a time of peace : From hence it is that the wise man is strong , and rich ; for by knowledge shall the Chambers be fild with precious things which he knows how to employ wel : The crown of the wise is their riches ; from hence , that his good vnderstanding maketh him acceptable to others . For speeches , The tongue of the wise vseth knowledge aright , & in the lips of him that hath vnderstanding wisdome is found ; & his words haue grace , both1 for the seasonablenes , A word spokē in his place is like apples of Gold with pictures of siluer , & how good is a word in due seasō ! 2 for the worth of them , The lips of knowledge are a precios iewel ; lastly , for their vse : the lips of the wise shall preserv them , & their toung is helth , and with health pleasure ; Fayre wordes are as an hony-combe ; sweetnesse to the soule ; & health to the bones . §. 5. The extreames Ouer-wise , Foolish VVho hee is : what kinds there bee of Fooles ; the meer foole : the rash foole : the wicked fool . VVhat successe . HEre are two extreams : On the right hand ; Make not thy self ouer-wise , wherfore shouldst thou be desolate ? on the left : Neither be foolish ; why shouldst thou perish , not in thy time ? The fool is that man that wandreth out of the waie of wisdom , which hath none hart , that is , is destitute of vnderstanding , either to conceiue , or to do as he ought : Of which sort is , 1. The meere foole ; That foole who when he goeth by the waie , his heart fayleth ; whose folly is foolishnesse , in whose hand there is a price in vaine to get wisdom , which is too high for him to atain : lastly , In whom are not the lips of knowledge . 2. The rash foole , that is hastie in his matters , that povvreth out all his minde at once ; which the wise man keepes in , till afterwarde ; that hasteth with his feet and therfore sinneth . There is more hope of the other foole then of him . 3. The wicked foole : That despiseth wisedome and instruction , that maketh a mock of sinne ; to whom it is an abhomination to depart from euill ; to whom foolishnesse is ioy , yea , it is his pastime to doe wickedly , and his practice to spread abroad folly : And this man is obstinate in his courses ; for tho thou bray a foole in a morter among wheat , brayd with a pestell , yet wil not his foolishnes depart from him : and tho it seem to depart , yet as a dog turneth again to his vomit , so returns hee to his foolishnes . Spare thy labor therfore , speak not in the eares of a foole , for he will despise the wisdome of thy words . To these saith wisdome , O ye foolish , how long will ye loue foolishnes , and the scornfull take pleasure in scorning , and fooles hate knowledge ? Turne you at my correction . Lo , I will powre out my mind vnto you ; & make you vnderstand my words . Because I haue called and ye refused , I haue stretched out my hād , and none would regard ; But ye haue despised all my counsell , and would none of my correction ; I will also laugh at your destruction , and mocke vvhen your feare commeth ; like suddaine desolation , and your destruction shall come like a whirlwinde ; when affliction , and anguish shall come vppon you . Then shall they call vppon mee , but I will not answere : they shall seeke mee early , but they shall not finde me ; Because they hated knovvledge , and did not choose the feare of the Lord ; they would none of my counsel , but despised all my correction ; Therefore shall they eate of the fruite of their owne way , and be filled vvith their owne deuises : and what is that fruit but sorrow ? Euen in laughing their heart is sorrowfull ; and the end of that mirth is heauinesse : and like the noise of thornes vnder a pot , so ( short and vaine ) is the laughter of fools : what but stripes ? A rod shall be for the back of him that is destitute of vnderstanding : yea , it is proper to him . To the horse belongeth a whip , to the asse a bridle , & a rod to the fools backe : wherewith not onely himselfe shal be beaten , but the companion of fools shal be afflicted : Lastly , what but death ? Fooles shall dy for want of wit , and remain in the congregation of the dead ; yea the mouth of the foole is present destruction ; and The lippes of a foole shall deuoure himselfe , and that which should seeme to preserue him , Very ease slayeth the foolish , and the prosperitie of fooles destroyeth them . SALOMONS ETHICKES . THE third BOOKE . JVSTICE . Iustice gives to each his owne ; To God , Pietie : which cōprehends Feare , Honour and respect , * Obedience . To God & man Fidelitie , Truth in words , in dealings . Loue. To man only others Mercie , Liberalitie . our selues ; Diligēce in our vocations . §. 1. 1. Of Iustice in generall . 2. Of the feare of God what it is what fruits it hath present future NExt to Prudence , is Justice . A man of vnderstanding vvalketh vprightly : The iust man , therfore , is he that walketh in his integrity ; and whose path is to decline from euill ; and brieflie , hee that deales truely , in giuing each his owne . Whether to God ; vnto whome Iustice challengeth Pietie : which comprehends , first , the feare of the Lord ; and this feare of the Lord is to hate euil , as pride , arrogancie , and the euill way ; and in all our waies to acknowledge God ; that he may direct our waies ; so that , he that walketh in his righteousnes , feareth the Lord ; but hee that is lewd in his wayes despiseth him : which grace , as it is the beginning of knowledge , & the very instruction of wisdom , so in some respect knowledge is the beginning of it ; for If thou callest after knowledge , and cryest for vnderstanding ; If thou seekest her as siluer , and searchest for hir as treasures ; then shalt thou vnderstand the feare of the Lord , and finde the knovvledge of God ; And this feare giues both contentment ; Better is a little with the feare of the Lord , then great treasure , and trouble therwith ; and 2. future hope . Feare the Lord continually : for surely there is an end , & thy hope shall not be cut off . In which regarde , This feare of the Lord is an assured strength to depende vpon ; because his childrē shal haue hope yea & present health & ioy . Feare the Lord , & depart from euil ; so health shall be to thy nauell , and marrowe to thy bones : and with health , life eternall ; The feare of the Lord leadeth to life , yea is a welspring thereof , and he that is filled therewith , shall continue , and shall not be visited with euil ; so that Blessed is the man that feareth alway : whereas on the cōtrary , He that hardneth his hart , and denies God , and saith who is the Lord , shall fall into euill . §. 2. Honor in the best things , in the best times . Obedience in attending on his will , in performing it . 2. HOnor & respect ; both from the best things : Honor the Lord , with thy riches , and the first fruits of all thy increase ; so shall thy barnes be filled with abundance , and thy presses shall burst with new wine : and in our best times ; Remember now thy Creatour in the dayes of thy youth ; vvhile the euill dayes come not , nor the yeares approach ; wherein thou shalt say , I haue no pleasure in them . Thirdly , Obedience . He that obeyeth mee , shall dwell safely ( sayth wisdome ) and be quiet frō feare of euill : whether in attendance to the will of God ; My son hearken to my wordes , incline thine eare vnto my sayings ; Let them not depart from thine eies , but keepe them in the midst of thine heart : for , Hee that regardeth instruction is in the waie of life : wheras he that turneth away his eare from it , his very prayer shall be abhominable ; or in executing of it . He that keepeth the commandement is a child of vnderstanding ; yea he is blessed , & thereby keepeth his owne soule ; where they that forsake the lawe prayse the wicked : and he that despiseth his wayes shall die . §. 3. Fidelitie in performances To God , To man. in faithfull eproofe . OR whether to GOD and man. 1. FIDELITIE : both , first in performing that wee haue vndertaken : If thou haue vowed a vowe to God , deferre not to paie it ; for he delighteth not in fooles ; pay therfore that thou hast vowed ; It is better that thou shouldst not vowe ; then that thou shouldst vow , and not paie it : Suffer not thy mouth to make thy flesh to sinne ; Neither say before the Angell that this is ignorance : Wherefore shall God bee angry by thy voice , and destroy the worke of thine hands ? For , It is destruction to a man , to deuoure that which is sanctified ; and after the vowes to inquire . Neither this to God onely , but to man ; They that deale truly are his delight ; and the vpright shall inherite good things : yea , The faithfull man shall abound in blessings ; whereas the perfidious man as he wrongs others ( for Confidence in an vnfaithfull man in time of trouble , is like a broken tooth , and a sliding foot ) so bee gaineth not in the end , himselfe ; He that rewardeth euill for good , euill shall not depart from his house . 2. Jn a faithfull reproofe : Open rebuke is better thē secret loue : The wounds of a louer are faithful , & the kisses of an enemy are pleasant , but false : so that he that reprooueth shal find more thank at the last : and how euer the scorner take it , yet hee that reprooueth the wise , & obedient eare is as a golde eare-ring , and an ornament of fine golde . §. 4. truth in words The qualitie , The fruite to himselfe to others The opposites 1. Lyes , Slaunder . 2. Dissimulation , Flatterie . HEe that speaketh truth will shovve Righteousnesse . Wherein ? A faithfull VVitnesse deliuereth soules : but a deceiuer speaketh lyes ; A vertue of no small importance : for , Death and Life are in the hand of the tongue ; and as a man loues , he shall eate the fruite thereof , to good , or euill ; to himselfe , others : Himselfe ; A wholesom tongue is as a Tree of life , and the lippe of Truth shall bee stable for euer : others , The tongue of the iust man is as fined siluer , and the lippes of the Righteous doo feede manie : therefore Buy the truth , and sell it not ; as those do , which eyther 1. lie , 2. slaunder , 3. dissemble , or 4. flatter . §. 5. The Lyer His fashions , His manifestation , His punishment . A Faithfull witnesse will not lie , but a false record will speake lyes . Of those sixe , yea seauen things that God hateth , two are , A lying tongue , and a false witnesse that speaketh lyes ; for such a one mocketh at iudgement , and his mouth swallowes vp iniquity ; yea , a false tong hateth the afflicted . He is soone perceiued ; for a lying tong varieth incontinently : & when he is found , A false witnes shall not be vnpunished , & hee that speaketh lyes shal not escape ; for the lying lips are abomination to the LORD , therefore a false witnesse shall perish : and who pitties him ? Such a one is an hammer , a sworde , a sharpe arrow to his neighbour ; he deceiueth with his lippes and sayth , I will do to him as he hath done to mee . Two things then haue I required of thee , deny me them not vntill I die &c. Remooue farre from me vanitie , & lyes . Let me be a poore man rather then a lyer . §. 6. The slaunderer what his exercise in misreports , in vnseasonable meddling . what his entertaynment . THis wicked man diggeth vp euil , & in his lips is like burning fire ; Hee shutteth his eyes to deuise wickednesse : he mooueth his lips , and bringeth euill to passe : and either he inuenteth ill rumours ; A righteous man hateth lying words : but the wicked causeth slaunder and shame ; or els in true reports he will be foolishly medling , and goeth about discouering secrets ; ( where hee that is of a faithful heart concealeth matters ) and by this meanes raiseth discorde . Without wood the fire is quenched , and without a tale-bearer strife ceaseth ; for the words of a tale-bearer are as flatterings , and goe down into the bowells of the belly : therfore as on the one side , thou mayst not giue thine heart to all that men speake of thee ; least thou heare thy seruant cursing thee ; so on the other , no countenance must be giuen to such : for As the North-wind driues away raine ; so dooth an angry countenance the slaundering tongue . §. 7. The dissembler of foure kindes malicious , vaineglorious , couetous , impenitent . The flatterer his successe to himselfe , to his friend . his remedie . THe slaunderer and dissembler goe togither : He that dissembleth hatred with lying lips , and hee that inuenteth slaunder , is a foole ; There is then a malicious dissembler : Hee that hateth will counterfeit with his lippes , and in his heart hee layeth vp deceit ; such one , Tho he speake fauourably , beleeue him not ; for there are seauen abhominations in his heart . Hatred may be couered with deceit ; but the malice therof shall ( at last ) bee discouered in the congregation . There is a vaine-glorious dissembler , that maketh himself rich & is poore ; and 3. a couetous : There is that makes himselfe poore hauing great riches ; & this both in bargains : It is naught , It is naught , sayth the bu●er ; but when hee is gone apart ; hee boasteth ; and 2. Jn his entertaynement ; The man that hath an euill eye , as though hee thought in his heart , so will hee saie to thee , Eate and drinke , but his heart is not with thee : Lastly , an impenitent ; Hee that hideth his sinnes shall not prosper : but hee that confesseth and forsaketh them shall haue mercie . The flatterer prayseth his friend with a loude voyce , rising early in the morning ; but with what success ? To himselfe ; It shall bee counted to him for a curse : To his friend ; A man that flattereth his neighbour , spreadeth a not for his steps ; hee spreadeth and catcheth : For a Flattering mouth causeth ruine . The only remedie then is ; Meddle not with him that flattereth with his lippes ; for It is better to heare the rebuke of wise men , then the song of fooles . §. 8. Truth in dealings : wherein is the true-dealers Practices To doe right , with ioye . Reward Gods loue , good memoriall . THe vprightnesse of the iust shall guide them , and direct their waie ; which is euer plaine and straight ; whereas the waie of others is peruerted , & strāge . Yea , as to do iustice and iudgement is more acceptable ( to the Lord ) then sacrifice ; so it is a ioy to the iust himselfe , to do iudgement : all his labour therfore tendeth to life ; hee knovveth the cause of the poore , and wil haue care of his soule : His worke is right , neither intendeth he anie euill against his neighbour ; seeing he dwelleth by him without feare ; and what loseth hee by this ? As the true balance , and weight are of the Lord , & al the weights of the bagge are his worke : So God loueth him that followeth righteousnesse : and with men ; The righteous is more excellēt then his neighbour : and Better is the poore that walketh in his vprightnesse , then hee that peruerteth his wayes , though hee be rich . Yea finally ; The memoriall of the iust shall bee blessed . §. 9. Deceit The kinds Coloured , Direct Priuate , Publike . The iudgement attending it . COntrary to this is Deceit : whether in a colour ; As hee that faineth himself mad , casteth firebrands , arrowes , and mortall things ; so dealeth the deceitfull man , & saith , Am I not in sport ? As this deceit is in the heart of them that imagine euill : so in their hands are Diuers weights , and diuers balances : or directly , Hee that is partner with a theefe , hateth his owne soule , and dangerous are the wayes of him that is greedy of gaine ; much more publiquely , I haue seene the place of iudgement , where was wickednesse ; and the place of iustice vvhere was iniquitie : I thought in mine heart God will iudge the iust and the wicked , yea oft-times speedily ; so as The deceitfull man roasteth not what he tooke in hunting : or if he eate it ; The bread of deceit is sweet to a man , but afterward his mouth shal be filled with grauell . §. 9. Loue To God , rewarded with his loue , with his blessings . To men In passing by offences , In doing good to our enemies . LOue to God : I loue them that loue me : and they that seeke me early shall finde me ▪ & with me , blessings : I cause them that loue me to inherit substance , and I will fill their treasures . 2. To men , 1. Jn passing by offences ; Hatred stirreth vp contentions , but loue couereth all Trespasses , and the shame that arises from them : so that hee onely that couereth a transgression seeketh loue . 2. Jn doing good to our enemies , If hee that hateth thee bee hungry giue him bread to eate ; and if hee bee thirsty , giue him water to drinke . Here therefore doe offend , 1. the contentious . 2. the enuious . §. 10. The contentious whether in raysing ill rumours , or whether by pressing matters too farre . THE first is hee that raiseth contentions among brethren : which once raised are not so soone appeased . A brother offended is harder to win thē a strong city : and their contentions are like the barre of a palace . This is that violent man that deceiueth his neighbour , and leadeth him into the way that is not good , the way of discord : whether by ill rumours ; The fooles lips come with strife ; and as the coale maketh burning coales , and wood a fire , so the contentious man is apt to kindle strife ; and that euen among great ones , A froward person soweth strife , and a talebearer maketh diuision among Princes ; or by pressing matters too farre : When one churneth milk , he bringeth forth butter ; and he that wringeth his nose , causeth blood to come out : so he that forceth wrath , bringeth forth strife , the end wherof is neuer good : for it a wise man contend with a foolish man , whether he bee angry or laugh , there is no rest . §. 11. Enuie The kinds At our neighbour , At the wicked . The effects To others , It selfe . THE second is that iniustice wherby the soule of the wicked wisheth euill , and his neighbour hath no fauour in his eyes ; that moueth him to be glad when his enemie falleth , and his heart to reioyce when hee stumbleth ; and this is a violent euill . 1. To it selfe ; A sound heart is the life of the flesh ; but enuy is the rotting of the bones . 2. To others ; Anger is cruell , and wrath is raging : but who can stand before enuie ? But of all other it is most vniust , when it is set vpon an euill subiect . Fret not thy selfe because of the malitious , neyther bee enuious at the wicked , nor chuse anie of his wayes ; neyther let thine heart bee enuious against sinners , nor desire to bee with them ; for , as their heart imagineth destruction , and their lips speake mischiefe , so the frowarde is an abomination to the Lord ; and there shall bee none end of the plagues of the euill man ; and his light shall bee put out . §. 12. Iustice To man only : First to others 1. in Mercy The qualitie , The gaine of it . LEt not mercy and trueth forsake thee : binde them on thy necke , and write them vpon the table of thine heart ; this suffereth not to stop thine eare at the cry of the poore : yea , the righteous man regardeth the life of his beast ; no vertue is more gainfull : for By mercy and trueth iniquity shall bee forgiuen ; and By this thou shalt find fauor and good vnderstanding in the sight of God and man : Good reason ; For he honoreth God that hath mercy on the poore : yea he makes God his debter ; He that hath meron the poore lendeth to the Lord , and the Lord will recompence him : So that The mercifull man rewardeth his owne soule ; for Hee that followeth righteousnesse and mercy , shall find righteousnesse , and life , and glory ; and therefore is blessed for euer . §. 13. Against mercy offend 1. Vnmercifulnesse , 2. Oppression , Blood-thirstinesse . 