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
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
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
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 coÌ„fortable 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 woÌ„derfull 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 theÌ„ 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 tribulatioÌ„s 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 â—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 remeÌ„brance 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 vehemeÌ„t 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 persecutioÌ„s caÌ„not 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