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
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 froÌ„ 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 theÌ„ 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 buâ—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
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