1 THat ( not onely ) the rich ruleth the poore , but that the poore is hated of his owne neighbour ; whereas the friends of the rich are many : Of his neighbour ? Yea All the brethren of the poore hate him : how much more will his friendes depart from him ? though he be instant with wordes , yet they will not . 2. There is a generation , whose teeth are as swordes , and their iawes as kniues , to eate vp the afflicted out of the earth . These are they that oppresse the poore to increase themselues , and giue to the rich ; that rob the poore , because he is poore , and oppresse the afflicted in iudgemēt ; that take away the garment in the cold season , & therfore are like vineger powred vpon nitre , or like him that singeth songs to an heauy heart ; That trouble their owne flesh , and therefore are cruell ; An ordinary sinne . I turned and considered all the oppressions that are wrought vnder the Sunne ; and behold the teares of the oppressed , and none comforteth them ; and the strength is of the hand of those that oppresse them , & none comforteth them . None ? Yes surely , aboue . If in a country thou seest the oppression of the poore , and the defrauding of iudgement , and iustice , bee not astonied at the matter ; for he that is hyer then the hyest regardeth , and there bee hyer then they , which will defend the cause of the poore , to cause the oppressour to come to pouerty : in which estate hee shall cry and not be heard . 3. The bloody man is hee which not only doth hate him that is vpright , but laieth wait against the house of the righteous , and spoyleth his resting place ; yea that doeth violence against the blood of a person , Such as will say , Come with vs , wee will lay wait for blood , and lie priuily for the innocent without a cause . We will swallow them vp aliue like a Graue , euen whole ; as those that goe downe into the pit ; But , my sonne , walke not thou in the way with them : refraine thy foot from their path : For their feet run to euill , and make haste to blood-shed . Certainely as without cause the net is spred before the eyes of all that hath wings : So they lay wait for blood , & lie priuily for their liues ; Thus the mercies of the wicked are cruell : But shall they preuaile in this ? The causelesse curse shall not come : The iust man may fall seuen times in a day , but hee riseth vp againe , whiles the wicked shall fall into mischief ; Yea into the same they had deuised : Hee that diggeth a pit shall fall therein ; and he that rolleth a stone , it shall fall vpon him , and crush him to death : for He that doth violence against the blood of a person , shall flee vnto the Graue , and they shall not stay him . §. 14. The second kind of Iustice to others , is Liberality Described , Limited , Rewarded , with his owne , with more . LIberality or beneficēce , is to cast thy bread vpon the waters ; to giue a portion to seuen , and also to eight ; in a word , to giue of his bread to the poore , and not to withhold his goods from the owners thereof ( 1. the needy ) tho there bee power in his hand to doe it , and not to say to his neighbour , Goe and come againe , to morrow I will giue thee , if hee now haue it ; Not that God would not haue vs inioy the comforts he giues vs , our selues ; for , to euery man to whom God hath giuen riches and treasures , and giueth him power to eate thereof , and to take his part , and to inioy his labours , this is the gift of God ; but if the clouds bee full , they will powre out raine vpon the earth , and yet they shall bee neuer the emptier . The liberall person shall haue plentie , and he that watereth , shall also haue raine : yea not onely hee that giueth to the poore , shall not lacke , but shall finde it after many daies ; whereas he that hideth his eies , shall haue manie curses : but , There is that scattereth and is more increased ; thus Hee that hath a good eye is blessed of God. §. 15. The extreams whereof are Couetousnes The descripon of it , The curse . Prodigalitie . THe couetous is he , that is greedy of gaine , that hauing an euill eie , and coueting still greedily , trauelleth too much to bee rich ; and therefore both spareth more then is right , and increaseth his goods by vsury and interest ; There is one alone , & there is not a second , which hath neither sonne , nor brother ; yet is there none end of his trauell , neither can his eyes bee satisfied with riches , neither doth hee thinke for whom doe I trauaile and defraud my soule of pleasures . This man is vnsatiable , like to The horse-leeches two daughters , which cry still , Giue , Giue : especially in his desires ; The Graue and destruction can neuer bee full ; so the eyes of a man can neuer bee satisfied : All the labour of man is for his mouth , and yet the soule is not filled : yea this is the curse that God hath set vpon him ; He that loueth siluer shall not be satisfied with siluer : and he that loueth riches shal be without the fruite thereof ; and whereas the riche mans riches are his strong Citie , hee that trusteth in riches shall fall , and by his sparing commeth surely to pouertie . All this while hee sets his eyes on that which is nothing , and dooth but gather for him , that will be mercifull to the poore : wherefore , Better is a little with right , then great reuenues without equitie . Giue mee not pouerty , nor riches : feed me with foode conuenient for mee , least I be full and denie thee , and saie , vvho is the Lord : or least I bee poore and steale , & take the name of God in vaine . §. 16. Prodigality in Too much expence : whereof The quality , The ende . Carelesness of his estate . THE prodigall is the man that boasteth of false liberalitie , that loueth pastime , and vvine and oyle , that feedeth gluttons , and followeth the idle ; The vnthriftie man and the wicked man walketh with a froward mouth ; Lewde things are in his heart , he imagineth euill at all times ; Therefore ( also ) shall his destruction come speedily , and he shall bee destroyed suddainely vvithout recouerie ; and in the meane time , The riches of vanity shall diminish ; so that hee shall be a man of want ; yea filled with pouertie , and a shame to his Father ; Of this kinde also is hee that is otherwise carelesse of his estate : Be not thou of them that touch the hand , nor among them that are surety for debts : If thou hast nothing to paie ; vvhy causest thou that he should take thy bed from vnder thee . §. 17. Diligence what it is , how profitable in Health , wealth & abūdance Honour . IVstice to a mans selfe , is Diligence ; for hee that trauelleth , trauelleth for himselfe : The diligent is he , who all that his hand shall finde to doe , dooth it with all his power . I haue seene ( indeed ) the trauell , that God hath giuen the sons of men , to humble them thereby , that all things are full of labour , man cannot vtter it ; But what profit hath he that worketh , of the thing wherin hee trauelleth ? Much euerie way : first , Health : The sleep of him that trauelleth is sweete , whether hee eate little or much ; Secondly , wealth : Open thine eyes , and thou shalt be satisfied with bread : yea , The hand of the diligent maketh rich , and his soule shal be fat : and not sufficiency only ; but in all labour there is abundance , but the talke of the lippes bringeth want : yet more , the riches that the diligent man hath , are precious . 3. Honour . A diligent man shall stand before kings , and not before the base sort ; and The hand of the diligent shall beare rule , but the idle shall bee vnder tribute . §. 18. Slouthfulness The properties , The danger of it . THe slouthfull , is he that foldeth his hands , and eateth vp his owne flesh ; That hideth his hand in his bosome , and will not pull it out againe to his mouth ; that turneth on his bed , as a dore turneth on his hinges , and saith , Yet a little steepe , a little slumber , a little folding of the hands to sleepe . Euery thing that hee ought to doe is troublesome , The waie of the slouthfull man is an hedge of thornes ( which hee is loath to set foote in ) : There is a lion without ( saith he ) I shall be slaine in the street : who although herein hee bee wiser in his owne conceit , then seauen men that can render a reason : Yet ( the truth is ) he that ( so much as ) followes the idle , is destitute of vnderstanding . Hee lusteth ( indeed ) & affecteth great things , but his soule hath nought ; so , The verie desire of the slouthfull slayeth him , for his hands refuse to worke . And not onely he that is slothfull in his worke is brother to him that is a great vvaster ; but he that sleepeth ( and Slothfulnesse causeth to fall asleepe ) in haruest , is the sonne of confusion : and Hee that vvill not plovve , because of winter ; shall begge in Sommer , and haue nothing : Loue not sleepe therfore , least thou come to pouertie ; for , what is it , that hence commeth not to ruine ? For , the house : By slouthfulness the roofe of the house goeth to decay , and by idlenes of the hands , the house droppeth thorough For the land ; I passed by the field of the slouthfull , & by the vineyard of the man destitute of vnderstanding ; And loe , it was all growen ouer with thornes , and nettles had couered the face of it ; and the stone wall thereof was broken downe . Then I behelde and considered it well ; I looked vpon it , and receiued instruction ; so in euery respect the slouthfull hand maketh poore . Go to the Pismire therefore thou sluggard , and behold her waies , and bee wise : For , shee hauing no guide , Gouernour , nor Ruler , prepareth her meate in summer , and gathereth her foode in haruest ; How long wilt thou sleepe O sluggard ? when wilt thou arise out of thy sleepe ? Yet a little sleepe , yet a little slumber , yet a little folding of the hands to sleepe : Therfore thy pouerty commeth as a speedie Traueller , and thy necessitie as an armed man. SALOMONS ETHICKES . THE fourth BOOKE . Temperance & Fortitude . Temperance is the moderation of our desires : whether in Diet ; Sobrietie . in words & actions Modestie , & Humilitie . in affectiōs , continencie , refraining of anger . §. 1. Temperance in diet , excesse : how dangerous to Bodie , Soule , Estate . THE temperate in dyet , is hee that refrayneth his appetite , that looks not on the wine when it is red , that puts his knife to his throat , when hee sits with a Ruler ; that when he findes honie , eates but that vvhich is sufficient for him ; least hee should be ouer-full : Jt is true , that a man eateth , and drinketh , and seeth the commoditie of all his labour ; this is the gifte of God : yea , this I haue seene good , that it is comely to eate and to drinke , and to take pleasure in all his labour vvherein hee trauelleth vnder the Sunne , the vvhole number of the dayes of his life vvhich GOD giueth him ; for this is his portion ; God allowes vs to eate our bread vvith ioy ; and drink our wine with a cheerfull heart , and there is nothing better then this , yea there is no profite but this : But not that a man should bee giuen to his appetite ; that hee should seeke in his heart to drawe his flesh to vvine ; or that vvhatsoeuer his eyes desire hee should not withholde it from them : Such a man vvhen hee is full , despiseth an hony-comb ; whereas to the hungrie , euery bitter thing is sweet ; and in his excesse is outrageous : One of the three things , yea foure , for which the earth is moued , and cannot sustaine it self , is a foole vvhen hee is filled vvith meate . Neither doth this prosper , with himselfe . For his bodie ; The satietie of the rich , vvill not suffer him to sleepe : To whome is woe ? to whome is sorrow ? to whom is murmuring ? to whom are woundes without cause ? and to whō is the rednesse of the eyes ? Euen to them that tarry long at the wine ; to them that goe and seeke mixt wine : For his soule ; Looke not on the wine when it is red , and showeth his colour in the cuppe , or goeth downe pleasauntly . In the ende thereof , it will bite like a serpent , and hurt like a cockatrice : Thine eyes shall looke vpon the strange woman , and thy lippes shall speake lewd things : And thou shalt bee as one that sleepeth in the midst of the sea , and as hee that sleepeth in the top of the mast : They haue striken mee ( shalt thou say ) but I was not sicke : they haue beaten mee , but I knewe not vvhen I awooke ; therefore will I seeke it yet still : For his estate , He is like a Citie which is broken downe , and without walles : Keepe not companie therefore vvith drunkards , nor with gluttons ; for the glutton and drunkard shall bee poore , and the sleeper shall bee cloathed with ragges ; and in all these , Wine is a mocker , & strong drinke is raging , and vvhosoeuer is deceiued thereby is not vvise . §. 2. Modestie In words what it requires : that they be few , seasonable . what it profits argues wisedome , giues safetie . In actions . Contrarie to it , Loquacitie , Ill speech , Immoderate mirth . THe modest ( for wordes ) is a man of a pretious spirit , that refraineth his lippes , and spareth his words . The wordes of a modest man are like deepe waters , and the welspring of wisdome like a flowing riuer : but when he doth speak , it is to purpose ; for , The mouth of the iust shal be fruitfull in wisdom : & the lips of the righteous do feed many , yea himself ; A man shal be satiate with good things by the fruite of his mouth ; & with the fruit of a mans mouth his belly shal be satisfied : but still bee speaketh sparingly ; A wise man concealeth knowledge , and a man of vnderstanding will keepe silence : which as it argues him wise ( for euen a foole when hee holdeth his peace is counted wise ; and hee that stoppeth his lippes , as prudent ) ; so it giues him much safetie . Hee that keepeth his mouth , and his tongue , keepeth his foule from affliction ; yea , he keepeth his life ; where contrarily , The mouth of the foole is in the multitude of wordes , it babbleth out foolishnesse ; as it is fedde with it : neither hath hee any delight in vnderstanding , but that which his heart discouereth ; and while he bewrayeth it , The heart of fooles publisheth his foolishnesse : And as he multiplieth words , so in many words there cannot want iniquity : his mouth ( still ) babbleth euill things ; for either he speaketh froward things , or how to lie in wait for blood , or in the mouth of the foolish is the rod of pride ; And what is the issue of it ? He that openeth his mouth , destruction shall bee to him . And hee that hath a naughty tongue shall fall into euill ; for , both it shall be cut out , and the frowardnesse of it is the breaking of the heart . Lastly , A fooles mouth is his owne destruction , and his lips are a snare for his soule . For Actions : The modest shall haue honour : And tho wee need not say , Of laughter , thou art mad , & of ioy , what is this thou doest ; yet Anger is better then laughter , for by a sadde looke the heart is made better . The heart of the wise , therefore , is in the house of mourning , but the heart of fooles is in the house of mirth . Reioyce then , O yong man , in thy youth , and let thine heart cheere thee in the dayes of thy youth , & walke in the wayes of thine heart , and in the sight of thine eyes ; but know , that for all these things God will bring thee to iudgement . §. 3. Humility , Pride — ouerweening Wherein it is , How absurd , How dangerous . scornefulnesse . NExt to the modest , is the humble in spirit ; Hee saith , Surely , I am more foolish then aman , & haue not the vnderstanding of a man in me ; for I haue not learned wisedome , and haue not attained to the knowledge of holy things : But doth he want it ere the more ? No : With the lowly is wisedome , and The eare that hearkeneth to the corrections of life , shall lodge among the wise : Better it is , therefore , to bee of an humble mind with the lowely , then to diuide the spoyles with the proud : for before honour goeth humilitie ; and hee that confesseth and forsaketh his sinnes , shall haue mercy ; yea , the humble of spirit shall inioy glory : and the rewarde of humilitie , & the feare of God , is riches , and glory and life . Contrary whereto ; There is a generation , whose eyes are hautie , and their eye lids are lift vp ; There is a generation that are pure in their owne conceit , and yet are not washed from their filthinesse . Yea , All the wayes of a man are cleane in his own eies : but the Lord pondereth : the spirits ; and not sonnely , but Many men will boast of their goodnes ; but It is not good to eate much honie , so to search their owne glory is not glory ; Let another man prayse thee , and not thine owne mouth ; a stranger and not thy owne lips : This ouer-weening is commonly incident to great men . The rich man is wise in his owne conceit , but the poore that hath vnderstanding can trie him : Hence it is , that he affects singularity ; According to his desire , he that separates himself , will seeke , and occupy himselfe in all wisedome : but Seest thou a man thus wise in his owne conceit , there is more hope of a foole then of him : yea , he is a foole in this : In the mouth of the foolish , is the rod of pride ; I thought , I will be wise , but it went farre from me ; it is farre off , what may it bee ? and that , a wicked foole ; A hautie looke , and a proud heart which is the light of the wicked is sin : If therefore thou hast bene foolish in lifting vp thy selfe , and if thou hast thought wickedly , lay thy hand vpon thy mouth , for God hateth an hauty eye ; yea he so hateth it , that al that are proud in heart , are an abomination to the Lord : and tho hand ioyne in hand , they shall not be vnpunished ; and what punishment shall be bane ? The Lord will destroy the house of the proud man ; and his very pride is an argument of his ruine : Before destruction the heart of a man is haughty : Pride goeth before destruction , and an hie mind before the fall : Before it ? yea with it : When pride commeth , then cōmeth shame . Now the height of pride is scornefulnesse . Hee that is proud and haughty , scornefull is his name , who worketh in the pride of his wrath : and this man despiseth his neighbour , and therefore is destitute of understanding : when the wicked commeth ▪ then commeth contempt ; and with the vile man is reproche , but ▪ of all , him that reproues him : Hee that reproueth a scorner , purchaseth to himselfe shame , and hee that rebuketh the wicked , getteth himselfe a blo● ; therefore Iudgements are prepared for the scorners , and stripes for the backe of fooles ; so , as others are hurt by his sinne ; for a scornefull man bringeth a whole citie into a snare : so they shall bee likewise bettered by his iudgement ; when the scorner is punished , the foolish is wise . §. 4 . Continency of Lust , of Anger , with their cōtraries . OF the first kind , is hee that drinkes the waters of his owne cisterne ; that desires not the beautie of a stranger in his heart ; neither lets her take him with her eye-lids : contrarily , the incōtinent is he that delights in a strange woman , & imbraces the bosome of a stranger ; or she that forsakes the guide of her youth , and forgetteth the couenant of God ; shee lyeth in wait for a pray , and shee increaseth the trangressers amongst men . For a whore is as a deepe ditch , & a strange woman as a narrow pit : Yea , I finde more bitter then death the woman whose heart is as nets and snares , and whose hands as bands : hee that is good before God shall bee deliuered from her , but the sinner shall be taken by her . Of the second , is he that is slow to anger , slow to wrath ; whose discretion differreth his anger , and whose glory is to passe by an offence : which moderation , as it argues him to bee of great wisedome ( for wise men turne away wrath ) so it makes him better then the mightie man , and procures him iust honour ; for It is the honour of a man to cease from strife : cōtrary to which , is he that is of an hasty spirit to be angry ; which as it proues him foolish : ( for anger resteth in the bosom of fooles , and he that is hastie to anger , not onely committeth folly , but exalteth it ) So it makes him dangerous : Anger is cruell , and wrath is raging ; and a furious man aboundeth in trangressions : wherefore make no friendshippe with an angry man , least thou learne his wayes , and receiue destruction to thy soule . §. 