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
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