5. Fortitude In generall , The specials of it ; Confidence , Patience in Gods afflictiōs , in mens iniuries . FOrtitude is that , whereby The spirit of a man susteines his infirmities ; which makes the righteous bold as a lyon : contrarily the weake of strength is he that is faint in the day of aduersitie ; whose feare bringeth a snare vpon him ; and that , desperate : A wounded spirit who can beare ? which is often caused through guiltinesse : The wicked fleeth , when none pursueth him . Confidence is , to trust in the Lord with all thine heart , and not to leane to thine owne wisedome ; but in all thy wayes to acknowledge him , and to commit thy works to the Lord , and to haue hope in thy death : and tho in other things , The hope that is deferred is the fainting of the heart ; yet in this , hee that trusteth in the Lord shall bee fatte ; for , from hence , not onely his thoughts and wayes are directed , but he receiueth safetie , and protection ; He is a shield to those that trust in him . The horse is prepared for the day of battaile , but saluation is of the Lord. Yea , The name of the Lord is a strong tower : the righteous runneth to it , and is exalted . So that , Hee that trusteth in the Lord , he is blessed ; whereas Hee that trusteth in his owne heart , is a foole : and it is a vaine thing , to boast thy selfe of to morrow ; for thou knowest not what a day will bring forth . Patience is , not to refuse the chastening of the Lord , neither to be grieued with his correction : The patient man , in the day of wealth , is of good comfort , and in the day of affliction considereth , God also hath made this contrary to that , that man should finde nothing after him whereof to complaine : knowing that the Lord correcteth whom hee loueth ; and that the patient abiding of the righteous shall bee gladnesse : Contrarily , The heart of the foole , fretteth against the Lord ; he is carelesse and rageth : but to what purpose ? Man cannot striue with him that is stronger then he : Yea rather , the man that hardeneth his necke when hee is rebuked , shall suddenly bee destroyed , and cannot bee cured : in respect of mens iniuries , He saith not , I will recompence euill ; but waits vpon the Lord , and he shall saue him . In which regard , the patient in spirit that suffers , is better then the proud of spirit , that requites . SALOMONS POLITICKS , Or Common-wealth : 1. BOOKE , His KING , COVNSAILOR , COVRTIER , SVBIECT . Anno Domini , 1609. SALOMONS POLITICKES , or Common-wealth : And , first , HIS KING . §. 1. Degrees must be and are subordinate , hyest not many , but one . and those from God. IN all well ordered gouerments there are degrees , An hyer then the hyest , and yet an hyer then they : and these , of Gods appointment ; not onely in the inferiour rankes , The rich & poore meet , and the Lord is the Maker of them all : but in the supreame : By me Kings raigne ( saith Wisdom ) and Princes decree Iustice : and not they only , but the Nobles & all the Iudges of the earth ; so , it is a iust wonder , that The grashoppers haue no King ; yet they goe forth by bands . And as no King is a iudgement ; so , many : for Because of the Transgression of the land , there are many Princes , many , not only in frequent succession , but in societie of regiment . §. 2. In a King are described Quality of his person Naturall , Morall . Actions . A King must be hie ; as in place , so in bloud : Blessed art thou O Land , vvhen thy King is the sonne of Nobles ; not of any seruile condition ; for , nothing can bee more vncomely , then for a seruant to haue rule ouer Princes : and it is a monster in State , to see seruants ride on horses , and Princes ( of blood ) to walke as seruants on the ground ; neither more monstrous , then intolerable . There are three things for vvhich the earth is mooued , yea foure which it cānot sustein : whereof one is , A seruant when he reigneth . §. 3. Morall qualities Negatiue ; what one he may not be : Not lasciuious , Not riotous , Not hollow and dissembling , Not childish , Not imprudent , Not oppressing . Affirmatiue . ANd as his bloud is heroicall , so his disposition ; not lasciuious . What , O son of my desires , giue not thy strength to women , nor thy wayes : But why should he withhold from his eies whatsoeuer they can desire , and withdrawe his heart from anie ioy ? why may he not haue all the delights of the sonnes of men : as women take captiue ; as Queens and Concubines , and Damosels without number ? This is to destroy Kings ; He shall finde more bitter then death the vvoman whose hart is as nets and snares . Not riotously excessiue ; whether in wine : for It is not for Kings to drink wine , nor for Princes strōg drinke : What , not at all ? To him alone is it not saide , Goe eat thy bread with ioy , and drinke thy wine with a cheerefull heart ? who should eat or drink , or hast to outwarde things more then hee ? Not immoderately : so as he should drinke and forget the decree , and change the iudgement of all the Children of affliction : Or in meat ; for , Woe be to thee ô Land , when thy Princes eate in the morning : and if he be not the master of his appetite , his daintie meates will prooue deceiueable . Not hollow , not double in speeches , in profession : The lip of excellencie becomes not a foole ; much lesse , lying talke a Prince : Not childish ; Wo to thee , O Land , whose King is a child : not so much in age , which hath sometimes proued succesfull ; but in condition : Not imprudent , not oppressing ; two vices conioined : A Prince destitute of vnderstanding is also a great oppressour ; And to conclude , in all or any of these , not wilfully inflexible : A poore and wise childe is better then an old & foolish king , that will no more be admonished . §. 4 Affirmatiue ; what one he must be : To others Iust , Mercifull , slow to anger , Bountifull . In himselfe Temperate , Wise , Valiant , Secret. COntrarily , he must be Temperate . Blessed art thou , O Land , vvhen thy Princes eate in time , for strength and not for drunkennesse : Iust and righteous ; for false balances ( especially in the hand of gouernment ) are an abominatiō to the Lord : but a perfit weight pleaseth him ; A vertue beneficial , both 1 to himself ( for the throne is established by Iustice ) & 2 to the State. Iustice exalteth a Nation ; then which , nothing doth more binde and cheare the hearts of the people : for , When the righteous are in authority the people reioice , but when the wicked beares rule the people sigh : and with truth & iustice , must mercy be ioined inseparably ; for Mercy and truth preserue the King : and his Throne shall be established , also , by mercy . And all these must haue wisdome to menage them : By it , Princes rule , & are terrible to the ill-deseruing . A wise King scattereth the wicked , & causeth the wheele to turn ouer them . To all these must bee added bountie ; A Prince that hateth couetousness shall prolong his daies ; where cōtrarily , A man of gifts destroieth his country : and yet further , a cōquest of his owne passions ; a princely victory : for He that is slowe to anger , is better then the mighty man ; and he that ruleth his owne minde better then hee that vvinneth a Citie ; because of all other , The kings wrath is like the roaring of a lion : and what is that but the messenger of death ? and if it may be , a conquest of all others , through valour . There are three things that order well their going , yea foure are comely in going : wherof the last and principall is , A King against whom no man dares rise vp : Lastly , secrecy in determinations . The heauen in height , and earth in deepnesse , and the kings heart can no man ( no man should ) search out : neyther should it be in any hands , but the Lords ; who as he knowes it , so hee turnes it whither soeuer it pleaseth him . §. 5. His actions common , speciall to his place : To iudge righteously 1. according to the truth of the cause . 2. according to the distresse of the partie , vnpartially . remit mercifully . HIs actions must sute his disposition ; which must be vniuersally holy : for , It is an abhomination to Kings ( of all other ) to cōmit wickedness . Which holinesse alone is the way to all peace : When the waies of a man please the L. he wil make his enimies at peace with him : Peculiarly to his place ; he must first iudge his people : a king that sitteth in the throne of iudgement , chaseth away all euill with his eyes ; & by this , he maintains his country : & while hee doth sit there , A divine sentēce must be in the lips of the king , & his mouth may not transgress in iudgemēt . for , A king that iudgeth the poor in truth , his throne shall be established for euer : Neither may his eare be partially open : which disposition shal be sure to be fed with reports ; for , Of a Prince that harkeneth to lyes , al his seruants are wicked : nor his mouth shut ; especially in cases of distresse : Open thy mouth for the dumbe in the cause of all the children of destructiō : open thy mouth , iudge righteously , & iudge the afflicted & the poore : yet , not with so much regard to the estate of persōs , as the truth of the cause ; for Surely it is not good to condemne the iust in what-euer condition ; nor that Princes should smite such for equity : wherin he shal wisely search into all difficulties . The glorie of God is to pass by infirmities , but the kings honour is to search out a thing ; yet so , as he is not seldome mercifull in execution , Deliuering them that are drawne to death , and preseruing them that are drawne to be slaine : These obserued , it cannot be , that man should rule ouer man to his hurt . SALOMONS COVNSAILOR . Sect. 6. Coūsaile For the soule How giuē : The necessitie of it , The qualitie wise , righteus pleasant . How receiued . For the State. AS where no soueraigntie , so vvhere no counsell is , the people fall ; and contrarily , where many Counsellers are , there is health ; and more then health , Stedfastnes : Counsel for the soule , Where no vision is , the people perish : which requires both holinesse and wisedome : The fruit of the righteous is as a tree of life , and hee that vvinneth soules is is vvise ; and the more vvise the Preacher ( is ) the more hee teacheth the people knovvledge , and causeth them to heare , and searcheth forth , and prepareth many parables : & not only an vpright writing ( & speaking ) euen the word of truth ; but pleasant words also ; so that the sweetness of the lips increaseth doctrine ; & not more delightfull , then effectual : for , The wordes of the wise are like goades , and nayles fastned by the masters of the assemblies , that are giuen by one Pastour : which againe , of euery hearer , challenge due reuerence & regard ; who must take heed to his foot , when he entreth into the house of God , and bee more neere to heare , thē to giue the sacrifice of fooles : for , He that despiseth the word , shall be destroyed : but hee that feareth the commaundement , shall be rewarded . §. 7. In a Counsellour of State , or Magistrate , is required Wisdom , Discussing of causes , Prouidence , and working according to knowledge . Pietie , Iustice , and freed from Partialitie , Bribes , Oppression ▪ WIthout Counsell , all our thoughts ( euen of policie & state ) come to nought : but in the multitude of Counsellors is stedfastnes : & no lesse in their goodnes ; 〈…〉 their wisdom , which alone giv's strength to the owner , aboue ten mighty princ . that are in the city ; a vertue , which tho it resteth in the heart of him that hath vnderstanding , yet is knowne in the mids of fooles . For wisedome is in the face of him that hath vnderstanding , and in his lippes : for , howsoeuer he that hath knowledge spareth his words , yet the tongue of the wise vseth knowledge aright ; and the foole cannot open his mouth in the gate ; and therefore is vnfit for authoritie . As snowe in summer , and raine in haruest ; so is honor vnseemely for a foole . And tho it bee giuen him ; how ill it agrees ? As the closing vp of a precious stone in an heape of stones , so is he that giues glory to a foole . From hence , the good Iusticer both carefully heareth a cause , knowing , that He which answereth a matter before he heare it , it is a folly and shame to him ; and that related on both parts ▪ for Hee that is first in his owne cause is iust : then commeth his neighbour and maketh inquirie of him ; and deepely sifteth it : else he loseth the truth ; for The counsel of the heart of a man is like deepe waters : but a man that hath vnderstanding will draw it out . From hence , is his prouidence for the common good ; not onely in seeing the plague , and hiding himselfe , but in deliuering the city : and as hee foreseeth , so hee worketh by knowledge : and not in peace only ; as , The words of the wise are more heard in quietnesse , then the cry of him that ruleth among fooles ; but in warre : A wise man goeth vp into the city of the mighty , and casteth downe the strength of the cōfidence thereof . For , wisedome is better then strength , yea then weapons of warre ▪ I haue seene this wisdome vnder the sun , and it is great vnto mee ; A little citie and fewe men in it , and a great king came against it , and compassed it about , and builded forts against it ; and there was found , in it , a poore and wise man , and he deliuered the city by his wisdome : neither can there be true wisedome in any Counsellour , without piety . The wise man feareth , & departs from euill ; being well assured , that there is no wisdome , nor vnderstanding , nor counsel against the Lord ; & that , Man cānot be established by wickednes : and indeed bow oft doth God so dispose of estats that the euil shal bow before the good , & the wicked at the gates of the righteus ? neither is this more iust with God , the● acceptable with men ▪ for , when the righteous reioice , there is great glory , & whē they are in authority the people reioice ▪ cōtrarily , whē the wicked comes on , and rises vp , & beares rule , the mā is tried ; the good hide thēselues , & all the people sigh : & the righteous man falling down before the wicked , is like a troubled Well , and a corrupt spring . Neither is iustice lesse essentiall , then either ; for to do iustice and iudgement is more acceptable to the Lord , then sacrifice : To know faces , therefore ( in a iudge ) is not good ; for that man will transgresse for a peece of bread ; much lesse to accept the person of the wicked , to cause the righteous to fall in iudgement : Hee that saith to the wicked thou art righteous , him shall the people curse , and the multitude shall abhorre him : Yea yet byer ; Hee that iustifieth the wicked , & condēneth the iust ▪ both are an abomination to the Lord. Wherefore , howsoeuer . The wicked man taketh a gift out of the bosome , to wrest the wayes of iudgemēt ; and commonly , A mans gift inlargeth him , and leadeth him ( with approbation ) before greatmen : yet he knoweth , that the reward destroyeth the heart ; that the acceptance of it is but the robbery of the wicked ; which shall destroy them , because they haue refused to execute iudgement : he hateth gifts , then , that he may liue , and it is a ioy to him to doe iudgement : He doth vnpartially smite the scorner , yea seuerely punish him , that the wickedly foolish may beware and become wise . And wheras Euery way of a man is right in his owne eyes , and a false record will speake lies , and vse deceit ; he so maketh inquirie , that a false witnes shall not be vnpunished : and he that speaketh lies shall perish : Lastly , his hand is free from oppression of of his inferiors : which as it makes a wiseman mad ; so the actor of it , miserable : for Hee that oppresseth the poore , reproueth him that made him ; and if the afflicted bee opprest in iudgement , the Lord will defend their cause , & spoile the soule ▪ that spoyleth them ; and vpon all occasions , 〈◊〉 so determineth , that they shal kisse the lippes of him that answereth vpright words . SALOMONS COVRTIER §. 8. Must be Discreet , Religious , Humble , Charitable , Diligent , Faithfull . IN the light of the Kings countenance is life , and his fauour is as the cloud of the latter raigne , or as the deaw vpon the grasse : which that the Courtier may purchase ; he must be 1. Discreet : The pleasure of a king is in a wise seruant , but his wrath shall bee towards him that is lewd ; 2. Religious , both in heart , Hee that loueth purenesse of heart for the grace of the lips the king shal be his friend : & in his actions , Hee that seeketh good things getteth fauour ; in both which , the righteous is more excellent then his neighbour : and besides these , humble ; The reward wherof is glory : for , before glory goeth humilitie . He dare not therefore boast himselfe before the king , and thrust himselfe ouer-forward in the presence of the Prince , whom his eyes doe see : whom if he see moued , he pacifieth by staying of anger , and by a soft answer breaketh a man of bone ; not aggraunting the faults of others : He that couereth a transgression seeketh loue ; but hee that repeateth a matter separateth the Prince . To these , he is diligent , taking heed to the mouth of the King ; & therfore worthily standeth before kings , and not before the base sort : and withall , true and faithfull ; when he vndertakes anothers suite he lingers not : knowing , that The hope that is differred is the fainting of the heart ; and tho A bribe or reward is as a stone pleasant in the eyes of them that haue it , and prospereth whither soeuer it turneth , ( for , euery man is a friend to him that giueth gifts ) : yet he accounteth the gathering of treasures by a deceitfull tongue , to be vanitie , tossed too and fro , of them that seeke death . SALOMONS SVBIECT . §. 9. His Duery to His Prince ; Reuerence , Obedience . Fellow Subiects . EVery gouernment presupposeth Subiects . In the multitude of the people is the honour of the King ; and for the want of people , commeth the destruction of the Prince : Of whom God requires , in respect of the Prince , Reuerence , Obedience ; That they should reuerence , and seeke the face of the Prince ; not cursing the King , so much as in their thought , nor the rich in their bedchāber ; but fearing the Lord , and the King , and not meddling with the seditious , which onely seeke euill . For , as the foule of the heauen shall cary the voice , and the master of the wing declare the matter : so ( for reuenge ) a cruell messenger shall be sent against them ; their destruction shall arise suddenly , and who knoweth their ruine ? For their due homage therefore and obedience to lawes , they take heede to the mouth of the King , and the word of the oath of God ; and if a law bee enacted , they violate it not , nor striue for innouation . Hee that breakes the hedge , a serpent shall bite him . He that remoueth stones , shall hurt himselfe thereby : and hee that cutteth wood shall bee in danger thereby . And if they have offended , they haste not to goe forth of the princes sight , nor stand in an euill thing : for he will doe what-euer pleaseth him ; but rather if the spirit of him that ruleth rise vp against them , by gentlenesse pacifie great sinnes . §. 10. To his fellow Subiect , In respect of more publike society , is required , 1. Regard to Superiors in Estate , Desert . Inferiors , Equals . 2. Commer●● more priuate societie , Iust maintenance of each mans proprietie , Truth of friendship . IN respect of themselues , he requires due regard of degrees : whether of superiors . The rich ruleth the poore ; and as the fi●ing potte is for siluer , and the fornace for golde , so is euery ma●otryed according to his dignifie ; so as they that come from the holy place be not forgotten in the city where they haue done right : or whether of inferiors ; for , A poore man , if he oppresse the poore , is like a raging raine that leaueth no food ; yea ( lesse then oppression ) He that despiseth his neighbour is both a sinner and destitute of vnderstanding : or lastly , of equals ; & therin , quiet & peaceable demeanure , not striuing with others causelesse ; not to begin cōentions , for , The beginning of strife is as one that openeth the waters ; therefore ere it bee meddled with , hee leaueth off ; and being prouoked , debateth the matter with his neighbor . And as he goes not forth hastily to strife : so much lesse doth hee take part in impertinent quarrells : He that passeth by , and meddleth vvith the strife that belonges not to him , is as one that takes a dog by the care ; and one of the sixe things that God hates , is he that rayseth vp contentions among neighbours . Secondly , mutuall commerce , and interchange of commodities ; without which , is no liuing : The abundance of the earth is ouer all : and the King consists by the field that is tilled . The husbandman therefore must till his land , that hee may bee satisfied with bread ; for , much increase commeth by the strēgth of the Oxe : and moreouer , he must sell corn , that blessings may be vpō him ; which if he withdrawe , the people shall curse him ; so that , the slothfull man vvhose field is ouergrowen with thornes , and nettles , is but an ill member : And againe , the Merchant must bring his wares from farre ; and each so trade with other , that both may liue . They prepare bread for laughter , & wine comforts the liuing ▪ but siluer answereth to all . F●r lesse publicke society , it required due reseruation of proprietie ; not to remoue the ancient boundes which his fathers haue made ; not to enter into the field of the fatherless ; for ▪ he that redeemeth thē is mighty , not to increase his riches by vsury and interest , not to hasten ouer-much to be rich : for such one knoweth not that pouerty shall come vpon him ; & that an heritage hastily gotten in the beginning , in the ende thereof , shall not bee blessed : and that in the meane time , The man that is greedie of gaine troubleth his own house . 2. Truth of friendship . A man that hath friendes , ought to showe himselfe friendly : for a friend is neerer then a brother ; Thy owne friend therefore , and thy fathers friend forget thou not : for whether hee reprooue thee ; The woundes of a louer are faithfull or whether hee aduise ; As Oyntment and Perfui●●e reioyce the heart , so doth the sweetnesse of a mans friend by hearty counsell : or whether he exhort ; Iron sharpens iron , so doth a man sharpen the face of his friend ; and all this , not in the time of prosperity onely , as commonly , Riches gather manie friends , and the poore is separated from his neighbour : but contrarily , A true friend loueth at all times , & a brother is born for aduersitie ; in all estates therfore , as the face in the water answers to face , so the hart of man to man ; who yet , may not bee too much pressed : Withdrawe thy foot from thy neighbors house , least he be wearie of thee , and hate thee ; neither enter into thy brothers house in the daie of thy calamitie : nor againe , too forward in profering kindnesse to his owne losse ; A man destitute of vnderstanding toucheth the hand , and becommeth suretie for his neighbour : If therefore thou art become surety for thy neighbour ( much more if thou haue strikē hands with the strāger ) thou art snared with the wordes of thine owne mouth , thou art euen taken with the words of thine owne mouth . Doe this now my sonne , seeing thou art comne into the hand of thy neighbour ( not hauing taken a pledge for thy suretiship ) goe and humble thy selfe and solicit thy friends , Giue no sleepe to thine eyes , nor slūber to thine ey lids . Deliuer thy self as a Doe from the hand of the hunter , & as a bird from the hand of the fowler ; & take it for a sure rule , He that hateth suretiship is sure . SALOMONS OECONOMICKS , or Gouernment of the FAMILY . 1. HVSBAND , WIFE . 2 PARENT , CHILDE . 3. MASTER , SERVANT . Anno Domini , 1609. SALOMONS OECONOMICKS , Or FAMILY . §. 1. The head of the Family in whome is required , Wisedome , Stayednesse , Thrift . THe man is the head , and guide of the family ; Jn whom wisdome is good with an inheritance : for Through wisedome an house is builded , and established : which directs him to doe all things in due order ; first , to prepare his worke without , and then after to builde his house ; and there-with , stayednes . For , as a bird that wandreth frō her neast , so is a man that wandreth from his owne place ▪ and ( which is the chief stay of his estate ) thriftiness ; for , He that troubleth his owne house ( by excesse ) shall inherit the winde : and the foole shal be seruant to the wise in hart : for which purpose , he shall finde , that The house of the righteous shall haue much treasure , while the reuenues of the wicked is but trouble : or if not much ; yet , Better is a little with the feare of the Lord , then great treasure and trouble therewith : Howsoeuer , therefore , let him bee content with his estate : Let the lambes be sufficient for his cloathing ; and let the goates bee the price of his fielde . Let the milke of his goates bee sufficient for his foode , for the food of his family , and the sustenance of his maydes : and if hee haue much reuenue ; let him looke for much expence . For , When goods increase , they are increased that eat them : and what good commeth to the owners therof , but the beholding therof vvith their eyes ? THE HVSBAND : §. 2. Who must beare himself wisely , chastly , quietly , and cheerefully . HE that findeth a vvise , findeth a good thing , and receiueth fauour of the Lord : Who must therefore behaue himselfe , 1. wisely , as the guide of her youth : as the heade to which shee is a crowne : 2. chastely . Drink the water of thy owne Cistern , and the riuers out of the midst of thine owne Well . The matrimoniall loue must be pure , and cleare , not muddy and troubled ; Let thy fountaines flowe forth , and the riuers of waters in the Streets ; the sweet & comfortable fruits of blessed marriage , in plentifull issue : But let them bee thine alone , and not the strangers with thee . This loue abides no partners : for , this vvere to giue thine honour vnto others , and thy strength to the cruell ; so should the stranger be filled with thy strength , and ( as the substance will be with the affections ) thy laboures should bee in the house of a stranger ; and thou shalt mourne ( which is the best successe heereof ) at thine ende , vvhen thou hast consumed ( besides thy goods ) thy flesh , and thy body , and say : How haue I hated instruction , and mine heart despised correctiō . I was almost plunged into all euill , of sinne and torments , and that which is most shamefull , in the midst of the assembly , in the face of the world . Let therfore that thy owne fountaine be blessed , and reioice with the wise of thy youth : Let her be as the louing Hinde , and pleasant Roe ; let her breasts satisfie thee , at all times , and erre thou in her loue continually ; For why shouldst thou delight my sonne , in a strange woman ; or ( whether in affection , or acte ) embrace the bosome of a stranger ? For , the vvayes of man are before the eyes of the Lord , and hee pondereth all his pathes : and if thy godlesnesse regarde not that , yet for thy owne sake , Desire not her beautie in thy heart , neyther let her take thee with her eie-lids ; for , because of the whorish woman , a man is brought to a morsell of bread , yea to the very huskes : and more then that ; a VVoman will hunt for the precious life of a man. Thou sayest , thou canst escape this actuall defilement . Can a man take fire in his bosome , and his cloathes not bee burnt ? Or can a man goe vpon coales , and his feete not bee burnt ? So , hee that goeth in , to his Neighbours Wife , shall not bee innocent , vvhosoeuer toucheth her : This Sinne is farre more odious then thefte : For , men doo not despise a Thiefe when hee steales to satisfie his soule , because hee is hungrie . But if hee be found , hee shall restore seauen folde , or he shall giue all the substance of his house ; and it is accepted . But , hee that commits adultery with a woman , is mad : he that would destroy his owne soule , let him doe it : For , he shall finde a wounde and dishonour , and his reproache shall neuer bee put avvaie : Neither is the daunger lesse then the shame . For , ielousie is the rage of a man : therefore ▪ the wronged husband will not spare , in the day of vengeance . Hee cannot beare the sight of any raunsome ; neither will he consent to remit it , tho thou multiplie thy giftes . And tho Stollen waters be sweet , and hid bread be pleasant to our corrupt taste ; yet , the adulterer knowes not that the dead are there : and that her guests are in the deepes of hell , that her house tendeth to death ; And howsoeuer her lips drop as an hony-combe , and her mouth is more soft then oyle ; yet the end of her is bitter as wormewood , & sharpe as a two edged sword : her feete goe downe to death , and her steps take hold of hell : yea , The mouth of the strange woman is a deepe pit , and hee with whom the Lord is angry shall fall into it . 3. Quietly and louingly : for , Betteris a dinner of green herbs where loue is , then a stalled oxe , and hatred therewith . Yea , Better is a dry morsell , if peace be with it ; then an house full of sacrifices with strife . And if he find sometime cause of blame ; The discretion of a man differreth his anger , and his glory is to passe by an offence : and onely He that couereth a transgression , seeketh loue : Reioyce with thy wife , whom thou hast loued all the dayes of the life of thy vanitie , which God hath giuen thee vnder the Sunne . For , this is thy portion in this life , and in the trauels wherein thou labourest vnder the Sunne . THE WIFE . §. 3. She must be 1. Faithfull to her husband ; Not wanton . 2. Obedient , 3. Discreet , 4. Prouident and hous-wife-like . A Vertuous Wife is the Crowne of her husband : Who shall finde such a one ? for her price is farre aboue the pearles . Shee is true to her husbands bedde ; such as the heart of her husband may trust to , as knowing that she is tied to him by the couenant of God ; not wanton and vnchaste : such one as I once saw from the window of my house : I looked through my window , & saw among the fooles , & considered among the children a yong man wanting wit , who passed through the streete by her corner , and went toward her house , in the twi-light , in the euening , when the night began to bee blacke and darke , so as hee thought himselfe vnseene ; and behold there met him ( the same he sought for ) a woman with an harlots fashion , and close in heart , as open in her habite . She is babbling and peruerse ; whose feete ( contrary to the manner of all modest wiues , which onely attaine honour ) cannot abide in her house ; but are ouer gadding . Now shee is without the gates , now in the streetes , and lyeth in wayte in euery corner ; or at the least , sitteth at the doore of her house , on a seat in the hie places of the city : so she ( not staying to be solicited ) caught him by the necke , and kissed him , and with an impudent face , said vnto him , I haue the flesh of peace offrings , ( both good cheere , and religion pretended ) this day haue I paid my vowes : therefore I came foorth , on purpose to meete thee , that I might earnestly seeke thy face , of all others ; and now , how happy am J that J haue found thee . I haue decked my bedde with ornaments , with curtaines , and strings of Egypt . I haue perfumed my bedde with myrrhe , aloes , and cinnamon , that wee may lie sweet ; Come goe , let vs take our fill of loues , vntill the morning , let vs take our pleasure in dalliance ; feare nothing , For my husband is not at home , hee is gone a iourney farre off , neither needest thou to doubt his returne ; for he hath taken with him a bagge of siluer , and will come home at his set day : sooner hee cannot ; this shee said : what followed ? By the abundance of the sweetnesse of her speech , shee caused him to yeeld : and with the flatterie of her lippes , she intised him ; and straight wayes hee followes her as an oxe goeth to the slaughter , and as a foole to the stockes for correction , till a dart strike through his liuer , the seate of his lust : or as a birde hasteneth to the snare , and knoweth not that it is against his owne life : thus shee doeth , and when her husband returnes , shee wipeth her mouth , and saith I haue not committed iniquitie . ( 2. ) She is duetifull and obedient ; by a soft answere appeasing wrath : not hatefull ; for whom , a whole world is mooued ; not stubborne , not quarellous : for , the contentions ( and brawlings ) of a wife , are like a continuall dropping in the day of raine ; a discomfort to the husband , a rotting to the house . So , It is better to dwell in a corner of the house top , then with a contentious woman in a wide house . And tho , for society , Two bee better then one ; yet It is better to dwell alone in the wildernesse , then with a contentious , and angry woman . For , herein as his griefe cannot be auoyded , so his shame cannot bee conceiued . For , Hee that hideth her , hideth the winde ; and she is as oyle in his right hand , that vttereth it selfe . §. 4. The good hous-wife ( Pro. 31. ) set foorth by her Actions , In her owne persō ; Labours , Bargaines , Liberall prouision , for Her selfe , The poore , Her family ; husband seruants . In the ouersight of her family . Speeches , Disposition . 3. SHe is moreouer prudent , and discreet . A wise woman buildeth her house ; but the foolish destroyeth it with her owne hands : and As a ring of gold in a swines snowt , so is a faire woman which lacketh discretion . 4. Lastly , shee is carefull and hous-wifelike ; so as She will doe her husband good , and not euill , all the dayes of her life : For , as for her actions , in her owne person , whether you looke to her labours ; Shee seeketh wooll and flaxe , and laboureth cheerefully with her hands . She riseth while it is yet night : She girdeth her loynes with strength , and strengtheneth her armes . Shee putteth her hands to the wheele ; and her hands handle the spindle : or whether , to her bargaines ; She considereth a field , and getteth it , and with the fruit of her handes she planteth a vineyard . Shee is like the shippe of merchants , shee bringeth her food from farre ; shee feeleth that her merchandise is good , her candle is not put out by night : shee maketh sheets & selleth them , and giueth girdles vnto the merchants ; or whether , to her liberall prouision ; For her husband , who is knowen in the gates ( by her neate furnishing ) when hee sits with the Elders of the land ; 2. For her selfe , Shee maketh her selfe carpets : fine linnen & purple is her garment ; 3. For her seruants , Shee feareth not the snow for her family , for all her familie is clothed with scarlet ; 4. For the poore , Shee stretcheth out her hands to the poore , and putteth foorth her hands to the needy ; For her ouersight of her familie , she giueth the portion to her household , and the ordinary ( or stint of work ) to her maids : she ouerseeth the wayes of her household , and eateth not the bread of idlenesse . For her speeches ; she openeth her mouth with wisedome , and the lawe of grace is in her tongue . Lastly , Strength and honour is her clothing , and in the latter day shee shall reioyce . So worthie shee is in all these , that her owne children cannot containe , but rise vp and call her blessed ; and her husband shall prayse her , and say , Many daughters haue done vertuously , but thou surmountest them all : Fauour is deceitfull , and beautie is vanitie ; but a woman that feareth the Lord , shee shall be praised : Since therefore shee is so well deseruing , Giue her of the fruit of her owne hands , and let her owne workes prayse her . PARENTS : §. 5. Who owe to their children Prouision , Instruction , Correction . PArents and Children are the next payre ; which doe giue much ioy to each other : Childrens children are the Crowne of the elders , and the glory of the children are their fathers : To which purpose , the Parent oweth to the Childe , 1. Prouision . A good man shall giue inheritance to his childrens children . All the labour , wherein hee hath trauelled , he shall leaue to the man that shall be after him . And who knoweth whether hee shall be wise or foolish : yet shal he rule ouer all his labour wherein hee hath laboured , and shewed himselfe wise , vnder the sunne . Here are therefore two grosse vanities , which I haue seene : the one , There is one alone , & there is not a second , which hath neither sonne nor brother : yet is there none end of his trauell , neither can his eye be satisfied with riches ; neither doth he thinke , for whom do I trauell , and defraud my soule of pleasure . The other , contrary ; riches reserued to the owners thereof for their euill . And these riches perish in his euill business ; and he begetteth a sonne , and in his hand is nothing . 2. Instructiō and good education : for , He that begetteth a foole ( whether naturally , or by ill breeding ) begetteth himselfe sorrow : and the father of a foole can haue no ioy . And therefore , Teach a child in the trade of his way : and when he is olde , hee shall not depart from it . 3. Correction : He that spareth his rodde , hateth his sonne : but he that loueth him , chasteneth betime ; for foolishnesse is bound in the heart of a child : the rodde of correction shall driue it from him : yea , there is yet great benefit of due chasticement ; for , The rodde and correction giue life : but a child set at libertie makes his mother ( who is commonly faulty this way ) ashamed ; yea , more them shame , death and hell follow to the child vpon indulgence : ( onely ) If thou smite him with the rod , hee shall not die : if thou smite him with the rod , thou shalt deliuer his soule from hell . Tho thy sonne therefore be tender and deare in thy sight ; Correct him , and hee will giue thee rest , and will giue pleasures to thy soule : wherefore , Chasten him while there is hope ; and let not thy soule spare , to his destruction . The sonne that is of a great stomach , shall indure punishment : and tho thou deliuer him , yet thou shalt take him in hand againe . CHILDREN : §. 6. Their duties ; obedience to instructions , cōmandements . submission to correction . care of their Parents estate , of their owne carriage . A Wise Sonne reioyceth the Father , and The Father of the righteous shall greatlie reioyce ; vvhereas , The foolish is the calamitie of his Parents : Contrarilie , if thou bee a wise sonne , or louest wisdome , thy father & thy mother shall be glad , and she that bare thee shall reioice . Such a one is , first , Obedient ; for , A wise son will heare and obey the instruction of his father , and not forsake his mothers teaching ; yea , in euery command , he will obey him that begot him , and not despise his mother when she is olde ; not vpon any occasion cursing his parents ( as there is a generation that doth ) : for , He that curseth his father , or mother , his light shall be put out in obscure darkness ; not mocking & scorning them ; for , The eye that mocketh his father , and despiseth the instruction of his mother , the rauens of the vally shall picke it out , and the young Eagles eate it : and not obedient to counsell only , but to stripes ; Hee that hateth correction is a foole : and he that regardeth it , is prudent . For , those corrections that are for instruction , are the waie of life : therfore , hee that hateth them shall die . Secondly , Carefull both 1 of their estate : He that robbeth his father & mother , and saith it is no transgression , is a cōpanion of a man that destroieth ; and 2 of his owne carriage : for a lewde and shamefull childe destroyeth his father , and chaseth away his mother . Let therefore euen the childe showe himselfe to bee knowen by his dooings , whether his worke be pure and right : so his fathers reynes shall reioice , when he speaketh & doth righteous things . The MAISTER , & SERVANT . §. 7. The master must be Prouident for his seruant : Not too seuere , too familiar . The seruant must be faithfull , diligent . THe seruant is no small commodity to his master . Hee that is despised , & hath a seruant of his own is better then he that boasts ( whether of gentry , or wealth ) & wanteth bread . The master , therefore , must prouide sufficiency of foode for his family , and sustenance for his maydes : who also as hee may not bee ouer-rigorous in punishing , or noting offences ; sometimes not hearing his seruant , that curseth him : so not too familiar ; for he that delicately bringeth vp his seruant from his youth , at length he wil be as his sonne . He must therefore be sometimes seuere , more then in rebukes ; ( For , A seruant will not bee chasticed with words : and tho he vnderstand , yet he will not regarde ) yet so , as hee haue respect euer to his good deseruings . A discreet seruant shall rule ouer a levvde sonne : and he shall diuide the heritage among the brethren . Jn answer whereto , the good seruant must bee faithfull vnto his master ; As the colde of snovve in time of haruest , so is a faithful messenger to them that send him , for he refresheth the soule of his master . A wicked messenger falleth into euil : but a faithfull ambassadour is preseruation ; and 2 diligent , Whether in his charge ; Be diligent to knowe the estate of thy flock ( or rather , the face of thy cattel ) and take heed to the heardes : or in his attendance , Hee that keepeth his fig-tree shall eate of the fruite of it : so hee that carefully waiteth on his master , shall come to honour , where contrarily , in both these , As vinegar to the teeth , and smoke to the eyes : so is a slouthfull messenger to them that send him . FINIS . AN OPEN AND plaine Paraphrase , vpon the SONG OF SONGS , Which is SALOMONS . By IOS . HALL . Anno Domini , 1609. TO THE RIGHT HONOVRABLE , MY Singular good Lord & Patron , EDVVARD Lord Denny , Baron of Waltham , All Grace & Happinesse . RIGHT HONOVRABLE : WHen I would haue withdrawen my hand from diuine Salomon : the heauenly elegance of this his best Song drewe me vnto it ; and would not suffer me to take off mine eies , or pen. Who can read it with vnderstanding , & not bee transported from the world ; from himselfe ? and be any other where , saue in heauen , before his time ? I had rather spende my time in admiration , then Apology : Surely , heere is nothing that sauours not of extasie , and spirituall rauishment ; neither was there euer so high and passionate a speculation deliuered by the spirit of God , to mankind : which by how much more diuine it is , by so much more difficult : It is wel , if these mysteries can be found out by searching . Two things make the Scriptures hard : Prophecies , Allegories ; both are met in this : but the latter so sensibly to the weakest eyes , that this whole Pastoral-mariage-song ( for such it is ) is no other then one Allegory sweetly continued : where the deepest things of God are spoken in riddles , how can there be but obscurity & diuers construction ? All iudgements will not ( I know ) subscribe to my senses ; yet I haue beene fearefull and spiritually nice in my choice , not often dissenting from all interpreters ; alwaies , from the vnlikeliest . It would bee too tedious to giue my account for euery line : let the learned scanne and iudge . What-euer others censures be , your Honours was fauourable ; and ( as to all mine ) full of loue and incouragement . That , therefore , which it pleased you to allow from my penne , vouchsafe to receiue from the Presse ; more common , not lesse deuoted to you . What is there of mine that doth not ioy in your name , and boast it selfe in seruing you ? To whose soule and people , I haue long agone addicted my selfe , and my labours ; and shall euer continue Your Lordships , in all humble & vnfained dutie , IOS . HALL . SALOMONS Song of Songs , paraphrased . CHAP. I. Dialog . The Church , to CHRIST . OH that he would bestovve vpon me the comfortable testimonies of his loue , and that hee would vouchsafe me yet a neerer coniunction with himselfe ; as in glory hereafter , so for the meane time in his sensible graces . For , thy loue , O my Sauiour , and these fruites of it , are more sweet vnto me , then all earthly delicates can bee to the bodily taste . Yea , so wonderfully pleasant are the sauours of those graces that are in thee , wherewith I desire to be indued ; that al , whom thou hast blessed with the sense thereof , make as high and deare account of thy Gospell , vvhereby they are wrought , as of some precious oyntment , or perfume : the delight whereof is such , that ( heereuppon ) the pure and holy soules of the faithfull , place their whole affection , vpon thee . Pull me therefore out from the bondage of my sinnes : deliuer mee from the world , and doe thou powerfully incline my will , and affections toward thee : and in spight of all tentations , giue mee strength to cleaue vnto thee ; and then both I , and all those faithfull children thou hast giuen me , shall all at once with speede and earnestnesse walke to thee , and with thee : yea , when once my royall and glorious husband hath brought mee both into these lower roomes of his spirituall treasures on earth , and into his heauenlie chambers of glorie , then will we reioyce and bee glad in none , but thee ; which shalt be all in all to vs : then will wee celebrate and magnifie thy loue , aboue all the pleasures we found vpō earth ; for , all of vs thy righteous ones , both Angels and Saints , are inflamed with the loue of thee . Neuer vpbraid mee ( O ye forraine congregations ) that I seeme in outward appearance discoloured by my infirmities , and duskish with tribulations : for , what soeuer I seeme to you , I am yet inwardly wel-fauoured in the eyes of him , whom I seeke to please ; and tho I bee to you blacke like the tents of the Arabian shepherds : yet to him and in him , I am glorious and beautiful , like the curtains of Salomon . Looke not therefore disdainefully vpon me , because I am blackish , & darke of hew : for , this colour is not so much naturall to me ; as caused by that continuall heate of afflictions wherewith I haue bene vsually scorched : neither this , so much vpon my owne iust desert , as vpon the rage and enuie of my false brethren , the World : who would needs force vpon me the obseruation of their idolatrous religions , and superstitious impieties ; through whose wicked importunitie , and my owne weakenesse , I haue not so intirely kept the sincere truth of God committed to me , as I ought . Now therfore , that I am some little started aside from thee , O thou whom my soule notwithstanding dearely loueth , shew me , I beseech thee , where , and in what wholesome & diuine pastures thou ( like a good shepherd ) feedest , & restest thy flockes with comfortable refreshings , in the extreamity of these hot persecutiōs : for , how can it stand with thy glory , that I should through thy neglect , thus suspiciously wander vp and downe , amongst the congregations of them that both command & practise the worship of false gods . CHRIST , to the Church . IF thou know not , ô thou my Church , whō I both esteeme and haue made most beutifull by my merits , and thy sanctification : stray not amongst these false worshippers , but follow the holy steps of those blessed Patriarchs , Prophets , Apostles , which haue bin my true & ancient flocke ; who haue both knowen my voice , & followed me : & feed thou my weake & tender ones with this their spirituall food of life ; far aboue the carnall reach of those other false teachers . Such is mine estimation of thee , O my Loue , that so farre as the choisest Egyptian horses of Pharaoh , for comely shape , for honourable seruice , for strength and speed , exceed all other , so farre thou excellest all that may be compared with thee . Those parts of thee , which both are the seats of beauty , and most conspicuous to the eye , are gloriously adorned with the graces of my sanctification ; which are for their worth as so many precious borders of the goodliest stones , or chaines of pearle . And tho thou be already thus set forth : yet I and my father haue purposed a further ornament vnto thee , in the more plentifull effusion of our spirit vpon thee : which shal be to thy former deckings , in stead of pure gold curiously wrought with specks of siluer . The Church . BEhold ( O yee daughters ) euen now , whiles my Lord and King seemes farre distant from me , & sits in the throne of heauen amongst the companies of Angels ( who attend around vpon him ) yet now doe I find him present with mee in spirit ; euen now , the sweet influence of his graces , like to some precious ointmēt , spreds it selfe ouer my soule ; and returnes a pleasant fauour into his owne nosthrils . And tho I bee thus delightful to my Sauiour , yet nothing so much as he is vnto me : for loe , as some fragrant pomander of myrrhe , laid betweene the brests , sends vp a most cōfortable sent ; so , his loue , laid close vnto my heart , doth still giue me continual & vnspeakable refreshings . Or if any thing can bee of more excellent vertue , such smell as the clusters of cypersberries , within the fruitfulst , pleasantst , & richest vineyards , & gardēs of Iudaea , yeeld vnto the passengers ; such and more delectable doe I finde the sauour of his grace to me . CHRIST . NEither doest thou on my part lose any of thy loue , O my deare Church : for , behold ; in mine eies , thus clothed as thou art with my righteousnesse , oh how faire & glorious thou art ; how aboue all comparison glorious and faire ! thine eies ( which are thy seers , Prophets , Apostles , Ministers ) and those inward eyes , whereby thou seest him that is inuisible , are full of grace , chastity , simplicitie . The Church . NAy then ( O my sweet sauiour and spouse ) thou alone art that faire and pleasant one indeed , from whose fulnesse I confesse to haue receiued al this little measure of my spiritual beauty : and behold , from this our mutuall delight , & heauenly coniunctiō , there ariseth a plentifull and florishing increase of thy faithfull ones , in all places , & through all times . And behold , the congregations of Saints , the places where we do sweetly conuerse and walke together , are both firme and during ( like cedars amongst the trees ) not subiect through thy protecting grace to vtter corruptiō ; & through thy fauourable acceptation and word ( like to galleries of sweet wood ) full of pleasure and contentment . CHAP. II. Christ . THou hast not without iust cause magnified mee , O my Church : for , as the fairest & sweetest of all floures which the earth yeeldeth , the rose & lilly of the valleyes , excell for beautie , for pleasure , for vse , the most base and odious weeds that growe ; so doth my grace , to al them that haue felt the sweetnesse thereof , surpasse all worldly contentments . Neither is this my dignitie alone : but thou O my spouse ( that thou mayest bee a fit match for mee ) art thus excellent aboue the world , that no lilly can bee more in goodly shew beyond the naked thorn , then thou in thy glory thou receiuest from me , ouer-lookest all the assemblies of aliens and vnregenerates . The Church . ANd ( to returne thine owne praises ) as some fruitful & wel-growen Apple-tree , in comparison of all the barren trees of the wild forest : so art thou ( O my beloued sauiour ) to me , in comparison of all men , and angels ; vnder thy comfortable shadowe alone , haue I euer wont to find safe shelter against all mine afflictions , all my tentations and infirmities , against all the curses of the Law , and dangers of iudgement , and to coole my selfe after all the scorching beames of thy fathers displeasure , and ( besides ) to feed and satisfie my soule with the soueraigne fruite of thy holy word ; vnto eternall life . Hee hath gratiously led me by his spirit , into the midst of the mysteries of godliness ; and hath plentifully broached vnto me the sweet wines of his Scriptures , & sacrament . And looke how soldiers are drawn by their colours , from place to place , and cleaue fast to their ensigne : so his loue , which he spred forth in my hart , was my only bāner , wherby I was both drawen to him , directed by him , and fastened vpon him . And now , O ye faithfull Euangelists , Apostles , Teachers apply vnto me , with all care & diligence , all the cordiall promises of the Gospel : these are the full flagons of that spirituall wine , which only can cheere vp my soule ; these are the apples of that tree of life , in the middest of the garden , which can feed me to immortalitie . Oh come and apply these vnto my heart : for , I am euen ouercome with a longing expectation and desire of my delayed glory . And whilest I am thus spiritually languishing in this agony of desire ; let my Sauiour imploy both his hands to releeue mine infirmitie : let him comfort my head & my heart , my iudgement and affections ( which both complaine of weakenesse ) with the liuely heate of his gratious imbracements : and so let vs sweetly rest together . In the meane time , I charge you ( O all yee that professe any friendship or affinitie with mee ) I charge you , by whatsoeuer is comely , deare , and pleasant vnto you , as you will auoid my vttermost censures , take heed how you vexe and disquiet my mercifull Sauior , & greeue his spirit , and wrong his name , with your vaine and leud cōuersatiō ; & do not dare by the least prouocation of your sin to interrupt his peace Loe , I haue no sooner called , but hee heares and answeres me with his louing voice : neither doth he only speak to me afar , but hee comes to me with much willingnes & celeritie ; so willingly , that no humane resistaunce can hinder him , neither the hillocks of my lesser infirmities , nor the mountaines of my grosser sinnes ( once repented of ) can staie his merciful pase towards me . So swiftly , that no Roe , or Hinde , can fully resemble him in this his speed & nimbleness : and loe , euen now , before I can speak it , is he come neere vnto me ; close to the doore and wall of my heart . And tho this wall of my flesh hinder my full fruition of him : yet loe , I see him by the eye of faith , looking vpon me ; I see him as in a glasse ; I see him shining gloriously , through the grates and vvindowes of his Word and Sacraments , vpon my soule . And now , mee thinkes , I heare him speake to mee in a gracious invitation & say , Arise ( O my Church ) rise vp , whether from thy security , or feare : hide not thy head anie longer , O my beautiful Spouse for danger of thine enemies : neither suffer thy selfe to bee pressed with the dulness of thy nature , or the carelesse sleepe of thy sinnes ; but come forth into the comfortable light of my presence , and shew thy self cheerefull in me . For beholde , all the cloudie winter of thy afflictions is passed , all the tempests of tentations are blowen ouer ; the Heauen is cleare , and novv there is nothing that may not giue thee cause of delight . Euerie thing novv resembles the face of a spirituall Spring ; all the sweete flovvers and blossomes of holy profession put forth , and shewe themselues in their opportunities : now is the time of that heauenly melodie , which the cheerefull Saints and Angells make in mine eares ; vvhile they sing songs of deliuerance and praise me with their Alleluiahs and say , Glory to God on hie , in earth peace , good-will towards men . What speake I of blossoms ? beholde , those fruitfull vines , and fig-trees of my faithfull ones , whome my husbandry hath carefully tended & dressed , yeeld forth both pleasant ( tho tender ) fruits of obedience , and the wholsome and comfortable sauours of better desires : wherefore , now O my deare Church , shake off all that dull securitie , wherewith thou hast beene held ; and come forth , and inioy me . O my beautifull , pure , and chaste spouse , which like vnto some solitary doue hast long hid thine head in the secret & inaccessible clifts of the rocks , out of the reache and knowledge of thy persecutours ; how-euer thou art concealed from others , shew thy selfe in thy works and righteousnesse , vnto me : and let me be euer plied with thy words of imploration , and thankesgiuing : for thy voice ( tho it be in mourning ) and thy face ( tho it bee sad and blubbered ) are exceedingly pleasing vnto me . And in the meane time ( O all yee that wishe vvell to my Name and Church ) do your vtmost indeauour , to deliuer her from her secret enemies ( not sparing the least ) who either by hereticall doctrine , or profane conuersation , hinder the course of the Gospell ; and peruert the faith of many ; especially of those , that haue newly giuen vp their names to me , and are but newly entred into the profession of godlinesse . My beloued Sauior is mine , through my faith ; and I am his through his loue : and we both are one , by vertue of that blessed vnion on both partes ; whereby wee mutually inioy each other , with all sufficient contentment . And how worthily is my loue placed vpon him , who leadeth mee forth into pleasant pastures ; and at whose right hand there is the fulnesse of ioy for euermore ? Come therefore ( O my Sauiour ) and vntill the day of thy glorious appearance shall shine forth to the world , wherin our spirituall marriage shall be consummate , and vntill all these shadowes of ignorance , of infidelity , of troubles of conscience , and of outwarde tribulations be vtterly dispersed , and chased away ; come and turne thee to me againe : thou which to the carnall eyes of the world seemest absent ; come quickly and delay not : but , for the speed of thy return be like vnto som swift Roe , or Hind , vpō those smooth hills of Gilead , which Iordan seuers from the other part of Iury. CHAP. III. MY securitie told me that my Sauior was neer vnto my soule , yea with it , and in it : but vvhen by serious and silent meditation I searched my owne heart , I found that ( for ought my ovvne sense could discerne ) hee was farre off from me . Then thought I vvith my selfe , Shall I lie still contented with this want ? No , I wil stirre vp my selfe : and the helpe I cannot finde in my selfe , I will seeke in others ; Of all that haue been experienced in all kinde of difficulties : of all deep Philosophers , of the wisest and honestest worldlings , I will diligently enquire for my Sauiour : amongest them I sought him , yet could receiue no ansvvere to my satisfaction . Missing him there , I ran to those vvise and carefull Teachers , whom God hath set , as so many watch-men vpon the walles of his Ierusalem , vvho sooner found me then I could aske after them ; to whome I sayde , ( as thinking no man coulde bee ignoraunt of my loue ) Can you giue mee no direction where I might finde him , vvhome my soule loueth ? Of whome when I had almost left hoping for comfort , that gracious Sauiour vvho would not suffer mee tempted aboue my measure , presented himselfe to my soule : Loe then , by a newe act of faith , I laide fast holde vpon him , and will not let him anie more part from my ioyfull embracements ; vntil both I haue brought him home fully into the seate of my conscience , and haue won him to a perpetuall cohabitation with mee ; and a full accomplishment of my loue , in that Ierusalem which is aboue , which is the mother of vs all . CHRIST . NOw that my distressed Church hath beene , all the Night long of my seeming absence , toyled in seeking mee , I charge you ( O all that professe anie friendship with mee ) I charge you by whatsoeuer is comly , deare , and pleasant vnto you , that ( as you will answere it ) you trouble not her peace vvith anie vniust or vnseasonable suggestions , vvith vncharitable contentions , with anie Nouelties of doctrine ; but suffer her to rest sweetelie , in that diuine truthe , vvhich shee hath receiued , and this true apprehension of mee vvherein shee reioyceth . Oh who is this , how admirable ? hovv louely ? vvho but my Church , that ascendeth thus gloriouslie out of the vvildernesse of the world , vvherein shee hath thus long vvandered , into the blessed mansions of my fathers house ; all perfumed vvith the graces of perfect sanctification , mounting right vpward into her glorie , like some straight pillar of smoake , that ariseth from the most rich and pleasant composition of odours that can be deuised . The Church . I Am ascended ; and loe how glorious is this place where I shall eternally inioy the presence and loue of my Sauiour ; hovv farre doth it exceede the earthlie magnificence of SALOMON : about his bedde doe attende a guard of threescore choysest men of Israel . All stout VVarriers , able and expert to handle the sword ; which , for more readinesse , each of them weares hanging vpon his thigh , so as it may be hastily dravven vppon anie suddaine daunger : but about this heauenlie pauilion of my Sauiour , attend millions of Angelles , spirituall Souldiers , mightie in power , readie to bee commaunded seruice by him . The Bride-bed that SALOMON made ( so much admired of the World ) vvas but of the Cedars of Lebanon . The Pillars but of siluer , and the bed-steed of golde ; the Tester or Canopie but of purple ; the couerlet wrought vvith the curious and painefull needle-worke of the maydes of IERVSALEM : but this celestiall resting place of my GOD is not made with hands , not of anie corruptible metall , but is full of incomprehensible light , shining euermore vvith the glorious presence of GOD. And as the outward state , so the maiesty of his person is aboue all comparison . Come forth ( O ye daughters of Sion ) lay aside all priuate and earthly affections , looke vpon king SALOMON as hee sits solemnlie crovvned in the daie of his greatest royaltie and triumph , and compare his highest pompe vvith the diuine magnificence of my Sauiour ; in that daie vvhen his blessed marriage shall bee fully perfited aboue , to the eternall reioycing of himselfe , and his Church ; and see vvhether there bee any proportion betwixt them . CHAP. IIII. CHRIST . OH how faire thou art and comely , my deer Spouse ; how inwardely faire with the giftes of my Spirit ; how faire outwardly in thy comely administration , and gouernmēt : thy spirituall eyes of vnderstanding , and iudgement , are full of puritie , chastitie , simplicitie ; not wantonly cast forth , but modestly shining amidst thy locks : all thy gratious profession and all thy appendances , and ornaments of expedient ceremonies , are so comely to behold , as it is to see a flock of well-sed goates grasing vpon the fruitfull hils of Gilead . Those that chew and prepare the heauenly food for thy soule , are both of gratious simplicitie , and of sweete accordance one with another ; hauing all one heart , and one tongue : and both themselues are sanctified , & purged from their vncleannesses , and are fruitfull in their holy labours vnto others ; so that their doctrine is neuer in vaine , but is still answered with plentifull increase of soules added to the Church . Thy speech ( especially in the mouth of thy teachers ) is both gratious in it selfe , and such as administers grace to the hearers ; full of zeale and feruent charitie , full of grauitie and discretion : and that part of thy countenance , which thou wilt haue seene ( tho dimly and sparingly ) is full of holy modesty and bashfulnesse ; so blushing , that it seemeth like the colour of a broken peece of pomgranate . Those , who by their holy authority sustaine thy gouernment ( which are as some straight and strong neck to beare vp the head ) are like vnto Dauids hie tower of defence , furnished with a rich armory ; which affords infinite wayes of safe protection , and infinite monumēts of victory . Thy two testaments ( which are thy two ful & faire breasts whereby thou nursest all thy faithfull children ) are as two twinnes of Kiddes : twinnes , for their excellent and perfect agreement , one with another , in all resemblances : of Kiddes , that are daintily fed among the sweete flowers , for the pleasant nourishment , which they yeeld to all that sucke thereof . Vntill the day of my gratious appearance shall shine foorth , and vntill all these shadowes of ignorance , infidelitie , afflictions , be vtterly and suddenly dispersed , O my spouse , I will retire my selfe ( in regard of my bodily presence ) into my delightfull and glorious rest of heauen . Thou art exceeding beautifull , O my Church , in all the parts of thee : for , all thy sinnes are done away , and thine iniquitie is couered , and loe I present thee to my father without spot , or wrinkle , or any such deformitie . And now , ( O thou which I professe to haue married to my selfe in trueth and righteousnesse ) thou shalt be gathered to me from all parts of the world : not onely from the confines of Iudea , where I planted and found thee , but from the remotest and most sauage places of the nations ; out of the company of infidels , of cruell & bloody persecutors , who like Lyons and Leopards haue tyrannized ouer thee , & mercilessely torn thee in pieces . Thou hast vtterly rauisht me from my selfe ( O my sister and spouse ; for so thou art , both ioyned to me in that spirituall vnion , and coheire with mee of the same inheritance , and glory ) thou hast quite rauisht my heart with thy loue : euen one cast of one of thine eyes of faith ; and one of the ornaments of thy sanctification where with thou art decked by my spirit , haue thus stricken mee with loue : how much more , when I shall haue a full sight of thee , and all thy graces , shall I bee affected towards thee . O how excellent , how precious , howe delectable are those loues of thine , O my sister , my spouse ; how farre surpassing all earthlie delicates ; and the sauour of those diuine vertues , wherwith thou art indued , more pleasing to my sent , then all the perfumes in the world . The gratious speeches that proceede from thee , are as so many droppes of the honie-combe that fall from thy lippes : and whether thou exhort , or confesse , or pray , or comfort , thy words are both sweete and nourishing ; and the sauour of thy good workes , and outward conuersation , is to mee as the smell of the woode of Lebanon to the sense of man. My sister , my spouse , is as a garden or orchard full of all varietie of the heauenly trees , & flowers of grace ; not lying carelesly open , either to the loue of strāgers , or to the rage of enemies , which like the wild Bore out of the wood , might root vp , & destroy her choise plants : but safely hedged and walled about , by my protection , and reserued for my delight alone ; she is a spring and Well of wholesome waters , from whom flowe foorth the pure streames of my word ; but , both inclosed and sealed vp : partly , that shee may the better ( by this closenesse ) preserue her owne naturall taste ; and vigor , from the corruptions of the world ; and partly , that she may not be defiled & mudded by the profane feete of the wicked . Thou art an orchard , yea a paradise , whose plants ( which are thy faithfull children that grow vp in thee ) are as pomgranate trees ; the apples whereof are esteemed , for the largenesse , colour and taste , aboue all other : or ( if I would feede my other senses ) the plentifull fruites of thy holie obedience ( which thou yieldest vnto mee ) are for their smell as some composition of Cipresse , Spikenard , Saffron , sweete Cane , Cinamon , Incense , Myrrhe , Aloes , and whatsoeuer else may bee deuised , vnto the most perfect sent . Thou art so a spring in my garden , that the streames which are deriued from thee , water all the gardens of my particular congregations , all the world ouer : thou art that fountaine , from whose pure head issue all those liuing waters , which who-so drinketh , shall neuer thirst againe ; euen such cleare currents , as flow from the hill of Libanus , which like vnto another Iordan , water all the Israel of God. The Church . IF I be a garden , as thou saist ( O my Sauiour ) then arise , O all ye Souerain winds of the spirit of God , and breath vpon this garden of my soule ; that the sweet odours of these my plants , may both be increased , and may also bee dispersed afarre , and carried into the nosthrils of my wel-beloued : & so let him come into this his owne garden ( which his owne hand hath digged , planted , watered ) and accept of the fruit of that seruice & prayse , which hee shall inable mee to bring forth to his name . CHAP. V. CHRIST . BEholde , according to thy desire , I am come into my gardē , O my sister , my spouse ; I haue receiued those fruites of thine obedience which thou offerest vnto mee , with much ioy : and pleasure . I haue accepted not onely of thy good workes , but thy indeauours & purposes of holinesse : both which are as pleasant to mee , as the honie and the honie combe . I haue allovved of the cheerefulnesse of thy seruice , and the wholesomnesse of thy doctrine . And ye , O my friends , whether blessed Angells , or faithfull men , partake with mee in this ioie arising from the faithfulnesse of my Church : cheere vp and fill your selues , O my beloued , with the same spirituall dainties vvherevvith I am refreshed . The Church . WHen the world had cast mee into a secure sleep , or slumber rather ( for my hart was not vtterly bereaued of a true faith , in my Sauiour ) euen in this darkenesse of my minde , it pleased my gracious Redeemer not to neglect mee ; hee came to mee , and knocked oft , and called importunately at the doore of my heart , by his word and chastisements , and said ; Open the doore of thy Soule , O my sister , my deare , chaste , comely , vnspotted Church : let me come in , & lodge & dwell with thee , in my graces ; shut out the world , and receiue me with a more liuely act , and renouation of thy faith . For loe , I haue long waited paciently for this effect of thy loue , and haue indured all the iniuries both of the night , and weather of thy prouocations , that I might at last inioy thee . I answered him again , pleading excuses for my delay ; Alas Lord , I haue now , since I left my forward profession of thee , auoyded a great number of cares and sorrowes : must I take them vp againe to follow thee ? I haue liued cleane from the soile of these euils : and shall I now thrust my selfe into daunger of them ? When my Sauiour heard this vnkind answere of delay : hee let his hand fall from the key-hole , which he had thus before without successe labored about ; & withdrew himself from soliciting mee any more : whereupon my hart & bowels yearned within mee for him , and for the remorse of my so long foreslowing his admittance vnto me . And now I rouzed vp my drousy hart ( what I could ) that I might in some cheerefull manner desire to receiue so gratious a Sauior : which when I but indeauoured , I found that hee had left behind him such a plentifull blessing ( as the monument of his late presence ) vpon the first motions of my heart , as that with the very touch of them I was both exceedingly refreshed , and mooued to further indignation at my selfe for delaying him . I opened to my beloued Sauiour : but my Sauiour had now ( in my feeling ) withdrawen himselfe , & hid his countenance from me , holding me short of those gracious offers , and meanes which I had refused ; and now I was almost past my selfe with despaire , to remember that sweete inuitation of his , which I neglected : I sought him therefore in my thoughts , in the outward vse of his ordinances , and of my earnest praiers ; but he would not as yet be found of me , or let mee finde that I was heard of him . Those which should haue regarded me , and by their vigilancy haue secured me from danger , proued mine aduersaries : instead of comforting mee , they fell vpon mee , and wounded mee with their false doctrines , drawing me on into further errours , spoyling mee of that puritie and sinceritie of profession , vvherewith as with some rich & modest vaile I was formerly adorned , and couered . I aduise you solemnely , O all ye that wish well to me ( for I care not who knowes the vehemencie of my passion ) if you shall finde my Sauiours presence in your selues before me , praie for the recouerie of his loue to mee ; and bemone my estate to him , tel him how I languish with the impatient desire of his loue , & presence to be restored vnto me . O thou which art the most happie , most gracious , & most glorious of all creatures , the chosen of the liuing God ; what is thy welbeloued whom thou seekest , aboue al other the sons of men ? what such eminency is there in him aboue all saints and angells : that thou art both so far gone in affectiō to him ; and doest so vehemently adiure vs to speake vnto him for thee ? My welbeloued ( if you know not ) is of perfect beautie ; in vvhose face is an exact mixture of the colours of the purest & healthfullest complexion of holinesse : for , he hath not receiued the spirit by measure ; and in him the god-head dwells bodily ; he is infinitely fairer , then all the sonnes of men ; & for goodliness of person may beare the standard of comelinesse and grace amōgst tenne thousand . The deitie which dwelleth in him , is most pure and glorious : and that fulnesse of grace which is communicated to his humane nature is wondrously beautifull , and so sets it forth , as the black curled lockes doe a fresh and welfauoured countenance . His iudgement of al things , and his respect to his Church ( which are as his eyes ) are full of loue , and full of pittie , shining like vnto doues washed in water , yea in milke , so as there is no spot , or blemish to bee found in them : and they are withall so fully placed ; as is both most comely and most expedient for the perfect sight of the estate , and necessities of his seruants . The manifestation of himselfe to vs in his word , is sweet to our spirituall feeling , as an heape of spice , or those flowers that are vsed to make the best perfuming oyntmēts are to the other senses : his heauenly instructions and promises of his Gospel are vnspeakably comfortable , and plentious , in the grace that is wroght by them . His actions , and his instruments ( which are his hands ) are set forth with much port & maiestie , as some precious stone beautifies the ring wherin ▪ it is set : the secret counsells of his breast , and the mysteries of his wil are most pure and holy , and full of excellent glory . All his proceedings are firm and stable ; and withall , as pillars of marble set in sockets of tryed golde ; so as they are neither subiect to vvauering , nor to anie danger of infirmitie and corruption : the shewe and carriage of his whole person whereby he makes himself knowen to his chosen , is exceeding goodly , & vpright like to the streight and lofty Cedars of Lebanon . His mouth out of which , proceedeth innumerable blessings & cōfortable promises , is to my soule euen sweetnesse it selfe ; yea ( what speak I of anie one part ? ) as you haue heard in these particulars , hee is as sweets : there is nothing but comfort in him ; and there is no comfort but in him ; and this ( if ye would know ) is my welbeloued ; of so incomparable glory and worthinesse , that ye may easily discern him from all others . Forraine Congregations . SInce thy Welbeloued is so glorious , and amiable ( O thou which art for thy beauty worthie to bee the Spouse of such an husband ) tell vs ( for thou onely knowest it ; and to seek Christ without the church we knowe is vain ) tel vs where this Sauiour of thine is to bee sought ; that we ( rauished also with the report of his beautie ) may ioin with thee in the same holy studie of seeking after him . CHAP. VI. MY Welbeloued Sauiour ( if you vvould knowe this also ) is to bee sought and found in the particular assemblies of his people , which are his garden of pleasure , wherin are varieties of all the beds of renued soules , which both he hath planted , and dressed by his continuall care , and wherin hee walketh for his delight ; feeding and solacing himselfe vvith those fruites of righteousnesse , and new obedience , which they are able to bring forth vnto him . And now loe , whatsoeuer hath happened cross to me , in my sensible fruition of him ; in spight of al tentations , my beloved Sauior is mine through faith ; and I am his through his loue ; and both of vs are by an inseparable vnion knit together ; vvhose coniunction and loue is most sweete , and happy for , all that are his , he feedeth continually with heauenly repast . CHRIST . NOtwithstanding this thy late blemish of neglecting me , O my Church : yet stil in mine eies , throgh my grace ; vpon this thy repētance , thou art beautifull , like vnto that neate and elegante Citie of ●irzah , and that orderly building of Ierusalem , the glorie of the world : and with this thy louelinesse , thou art awefull vnto thine aduersaries , throgh the power of thy censures , and the maiestie of him that dwelleth in thee . Yea , such beautie is in thee , that I am ouercome with the vehemencie of my affection to thee : turne away thine eies a while from beholding mee ; for , the strength of that faith , whereby they are fixed vpon me , rauishes me from my selfe vvith ioy . I doe therefore again renew thy former praise ; that thy gracious profession , and all thy appendances & ornamēts of expedient ceremonies , are so comely to behold , as it is to see a flock of wel-fed goates grasing vpon the fruitfull hills of Gilead . Thy Teachers , that chew & prepare the heauenly foode for thy soule , are of sweet accordance one vvith another , hauing all one heart , and one tongue ; and both themselues are sanctified & purged from their vncleannesses , and are fruitfull in their holy labours vnto others : so that their doctrine is neuer in vaine , but is still aunsvvered vvith plentifull increase of soules to the Church . That part of thy countenaunce which thou wilt haue seene ( tho dimmely and sparingly ) is full of holy modestie and bashfulnesse ; so blushing , that it seemeth like the colour of a broaken peece of Pomgranate . Let there be neuer so great a number of people and nations of Churches and assemblyes , vvhich challenge my name and loue , and perhaps by their outwarde prosperitie may seeme to plead much interest in mee , and much worth in themselues : Yet thou onely art alone my true and chaste Spouse , pure and vndefiled in the truth of thy doctrine , and the imputation of my holinesse ; thou art shee , whome that Ierusalem vvhich is aboue , ( the mother of vs all ) acknovvledgeth for her only true , and deare daughter . And this is not my commendation alone , but all those forraine assemblyes , vvhich might seeme to bee riualles vvith thee of this prayse , doe applaude and blesse thee in this thine estate , and saie ; Blessed is this people , whose God is the Lord. And admiring thy goodlinesse shall say ; Who is this that lookes out so freshlie as the morning nevve risen ; which from these vveake beginnings is grovven to such hie perfection , that nowe shee is as bright , and glorious , as the sunne in his full strength ; and the moone in a cleare skie ; and vvithall is so dreadefull thorough the maiestie of her countenance , and povver of her censures , as some terrible armie , vvith ensignes displayed , is to a vveake aduersarie . Thou complaynest of my absence , ( O my Church ) : there vvas no cause ; I meant not to forsake thee : I did but onelie vvalke dovvne into the vvell-dressed Orcharde of thine assemblyes , to recreate and ioy my selfe , with the viewe of their forvvardnesse : to see the happie progresse of the humble in spirit , and the gracious beginnings of those tender soules , vvhich are newly conuerted vnto mee . So earnestly did I long to reuisit thee , and to restore comfort vnto thee ; that I hasted I knevve not vvhich vvaie : and vvith insensible speede , I am come backe , as it were vppon the swiftest chariots , or the vvinges of the vvinde . Now therefore returne ( O my Spouse , the true daughter of Ierusalem ) returne to mee , returne to thy selfe and to thy former feeling of my grace : returne , that both my selfe , & all the company of Angels , may see , and reioyce in thee : and what shall ye see ( O all ye hoast of heauen ) what shall ye see in my Church ? euen such an awfull grace and maiestie , as is in a wel-marshalled armie , ready to meet with the enemy . CHAP. VII . HOw beautiful are thy feet O daughter of the hyest ; being shod with the preparation of the Gospell of peace , and readily addressed to run the way of the commaundements of thy God : thou art compassed about thy loynes with the girdle of verity ; which is both precious for the matter of it , and cunningly framed by the skill of the spirit of truth . The nauell , whereby all thy spirituall conceptions receiue their nourishment , is full of all fruitfull supplie , and neuer wants meanes of sustenance , to feed them in thy wombe : which also is so plentious in thy blessed increase , that it is as an heape of wheat , consisisting of infinite pure grayns which consort together with much sweetnesse , and pleasure . Thy two testaments ( which are thy two full and comely breasts ; by whose wholesome milke thou nourishest all thy faithfull children , once borne into the light ) are for their excellēt & perfect agreement , & their amiable proportion , like two twins of Kids . Those , who by their holy authority support thy gouernmēt ( which are as som straight and strong necke to beare vp thy head ) are for their height and defence like a tower ; for their order , purenesse , and dignitie , like a tower of Iuory : thy teachers and ministers ( which are thine eyes ) are like vnto some cleare and artificiall ponds of water , in a place of greatest resort : wherein all commers may see the faces of their consciences ; & whence they may plentifully draw the waters of life . Thy nose , by which all spirituall sents are conuaied to thee , is perfectly composed , and featured like some curious turret of that goodly house in Lebanon ; so as thy iudgement , and power of discerning the spirits , is admirable for the order and excellency thereof . The whole tyre of thine head ( which are the ceremonies vsed by thee ) are very gracefull , and of hie estimation and price to all the beholders : and as for me , I am so enamoured of thee , that I am euen tyed by my owne desire , to a perpetuall presence in thine holy assemblies . Oh how beautifull & louely art thou therefore ( O my Church ) in all thy parts and ornaments ? how sweete and pleasant art thou ( O my loue ) in whatsoeuer might giue me true contentment ? Thy whole frame is , for goodliness & streight growth , like vnto some tall palme-tree ; which the more it is depressed by the violence of persecutions , riseth the more ; and the two breasts of thy Testaments are like two full iuicie clusters , which yeeld cōfortable and abundant refreshing . Seeing then thou art my Palme-tree , I haue resolued in my selfe to adioyne my selfe to thee ; to inioy thee , to gather those sweet fruits of thy graces , which thou yeeldest ; and by my presence also will cause thee to bee more plentifull in all good works , and doctrine ; so as thou shalt afford abundance of heauenly liquor vnto all the thirstie soules of thy children ; and an acceptable verdure of holinesse and obedience vnto me . And the deliuerie of my word , by the mouthes of thy ministers , shall bee as some excellent wine , which sparkleth right vpward : being wel accepted of that God , in whose name it is taught , and looketh most pleasantly in the glasse , being no less highly esteemed of the receiuers : which is of such wōderfull power , that it is able to put words both of repentance , and praise into the lips of him , that lies asleepe in his sinnes . The Church . BEhold , such as I am , I am not my owne ; much lesse am I any others : I am wholely my Sauiours ; and now I see , and feele , whatsoeuer I had deserued , that he is mine also , in all intire affection ; who hath both chosen me , and giuen himselfe for me . Come therefore , O my deare Sauiour , let vs ioyne together in our naturall care : let thy spirit and my seruice be intent vpon thy congregations here below on earth ; and let vs stay in the place where our spirituall husbandry lieth . Let vs with all hast & cheerfulnesse visit the fruitfull vines of our beleeuing children ; & to our mutuall comfort , bee witnesses and partakers of all the signes and fruits of grace , of all those good workes , and thankesgiuings , of those holy indeauours and worthy practises , which they yeeld forth vnto vs : let vs iudge of their forwardnesse , and commend it : whereupon it will easily appeare , that the consummation of our happie marriage draweth neere , in which there shall bee a perfect vnion betwixt vs. Behold : thy godly seruants , which not onely beare fruit themselues , but are powerfull in the prouocation of others , present their best seruices vnto thee ; and euen at our doores ( not farre to seeke , not hard to procure ) is offer made vnto thee , of all varietie of fruite ; whether from thy yong conuerts ▪ or thy more settled professors : & all these I spend not lauishlie ; but , in my louing care , duely reserue them for thee , and for the solemne day of our full marriage . CHAP. VIII . The Iewish Church . OH that I might see thee ( my Sauiour ) clothed in flesh : Oh that thou which art my euerlasting husband , mightest also be my brother , in partaking the same humane nature with me ; that so I finding thee below vpon earth , might familiarly intertaine thee , and conuerse with thee , without the reproach of the world ; yea , might be exalted in thy glory . Then would I ( tho I be now pent vp in the limits of Iudea ) bring thee forth into the light , and knowledge of the vniuersall Church , whose daughter I am : and then and there , thou shouldest teach me how perfectly to serue & worship thee , & I shall gladly intertaine thee with a royall feast of the best graces that are in my holiest seruants ; which I knowe thou wilt account better cheere , thē all the spiced cups , and pomgranate wines in the world . Then shall I attaine to a neerer communion with him ; and both his hands shall bee imployed to susteine , and relieue me : yea , he shall comfort my head and my heart ( my iudgement , and affections ) with the liuely heat of his gracious imbracements . I charge you ( O all ye that professe any friendship to me ) I charge yee deepely , as yee will auoyd my vttermost censures ; take heed how ye vexe and disquiet my mercifull Sauiour , and grieue his spirit : and doe not dare , by the least prouocation of him , to interrupt his peace . CHRIST . WHo is this , that from the comfortless desertes of ignorance , of infidelity , of tribulatiōs , ascendeth thus vp into the glorious light & libertie of my chosen ? relying her selfe wholly vpon her Sauiour , and solacing her selfe in him ? Is it not my Church ? it is she , whom I haue loued , & acknowledged of olde : for , euen vnder the ●ree of offence , the forbidden fruit which thou tastedst to thy destruction , I raysed thee vp againe from death ; Euen there , thy first mother conceiued thee ; while by faith shee layd hold on that blessed promise of the Gospel , whereby she , and her beleeuing seed were restored . Iewish Church . ANd so haue thou me still ( O my Sauiour ) in a perpetual and deare remēbrance : keepe me sure in thine heart , yea in thine armes , as that which thou holdest most precious ; and let me neuer be remoued from thy loue ; the least shew and danger whereof I cannot indure : for , this my spirituall loue is exceeding powerfull , and can no more be resisted then death it selfe : & the ielous zeale which I haue for thee , and thy glory , consumes me , euen like the Graue , and burnes mee vp like vnto the coales of some most vehemēt and extreame fire . Yea , more then any fire ; for any flame yet may be quenched with water : but al the water of afflictions & terrors ( yea whole streams of persecutiōs ) cānot quench this loue : & for all tempting offers of wealth , of pleasures & honor , how easily are they all contemned for the loue of my Sauiour ? We haue yet a sister ( as thou knowest O Sauiour ) ordained through thy mercy to the same grace with me : the vncalled Church of the Gentiles ; small ( as yet ) of groth , through the rareness of her conuerts , & destitute of the helpe of any outward ministery ; whereby she might either bear , or nourish children vnto thee : when she growes vnto her maturitie ; and the mystery of calling her vniuersally to thee , shall be reuealed to the world , and her selfe ; what course will it please thee to take with her ? CHRIST . IF shee shall continue firme and constant , in the expectation of her promises , and the profession of that truth which shall bee reuealed ; wee will beautifie and strengthen her , with further grace , and make her a pure and costly palace , fit to entertaine my spirit : and if she will giue free passage & good entrance , to my word and grace ; wee will make hir sure and safe from corruption , and reserue hir to immortalitie . Iewish Church . BEhoulde : that condition vvhich thou requirest in the Church of the Gentiles , thou findest in me ; I am thus firme and constant in my expectation , in my profession : and that vvant thou findest in her of abilitie to nourish her Children , by the breast of thy WORDE , is not in mee ; who haue abundance both of nourishment & defence : vpon which my cōfession and plea , I found grace and peace in the eyes of my Sauiour ; and receiued from him assurance of his euerlasting loue to me . CHRIST . MY Church is my Vine , & I am the owner , and husbandman : our thrift and profit therof farre exceedeth the good husbandry of Salomon : he hath a rich vineyard indeed in a most fruitfull soyle ; but he lets it forth to the hands of others , as not beeing able to keepe and dresse it himselfe : and therefore he is faine to be content with the greatest part of the increase , not expecting the whole . But my vine is euer before me , I am with it to the end of the world , I reserue it in mine owne hands , and dresse it with mine owne labour : and therfore if thou ( O Salomon ) canst receiue from thine , to the proportion of a thousand , thy workemen and farmers vvill looke for the fift part to come vnto their share ; wheras the gaine of my vineyard ariseth wholly , and onely , vnto my selfe . Sith therefore such is my care of thee , and ioy in thee ( O my Church ; which cōsistest of the particular assemblies of men professing my name ) see thou be diligent in declaring my will , & giuing holy counselles to all thy fellow-members : speake forth my prayse in the great congregations , ( which al attend willingly vpon thee ) and let me heare the voice of thy constant & faithfull confession of mee before the world . The Church . I Will most gladly doe what thou commaundest , O my Sauiour but , that I may performe it accordingly ; be thou ( which art , according to thy bodily presence , in the hyest heauens ) euer present with me by thy spirit , & hasten thy glorious comming , to my full redemption . FINIS . Notes, typically marginal, from the original text Notes for div A02588-e520 Ecc. 1.17 Ecc. 7.27 . 1.1.3 . Ec. 3.12 . Ec. 2.3 . Ec. 2.1 . Ec. 2.10 . Ec. 2.25 Ec. 2.1 . Ec. 5.9 . Ec. 5.10 . Ec. 5.11 . Ec. 5.12 . Ec. 6.1 . Ec. 6.2 . Pr. 27.24 . Pr. 23.5 . Ec. 5.14 . Ec. 5.15 . Ec. 1.12 . Ec. 1.16 . Ec. 2.9 . Ec. 2.4 . Ec. 2.5 . Ec. 2.6 . Ec. 2.7 . Ec. 2.8 . Cant. 3.9 Cāt. 3.10 . Ecc. 2.11 . Ecc. 2.12 . Ec. 2.11 . Ec. 6.3 . Ec. 6.4 . Ec. 6.5 . Ec. 6.6 Ec. 11.7 . Ec. 11.8 . Ec. 1.13 . Ec. 1.16 . Ec. 2.9 . Ec. 2.13 Ec. 2.14 . Ec. 2.15 . Ec. 6.8 . Ec. 2.16 . Ec. 1.8 . Ec. 7.25 . Ec. 1.18 . Ec. 1.14 . Ec. 12.13 . Pr. 12.24 . Pr. 11.19 . Pr. 10.6 . Pr. 12.2 Pr. 20.6 . Ec. 2 26. Pr. 13 9. Pr. 10.25 ▪ Pr. 10.29 Pr. 10.30 . Pr. 11 4. Pr. 12.13 . Pr. 11.8 . Pr. 13.6 . Pr. 15.6 Pr. 14.11 . Pr. 10.27 . Pr. 12.7 . Ec. 8.12 . Pr. 10.2.4 Pr. 29.18 Pr. 10.2 Pr. 10.3 Pr. 13.25 . Pr. 21.18 . Ec. 2.26 . Pr. 15.6 . Pr. 10.27 . Pr. 10.25 . Pr. 12.7 . Pr. 2.22 . Ec. 8.13 . Pr. 14.11 . Pr. 10.7 Pr. 15.29 . Pr. 28.9 Pr. 15.8 Pr. 15 9. Pr. 21.27 . Pr. 12.26 . Pr. 10.28 Pr. 13.9 . Pr. 11.18 . Pr. 26.10 Pr. 13.21 Pr. 5.22 . Pr. 10.6 . Pr. 29.6 . Pr. 11.5 Pr. 13.6 . Pr. 3.33 Pr. ● Pr. 11.31 . Pr. 10.24 . Pr. 5.23 . Pr. 11.19 . Pr. 14.32 . Pr. 15.11 . Pr. 12.2 . Pr. 10.29 . Pr. 19.29 . Notes for div A02588-e3340 Pr. 4.26 . Pr. 4.27 Pr. 6.23 . Pr. 30.5 . Pr. 4.20 . Pr. 4.21 . Pr. 4.22 . Pr. 7.2 . Pr. 7.3 . Ec. 2.14 . Ec. 10.2 . Pr. 8.12 Pr. 14.8 . Pr. 9.12 . Pr. 3.13 . Pr. 3.14 . Pr. 16.16 Pr. 3.15 . Pr. 3.16 . Pr. 3.17 . Pr. 3.18 . Pr. 15.14 . Pr. 18.15 . Pr. 19.2 Pr. 10.14 . Pr. 13.16 . Pr. 14.18 . Pr. 2.10 . Pr. 2.11 . Pr. 2.12 . Pr. 2.13 . Pr. 15.24 . Pr. 8.20 . Pr. 16.23 . Pr. 10.12 . Pr. 19.25 Pr. 8.21 . Ecc. 8.11 . Pr. 3.35 Pr. 16.22 Pr. 8.34 Pr. 4.5 . Pr. 4.6 . Pr. 4.7 . Pr. 4.8 . Pr. 4.9 . Ec. 8.5 . Ec. 8.6 . Ec. 8.7 . Ec. 9.12 . Pr. 20.24 Pr 22.3 Pr. 30.25 . Ecc 11.4 Pr. 16.20 . Pr. 16.23 . Pr. 14.15 . Ec. 3.1 . Ec. 3.2 . Ec. 3.3.3.4 . Ec. 3.8 . Pr. 24.5 . Pr. 14.24 Pr. 13.15 Pr. 15.2 . Pr. 10.13 . Pr. 10.12 . Pr. 25.11 . Pr. 15.23 . Pr. 20.15 . Pr. 14.3 . Pr. 12.18 Pr. 16.24 . Ec. 7.18 . Ec. 7.19 . Pr. 21.16 Pr. 17.16 Pr. 15.2 . Pr. 14.24 . Pr. 17.16 . Pr. 24.7 . Pr. 14.7 . Pr. 29.20 . Pr. 29.11 . Pr. 19.2 . Pr. 29.20 Pr. 1.7 . Pr. 14.9 . Pr. 13.19 Pr. 15.21 . Pr. 10.23 . Pr. 13 16. Pr. 27.22 . Pr. 26.11 . Pr. 23.9 . Pr. 1.22 . Pr. 1.23 . Pr. 1.24 Pr. 1.25 . Pr. 1.26 . Pr. 1.27 . Pr. 1.28 . Pr. 1.29 . Pr. 1.30 . Pr. 1.31 . Pr. 14.13 . Ec. 7.8 . Pr. 10.13 . Pr. 26.3 . Pr. 10.8.10 . Pr. 13 20. Pr. 10.21 . Pr. 21.16 . Pr. 10.14 Pr. Pr. 1.32 Notes for div A02588-e6030 * Honor and Obedience are indeede mixed duties of Iustice both to God & man : but because as they belong to mā , they are politick vertues & there hādled ; here we consider the onely as due to God. Pr. 15.21 . Pr. 20.7 Pr. 16.17 Pr. 12.22 Ec. 8.13 . Pr. 3.6 . Pr. 14.2 Pr. 1.7 . Pr. 15.33 Pr. 2.3 . Pr. 2.4 . Pr. 2.5 . Pr. 15.16 . Pr. 23.18 . Pr. 14.26 Pr. 3.7 . Pr. 3.8 . Pr. 19.23 Pr. 14.27 . Pr. 28.14 Pr. 30.9 . Pr. 28.14 . Pr. 3.9 . Pr. 3.10 . Ec. 12.1 . Pr. 1.33 . Pr. 4.20 . Pr. 4.21 . Pr. 10.17 . Pr. 28.9 . Pr. 28.7 . Pr. Pr. 28.4 . Pr. 19.16 Ec. 5.3 . Ec. 5.4 . Ec. 5.5 . Pr. 20.25 Pr. 12.22 . Pr. 28.10 . Pr. 28.20 . Pr. 25.19 . Pr. 17.13 Pr. 27.5 . Pr. 27.6 Pr. Pr. 15.12 . Pr. 25.12 Pr. 12.17 . Pr. 14.25 . Pr. 18.21 . Pr. 15.4 . Pr. 12.19 Pr. 10.20 . Pr. 10.21 Pr. 23.23 . Pr. 14.5 . Pr. 6.16 . Pr. 6.17 Pr. 6.19 . Pr. 19.28 . Pr. 26 . 28· Pr. 12.19 Pr. 19.5 Pr. 12.22 . Pr. 21.28 . Pr. 25.18 . Pr. 24.28 . 29. Pr. 30.7 . Pr. 30.8 . Pr. 19.22 . Pr. 16.27 . Pr. 16.30 . Pr. 13.5 . Pr. 20.3 . Pr. 11.13 . Pr. 26.20 . Pr. 18.8 . Ec. 7.23 . Pr. 25.23 . Pr. 10.18 Pr. 26.24 . Pr. 26.25 Pr. 26.26 . Pr. 13.7 . Pr. 13 7. Pr. 20.24 Pr. 23.6 . Pr. 23.7 Pr. 28.13 Pr. 27.14 . Pr. 29.5 . Pr. 26.28 . Pr. 20.19 . Ec. 7.7 . Pr. 11.3 . Pr. 11.5 . Pr. 15.19 . Pr. 21.8 . Pr. 21.3 . Pr. 21.15 . Pr. 10.16 Pr. 29.7 . Pr. 29.10 Pr. 21.8 . Pr. 3.29 . Pr. 16.11 . Pr. 15.9 . Pr. 12.26 Pr. 28.6 . Pr. 10.7 . Pr. 26.18 . Pr. 26.19 . Pr. 12.20 . Pr. 20.10 . Pr. 29.24 . Pr. 1.19 . Ec. 3.16 . Ec. 3.17 . Pr. 12.27 . Pr. 20.17 . Pr. 8.17 . Pr. 8.21 . Pr. 10.12 Pr. 12.16 . Pr. 17.9 . Pr. 25.21 . Pr. 6.19 . Pr. 18.19 . Pr. 16.29 . Pr. 18.6 . Pr. 26.21 . Pr. 16.28 . Pr. 30.33 Pr. 29.9 . Pr. 21.10 . Pr. 24.17 . Pr. 14.30 . Pr. 27.4 . Pr. 24.20 . Pr. 3.31 . Pr. 23.17 . Pr. 24.1 . Pr. 24.2 . Pr. 3.32 Pr. 24.20 . Pr. 3.3 . Pr. 21.13 . Pr. 12.10 . Pr. 16.6 . Pr. 3.4 . Pr. 14.31 . Pr. 19.17 . Pr. 11.17 . Pr. 21.21 . Pr. 14.21 Pr. 22.7 . Pr. 14.20 . Pr. 19.7 . Pr. 30.14 . Pr. 22.16 . Pr. 22.22 . Pr. 25.20 . Pr. 11.17 . Ec. 4.1 . Ec. 5.7 . Pr. 22.23 . Pr. 22.16 . Pr. 21.13 . Pr. 29.10 . Pr. 24.15 . Pr. 28.17 . Pr. 1.11 . Pr. 1.12 . Pr. 1.15 . Pr. 1.16 . Pr. 1.17 . Pr. 1.18 . Pr. 12 10. Pr. 26.2 . Pr. 24.16 . Pr. 26.27 . Pr. 28.17 Ec. ●1 . ● . Ec. 11.2 . Pr. 22.9 . Pr. 3.27 . Pr. 3.28 . Ec. 5.18 . Ec. 11.3 . Pr. 11.25 . Pr. 28.27 . Ec. 11.1 . Pr. 11.24 . Pr. 22.9 . Pr. 1.19 . Pr. 23.6 . Pr. 21.26 . Pr. 23.4 . Pr. 11.24 . Pr. 28.8 . Ec. 4.8 . Pr. 30.15 . Pr. 27.20 . Ec. 6.7 Ec. 5.9 Pr. 18.11 Pr. 11.28 Pr. 11.24 Pr. 23.5 Pr. 28.8 Pr. 16.8 Pr. 30.8 Pr. 30.9 Pr. 12.9 Pr. 21.17 Pr. 28.7 Pr. 28.19 Pr. 6.12 Pr. 6.14 . Pr. 6.15 Pr. 13.11 Pr. 21.17 Pr. 28.19 Pr. 28.7 Pr. 22.26 Pr. 22.27 . See more of this rule in the two last pag. of Politicks , following . Pr. 16.26 . Ec. 9.10 Ec. 3.10 Ec. 1.8 Ec. 3.9 . Ec. 5.11 . Pr. 20.13 Pr. 10.4 Pr. 13.4 Pr. 14.23 Pr. 12.27 Pr. 22.29 Pr. 12.24 Ec. 4.5 Pr. 19.24 Pr. 26.24 Pr. 6.10 Pr. 15.19 Pr. 22.13 Pr. 26.13 . Pr. 26.16 Pr. 12.11 . Pr. 13.4 Pr. 21.25 Pr. 18.9 Pr. 10.5 Pr. 19.15 . Pr. 20.4 Pr. 20.13 Ec. 10.18 Pr. 24.30 Pr. 24.31 Pr. 24.32 Pr. 10.4 Pr. 6.6 Pr. 6.7 Pr. 6.8 Pr. 6.9 Pr. 24.33 Pr. 6.11 Notes for div A02588-e13420 Pr. 25.28 Pr. 23.31 Pr. 23.2 Pr. 23.1 . Pr. 25.16 Ec. 3.13 . Ec. 5.17 Ec. 9.7 Ec. 3.22 Ec. 2.24 . Pr. 23.2 Ec. 2.3 . Ec. 2.10 Pr. 27.7 Pr. 30.21 Pr. 30.22 Ec. 5.11 Pr. 23.29 Pr. 23.30 ▪ Pr. 23.31 . Pr. 23.32 . Pr. 23.33 . Pr ▪ 23.34 . Pr. 23.35 Pr. 25.28 Pr. 23.20 Pr. 20.1 Pr. 17.27 Pr. 10.19 Pr. 17.27 . Pr. 18.4 . Pr. 10.31 . Pr. 10.21 . pr. 12.14 Pr. 13.2 Pr. 18.20 . Pr. 12.23 . Pr. 11.12 . Pr. 10.19 Pr. 17.28 Pr. 21.23 . Pr. 13.3 . Ec. 5.2 . Pr. 15.2 . Pr. 15.14 . Pr. 18.2 . Pr. 12.23 . Ec. 10.14 . Pr. 10.19 . Pr. 11.28 . Pr. 15.32 . Pr. 12.6 . Pr. 14.3 . Pr. 13.3 . Pr. 17.20 . Pr. 10.31 . Pr. 15.4 . Pr. 18.7 . Pr. 11.16 . Ec. 2.2 . Ec. 7.5 . Ec. 7.6 . Ec. 11.9 . Pr. 29.23 . Pr. 30.2 . Pr. 30.3 . Pr. 11.2 . Pr. 13.31 . Pr. 16.19 . Pr. 15.33 Pr. 18.12 Pr. 28.13 . Pr. 29.23 . Pr. 22.24 . Pr. 30.13 . Pr. 30.12 . Pr. 16.2 . Pr. 21.2 . Pr. 20.6 . Pr. 25.27 . Pr. 27.2 . Pr. 28.11 . Pr. 18.1 . Pr. 16.12 . Pr. 14.3 . Ec. 7.25 . Ec. 7.26 . Pr. 21.4 . Pr. 30.32 . Pr. 6.17 . Pr. 16.5 . Pr. 15.25 ▪ Pr. 18.22 Pr. 16.18 . Pr. 11.2 . Pr. 21.24 . Pr. 11.12 . Pr. 18.3 Pr. 9.7 . Pr. 19 . 2● . Pr. 29.8 . Pr. 21.11 . Pr. 5.15 . Pr. 6.25 . Pr. 5.20 . Pr. 2.17 . Pr. 23.28 . Pr. 23.27 . Ec. 7.28 . See more of this vice , Oecon. sect . 2. & 3. Pr. 16 32. Pr. 14.29 . Pr. 19.11 . Pr. 14.29 . Pr. 29.8 . Pr. 16.23 . Pr. 20.3 . Ec. 7.11 . Ec. 7.11 . Pr. 14.17 Pr. 14.29 . Pr. 27.4 . Pr. 29.22 . Pr. 22.24 . Pr. 22.25 . Pr. 18.14 . Pr. 28.1 . Pr. 24.10 . Pr. 29.25 . Pr. 18.14 . Pr. 28.1 . Pr. 3.5 . Pr. 3.6 . Pr. 16.3 . Pr. 14.32 . Pr. 13.12 . Pr. 28.25 . Pr. 16.3 . Pr. 3.6 . Pr. 30.5 . Pr. 21.31 . Pr. 18.12 Pr. 16.20 . Pr. 28.26 . Pr. 27.1 . Pr. 3.11 . Ec. 7.16 . Pr. 3.12 . Pr. 10.28 Pr. 19.3 . Ec. 6.10 . Pr. 29.1 . Pr. 20.22 . Ec. 7.10 . Notes for div A02588-e17200 Ec. 5.7 Pr. 22.2 Pr. 8.15 Pr. 8.16 Pr. 30.27 Pr. 28.2 Ec. 10.17 Pr. 19.10 Ec. 10.17 Pr. 30.21 Pr. 30.22 Pr. 31.23 Ec. 2.10 . Ec. 2.8 Cant 6 7. Pr. 31.3 Ec. 7.28 Pr. 31.4 Ec. 9.7 . Ec. 2.25 . Pr. 31.5 Ec. 10.16 . Pr. 23.2 Pr 23.3 Pr. 17.7 Ec. 10.16 . Pr. 28.16 Ec. 4.13 Ec. 10.17 Pr. 11.1 Pr. 16.12 Pr. 14.34 Pr. 29.2 . Pr. 20.18 Pr. 8.16 . Pr. 20.26 Pr. 28.16 Pr. 29.4 . Pr. 16.32 Pr. 19.12 Pr. 30 29 Pr. 30.31 Pr. 25.3 Pr. 21.1 . Pr. 16.12 Pr. 16.7 . Pr. 20.8 Pr. 29.4 Pr. 16.10 Pr. 29 14. Pr. 29 12. Pr. 39.8 31.9 . Pr. 17.26 Pr. 25.1 Pr. 24.11 . Ec. 8.9 Pr. 11.14 Pr. 24.6 Pr. 15.22 Pr. 29.18 Pr. 11.30 Ec. 12.9 Ec. 12.10 Pr. 16.21 Ec. 12.11 Ec. 4.17 Pr. 13.13 . Pr. 15.22 . Pr. 24.5 . Ec. 7.2 . Pr. 14.33 . Pr. 17.24 . Pr. Pr. 15.2 . Pr. 24.7 . Pr. 26.1 . Pr. 26.8 . Pr. Pr. 18.17 . Pr. 20.5 . Pr. 22.3 . Ec. 9.15 . Pr. 13.16 Ec. 9.17 . Pr. 21.22 . Ec. 9.16 . Ec. 9.18 . Ec. 9.13 . Ec. 9.14 . Ec. 9.15 . Pr. 14.16 . Pr. 21.30 . Pr. 12.3 . Pr. Pr. 28.12 Pr. 29.2 . Pr. 28. ●● . Pr. 28.28 . Pr. 29.2 . Pr. 25.26 ▪ Pr. Pr. 28.21 Pr. 24.23 Pr. 18.5 . Pr. 24.24 . Pr. 17.15 . Pr. 17.27 . Pr. 18.16 . Ec. 7.9 . Pr. 21.7 . Pr. 15.27 . Pr. 21.15 . Pr. 19.25 . Pr. 21.11 . Pr. 21.2 . Pr. 14.5 . Pr. 12.17 . Pr. 18.17 . Pr. 19.5 . Pr. 19.9 . Pr. Pr. 14.31 . Pr. 22.22 . Pr. 24.26 . Pr. ●6 . 15 . Pr. 19.12 . Pr. 14.35 . Pr. 22.11 . Pr. 11.27 . Pr. 12.26 . Pr. 22.4 . Pr. 15.33 . Pr. 25.6 . Pr. 25.7 . Pr. 25.15 . Pr. 17.9 . Ec. 8.2 . Pr. 22.29 Pr. 13.12 . Pr. 17.8 . Pr. 19.6 . Pr. 21.6 . Pr. 14.28 . Pr. 19.6 . Pr. 29.26 . Ec. 10.20 . Pr. 24.21 . Pr. 17.11 . Ec. 10.20 Pr. 17.11 . Pr. 24.22 Ec. 8.2 . Ec. 10.8 . Ec. 10.9 . Ec. 10.9 . Ec. 8.3 . Ec. 10.4 . Pr. 22.7 . Pr. 27.21 . Ec. 8.10 . Pr. Pr. 11.12 Pr. 14.21 Pr. 3.30 . Pr. 17.14 . Pr. 25.9 . Pr. 25.8 . Pr. 26.17 Pr. 6.16 19. Ec. 5.8 Pr. 28.19 Pr. 14.4 Pr. 11.26 P. 24.30 . Pr. 31.14 . Ec. 10.19 Pr. 22.28 Pr. 23.10 Pr. 23.11 . Pr. Pr. 23.4 Pr. 28.22 Pr. 28.20 Pr. 20.21 Pr. 15.27 Pr. 18.24 Pr. 27.10 Pr. 27.6 Pr. 27.9 Pr. 27.17 Pr. 19.4 . Pr. 17.17 Pr. 27.19 Pr. 25.17 . Pr. 27.10 Pr. 17 . 1● Pr. 6.2 . &c. Pr. 6.3 Pr. 27.13 Pr. 6.4 Pr. 6.5 . Pr. 11.15 Notes for div A02588-e23110 Ec. 7.13 Pr. 24.3 Pr. 24.27 Pr. Pr. 11.29 Pr. 15.6 Pr. 15.16 Pr. 27.26 Pr. 27.27 Ec. 5.10 Pr. 18.22 Pr. 2.17 . Pr. 12.4 . Pr. 5.15 Pr. 5.16 Pr. 5.17 Pr. 5.9 . Pr. 5.10 Pr. 5.11 Pr. 5.12 Pr. 5.14 Pr. 5.18 Pr. 5.19 Pr. 5.20 Pr. 5.21 Pr. 6.25 Pr. 6.26 . Pr. 6.26 Pr. 6.27 Pr. 6.28 Pr. 6.29 Pr. 6.30 Pr. 6.31 Pr. 6.32 Pr. 6.33 Pr. 6.34 Pr. 6.35 Pr. 9.17 . Pr. 9.18 . Pr. 2.18.19 . Pr. 5.3 . Pr. 5.4 . Pr. 5.5 . Pr. 23.27 . Pr. 22.14 . Pr. 15.17 Pr. 17.1 . Pr. 19.11 . Pr. 17.9 . Ec. 9.9 . Pr. 12.4 . Pr. 31.10 . Pr. 31.11 . Pr. 2.17 . Pr. 7.6 . Pr. 7.7 . Pr. 7.7 . Pr. 7.8 . Pr. 7.9 . Pr. 7.10 . Pr. 7.11 . Pr. 11.16 . Pr. 7.11 . Pr. 7.12 . Pr. 23.28 . Pr. 9.14 . Pr. 7.13 . Pr. 7.14 . Pr. 7.15 . Pr. 7.16 . Pr. 7.17 . Pr. 7.18 . Pr. 7.19 . Pr. 7.20 . Pr. 7.21 . Pr. 7.22 . Pr. 7.23 . Pr. 30.20 . Pr. 15.1 . Pr. 30.23.21 . Pr. 19.13 Pr. 27.15 Pr. 25.24 . Ec. 4.9 . Pr. 27.19 . Pr. 27.16 . Pr. 14.1 . Pr. 11.22 . Pr. 31.12 . Pr. 31.13 . Pr. 31.15 . Pr. 31.17 . Pr. 31.19 . Pr. 31.16 . Pr. 31.14 . Pr. 31.18 . Pr. 31.24 . Pr. 31.23 . Pr. 31.22 . Pr. 31.21 . Pr. 31 . 20· Pr. 13.15 . Pr. 13.27 . Pr. 31.26 . Pr. 31.25 . Pr. 31.28 . Pr. 31.29 . Pr. 31.30 . Pr. 31.31 . Pr. 17.6 . Pr. 13.22 . Ec. 2.18 . Ec. 2.19 . Ec. 4.8 . Ec. 5.12 . Ec. 5.13 . Pr. 1.8 . Pr. 17.21 . Pr. 22.6 . Pr. 13.24 . Pr. 22.15 . Pr. 29.15 Pr. 23.13 Pr. 25.14 Pr. 4.3 . Pr. 29.17 Pr. 19.18 . Pr. 19.19 . Pr. 15.20 Pr. 10.1 . Pr. 23.24 Pr. 19.13 . Pr. 29.3 Pr. 23.25 Pr. 13.1 Pr. 1.8 . pr. 23.22 Pr. 6.20 Pr. 30.11 Pr. 20.20 Pr. 15.20 . pr. 30.17 Pr. 12.1 Pr. 15.5 Pr. 6.23 Pr. 15.10 Pr. 28.24 Pr. 19.26 pr. 20.11 Pr. 23.16 . Pr. 12.9 . Pr. 27.27 . Ec. 7.23 Pr. 29.21 Pr. 29.19 . Pr. 17.2 . Pr. 25.13 Pr. 13.17 . Pr. 27.23 . Pr. 27.18 Pr. 10.26 Notes for div A02588-e27410 1 Let him kisse me , with the kisses of his mouth ; for , thy loue is better then wine . 2. Because of the sauour of thy good ointmēts , thy name is as an oinmēt powred out : therfore the Virgins loue thee 3. Draw me , we will runne after thee : the king hath brought me into his chābers , we will reioyce , & be glad in thee : we will remēber thy loue , more then vine , the righteous doe loue thee . 4. I am black O daughters of Ierusalē , but comely : If I be as the tents of Kedar , yet I am as the curtaines of Salomon . 5. Regard yee me not , because I am blacke : for the sun hath looked vpon me ; the sons of my mother were angry against me : they made m● keeper of the vines : but I kept not min● owne vine . 6. Shew me , O thou whom my soule loueth , where thou feedest , where thou liest at noon : for why shold I be as shee that turneth aside to the flockes of thy companions ? 7. If thou know not , O thou the fairest among women , get thee foorth by the steps of the flocke : & feed thy Kids aboue the tents of the shepherds . 8. I haue cōpared thee , O my Loue , to the troups of horses in the chariots of Pharaoh . 9. Thy cheeks are comely with rowes of stones , & thy necke with chaines . 10. We will make thee borders of gold , with studs of siluer 11. While the king was at his repast , my spiknard gaue the smell thereof . 12. My welbeloued is as a bundle of myrrhe vnto me , lying betweene my breasts . 13. My welbeloued is as a cluster of Cypers vnto me among the vines of Engeddy . 14. My Loue behold thou art faire , thine eyes are like the doues 15. My wel-beloued , behold , thou art faire & pleasant : also our bed is greene . 16. The beames of our house are cedars , our galleries are of firre . 1. I am the Rose of the field , and the Lillie of the valleyes . 2. Like a lilly among the thorns , so is my Loue among the daughters . 3. Like the Apple-tree among the trees of the forest , so is my wel-beloued among the sonnes of men : vnder his shadow had I delight , & sate down ; and his fruit was sweet vnto my mouth . 4. He broght me into the wine cellar , and loue was his banner ouer me . 5. Stay me with flagons , and comfort me with apples : for , I am sicke of loue . 6. His left hand be vnder my head : and let his right hand imbrace mee . 7. I charge you O daughters of Ierusalem , by the roes & by the Hinds of the field , that ye stirre not vp , nor waken my Loue , vntill he please . 8. It is the voice of my wel-beloued : behold he cōmeth leaping by mountains and skipping by the hils . 9. My Welbeloued is like a Roe , or a yoūg Hart : loe , hee standeth behinde our wall , looking forth of the windowes , shewing himselfe through the grates . 10. My VVelbeloued spake , & sayd vnto me , arise my Loue , my faire one , and come thy way 11. For , behold winter is past , the rain is changed and gone way . 12. The flowers appeare in the earth : the time of the singing of birds is come , and the voice of the turtle is heard in our land . 13. The fig-tree hath broght forth her young figs and the vines with their small grapes haue cast a sauor : arise my Loue , my fa●re one , and come away . 14. My Doue , thou art in the hoales of the rocke , in the secret places of the cliftes : shewe mee thy sight , let mee heare thy voice : for thy voice is sweet and thy sight comely . 14. Take vs the foxes , the litle foxes which destroy the vines : for our vines haue small grapes . 16. My VVelbeloued is mine , & I am his : hee feedeth amōg the Lillies . 17. Vntill the day break and the shadowes flee away ; returne my VVelbeloued , & be like a Roe or a young Hart vpon the moūtaines of Bether . 1. In my bed , by night I sought him that my soule loued : I soght him , but I found him not . 2. I will rise therefore now , and goe about in the Citie by the streetes , and by open places , and will seek him that my soule loueth : I soght him , but I found him not . 3 , The watchmen that went about the City , found me : to whom I sayd , haue you seen him whom my soule loueth ? 4. VVhen I had past a little from them , then I found him whō my soule loueth : I took holde on him , and left him not , till I had brought him vnto my mothers house into the chāber of hir that conceiued me . 5. I charg ye ô daughters of Ierusalem , by the roes , & by the Hinds of the fielde , that yee stirre not vp nor wakē my loue vntill shee please . 6. Who is she that commeth vp out of the wilderness , like pillars of smoke perfumed with myrrh and incense , & with al the chief spices ? 7. Behold his bed better then Salomons : threescore strong men are roūd about it , of the valiant men of Israel . 8. They all handle the sword , and are expert in war euery one hath his sword vpō his thigh , for the fear by night . 9. King Salomon made himself a bed of the trees of Lebanon . 10. Hee made the pillars therof of siluer , and the sted thereof of gold , the hangings thereof of purple , whose midst was in-layde with the loue of the daughters of Ierusalem . 11. Come forth yee daughters of Sion , and beholde the King Salomon with the crowne wherwith his mother crowned him in the day of his mariage , and in the day of the gladnesse of his heart . 1. Behold , thou art faire my Loue , beholde thou art faire , thine eyes are like the doues within thy locks , thine haire is like a flocke of goats which looke downe from the mountaines of Gilead . 2. Thy teeth are like a flock of sheepe in good order which goe vp from the washing : which euery one bring out twinnes , and none is barren among them . 3. Thy lips are like a thred of scarlet , and thy talke is comely ; thy temples are within thy locke as a peece of a pomgranate . 4. Thy necke is as the towre of Dauid , built for defence : a thousand shields hang therein , & all the targets of the strong men . 5. Thy two brests are as two yong Kids that are twins , feeding among the Lillies . 6. Vntill the day breake and the shadowes fly away , I will go into the moūtaine of myrrh , and to the mountain of incense . 7. Thou art all farre my loue , & there is no spot in thee . 8. Come with me from Lebanon , my spouse , euen with me from Lebanon , and looke from the top of Amanah , from the toppe of Shenir and Hermon , frō the dens of the Lyons , & frō the mountaines of the Leopards . 9. My sister my spouse , thou hast ●ounded my hart with one of thine eies : and with a chaine of thy necke . 10. My sister , my spouse ; how faire is thy loue ; how much better is thy loue thē wine , and the sauour of thine ointments then all spices ? 11. Thy lippes , my spouse , drop as hony-combs : honie and milke are vnder thy tongue , & the sauour of thy garments is as the sauour of Lebanon . 12. My sister my spouse , is as a garden inclosed , as a spring shut vp , & a fountaine sealed vp . 13. Thy plants are as an orchard of pomegranats with sweete fruits : as Cipers , Spikenard , euen Spikenard & Saffron , Calamus and Cinamō , with all the trees of Incense , Mirrh & Aloes with all the chief spices . 14. O fountaine of the gardens , O well of liuing waters & the springs of Lebanon . 15. Arise O North , & come O South , and blowe on my garden , that the spices thereof may flow out : let my wel-beloued come to his garden , and eate his pleasant fruit 1. I am come into my garden , my sister , my Spouse : I gathered my myrrh with my spice ; I eate my hony with my hony comb , I drank my wine with my milk : eate O my friends drinke , and make you merry O welbeloued . 2. I sleepe , but my heart waketh : it is the voice of my VVelbeloued that knocketh , saying , open vnto me my sister , my Loue , my doue , my vndefiled : for mine head is full of dew , & my locks with the drops of the night . 3. I haue put off my coat : how shal I put it on ? I haue washed my feet : how shall I defile them . 4. My wel-beloued put his hand from the hole of the doore ; & my bowels yearned toward him . 5. I rose vp to open to my wel-beloued , and my hands did drop down myrrhe , and my fingers pure myrrhe vpon the handles of the barres . 6. I opened to my Welbeloued : but my Welbeloued was gone and past ; mine hart was gone when hee did speak : I soght him but I could not find him ; I called him , but hee answered mee not . 7. The watch-men that went about the City found mee , they smote me and wounded me : the watch men of the walls tooke away my vaile from me . 8. I charge you ô daughters of Ierusalem , if you finde my wel-beloued , that you tell him I am sicke of loue . 9. O the fairest among women , what is thy welbeloued , more thē another wel-beloued ? what is thy welbeloued , more then another louer , that thou dost so charge vs ? 10. My welbeloued is white & ruddy , the standerdbearer of ten thousand . 11. His head is as fine gold , his locks curled , and black as a rauen . 12. His eies are like doues vpon the riuers of waters , which are washt with milke , and remaine in their fulnesse . 13. His cheeks are as a bed of spices and as sweete flowers , and his lips like lillies dropping downe pure myrrhe . 14. His hands as rings of gold set with the chrisolit ; his belly like white Iuory couered with saphirs . 15. His legs are as pillars of marble , set vppon sockets of fine golde : his countenance as Lebanon , excellent as the Cedars . 16 His mouth is as sweet things , & he is wholy delectable : this is my welbeloued , and this is my louer , O daughters of Ierusalem . 17. O the fairest among women , whether is thy Welbeloued gon ? whither is thy Welbeloued turned aside , that we might seeke him with thee 1. My welbeloued is gone down in to his garden to the beds of spices , to feed in the gardens and to gather lillies . 2. I am ●y welbeloueds , and my welbeloued is mine , who feedeth amōg the Lillies . 3. Thou art beautifull my Loue as Tirzah , comly as Ierusalē , terrible as an army with banners . 4. Turne away thine eyes from me , for they ouercom me : thine haire is like a flocke of goats which looke downe from Gilead . 5. Thy teeth are like a flock of sheep which goe vp from the washing , which euery one bring out twins , and none is barren among them . 6. Thy Temples are within thy lockes as a peece of a Pomgranate . 7. There are threescore queenes , and fourescore concubines , and of the dāsels , without number . 8. But my Loue is alone , and my vndefiled , shee is the onely daughter of hir mother , & she is deare to her that bare hir : the daughters haue seen hir , and coūted hir blessed , euen the queenes and the cōcubines and they haue praised hir . 9. Who is shee that looketh forth as the morning , faire as the moone , pure as the sunne , terrible as an armie with banners . 10. I went downe to the dressed Orchard , to see the fruits of the vally , to see if the vine budded , and if the Pomgranates flourished . 11. I knew nothing , my soule set mee as the charets of my noble people . 12. Return , return , ô Shulamite : returne , return , that I may behold thee : what shall you see in the Shulamite , but as the company of an army ? 1. How beautifull are thy goings with shooes , O princes daughter ? the compasse of thy hyps like iewels : the worke of the hand of a cunning workeman . 2. Thy nauell is as a round cup , that wanteth not liquor : thy bellie is as an heap of wheat compassed about with Lillies . 3. Thy two breasts are as two yong Kids that are twins . 4. Thy necke is like a tower of Iuory : thine eies are like artificiall pooles in a frequented gate : thy nose is as the tower of Lebanon , that looketh toward Damascus . 5. Thine head vpō thee is as scarlet , and the bush of thine head like purple : the king is tied in thy beames . 6. How faire art thou & how pleasant art thou , O my loue , in pleasures ? 7. This thy stature is like a palme-tree , and thy breasts like clusters . 8. I said , I will goe vp into the Palme-tree . I will take hold of her boughes : thy breasts shall now be like the clusters of the vines , and the sauour of thy nose like apples . 4. And the roofe of thy mouth like good wine , which goeth straight vp to my welbeloued ; & causeth the lips of him that is asleepe , to speake . 11. I am my welbeloueds , and his desire is toward mee . 11. Come my wel-beloued , let vs goe into the fields let vs lodge in the villages . 12. Let vs goe vp earely in the morning to the vines , and see if the vine florish , whether it hath disclosed the first grapes , or whether the pomegranats blossom : therewill I giue thee my loue . 13. The mandrakes haue giuen a smell , and in our gates are all sweete things , new and old ; my welbeloued , I haue kept thē for thee . 1. Oh that thou werest as my brother that sucked the breast of my mother . I would finde thee without , I would kisse thee , then they should not despise mee . 2. I will lead thee , and bring thee into my mothers house ; there thou shalt teach me : I will cause thee to drinke spiced wine , & new wine of the pomgranats . 3. His left hand shall bee vnder my head , and his right hand shall imbrace mee . 4. I charge you O daughters of Ierusalem , that you stirre not vp , nor waken my loue , vntill hee please . 5. VVho is this that cōmeth out of the wildernesse ; leaning vpon her welbeloued ? I raised thee vp vnder an apple-tree : there thy mother conceiued thee : there she conceiued that bare thee . 6. Set mee is a seale on thy hart , and as a signet on thine arme : for loue is strong as leath ; Ielousie is cruell as the Graue : the coales thereof are siery coales , and a vehement flame . 7. Much water cannot quench loue , neither can the floudes drowne it : if a man should giue all the substance of his house for loue , they would greatly contemne it . 8. VVe haue a little sister , and she hath no breasts : what shall we doe for our sister , when she shall be spoken for ? 9. If she be twall , we will build vpon her a siluer palace : and if she be a doore , we will keepe her in with boards of cedar . 10. I am a wall , and my breasts are as towers : then was I in his eyes as one that findeth peace . 11. Salomon had a vine in Baalhamon : hee gaue the vineyard vnto keepers : euery one bringeth for the fruite thereof a thousand peeces of siluer . 12. But my vineyard which is mine is before mee : to thee ô Salomon appertaineth a thousand peeces of siluer , and two hundreth to them that kept the fruit thereof . 13. O thou that dwellest in the gardēs , the companions hearken vnto thy voice , cause me to heare it . 14. Oh my welbeloued , flee away , and be like vnto the Roe , or to the yong Hart vpon the mountaines of spices .