Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	call_v	day_n	lord_n	3,361	5	4.2745	3	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07874	A commentarie vpon the booke of the Prouerbes of Salomon Published for the edification of the Church of God.	Moffett, Peter, d. 1617.	1592 (1592)	STC 18245; ESTC S112974	222,472	348

excuse the vvhich vvere so great as that euen I could not be present to lend anie help to my poore booke vvhen it vvas vnder the presse for the vvhich cause I request your Lordship and the curteous reader to pardon the escapes of the print and to correct them according to the direction of the printer aftervvard set dovvne But it may be there vvill be some vnto vvhom this my simple commentarie vvill seeme scant large and full inough but too briefe and too much contracted I ansvver vnto these that I follovved breuitie of set purpose lest the volume should be too large and too deare and lest I in vvriting or other in reading may be said to loose time And yet neuerthelesse if the length of a treatise be to be iudged not by the number of the vvordes but by the matters therein contained this commentarie is in deed verie long But as concerning large discourses they are fitter for sermons then for vvritings and rather to be vsed by those vvho intend to apply some frutefull instruction then by those vvhose onely drift is to open and cleare hard and darke places of Scripture Neuerthelesse againe to the end that the mislikers of breuitie may haue somevvhat in this commentarie vvhich may like and please their humour I haue somevvhat largely handled the foure last chapters Novv if there shal be any vvho carrying ill vvill or ill minds in them vvill either not be satisfied vvith a reasonable ansvver or seeke to disgrace my labours because they haue an enuious eye and a backbiting tongue I leaue them as vnreasonable and vncharitable men to their crooked vvayes Against such cauillers and carpers your Lordships fauour and acceptation of my booke may be no small defence vnto vvhom I haue dedicated it not onely for that intent but for diuerse other as namely to testifie my thaÌ„kfulnesse for that honorable curtesie and fauour vvhich I haue found both at your Lordships hands and in the eyes of the tvvo choise Ladies your Aunts the Countesses of VVarvvick and of Cumberland And againe in these your young and tender years to direct and guide you the best I can in the vvay vvherein you are to vvalke In deed if you shall receiue this booke onely as a nosegay reioycing in it for a day and then vsing it no more you can reape no frute at all in a maner thereby But if you shall froÌ„ time to time addresse your selfe thereby as it vvere by a looking glasse it vvill do you more good then can be spoken For as there is no vice from vvhich it vvill not dissvvade you so there is no vertue or praise vvhereunto it vvill not moue you VVhen you shall sit at a table richly furnished it vvill aduise you to consider diligently vvhat is set before you Pro. 23.1 VVhen you shall be at your pleasant recreation it vvil admonish you not to be drovvned therein nor to loue it aboue measure Pro. 21.1 VVheÌ„ your reuenues and riches shall come in abound it vvill put you in minde to honour God vvith your substance Pro. 3.9 VVheÌ„ it shall please the Lord to lay some crosse vpon you it vvil exhort you not to refuse the chasticement of the Lord. Pro 3.11 VVhen you shall go about to open your lips to speake of anie matter it vvill teach you that vaine talke is not seemely in an excellent man or noble person Pro. 17.7 VVhen you shall see the innocent oppressed or the poore anie vvay vvronged it vvill stirre you vp to deliuer them that are vniustly pursued Pro. 24.11 and to open your mouth in the cause of all the children of destruction To conclude for it vvould be infinite thus to folovv all the particulars vvhen you shall haue occasion to chuse any seruants into your Honorable familie it vvill direct you to admit and accept those vvhose lips are iust Pro. 16.12.13 and vvho speake vpright things and to reiect those vvho are vvorkers of iniquitie VVherefore seeing this booke of the Prouerbs of Salomon is able to instruct you in euerie good vvay to make your Lordship fit to performe euerie good vvorke Accept it right noble Earle and meditate therein continually Stories record that Darius propounded great revvardes vnto those vvho could find out vvittie poesies that Alexander vvould neuer sleepe vvithout Homer vnder his pillovv that Plinie vvould haue all men alvvayes carrie Tullies Offices in their hands and that Sophrons book vvas found vnder the head of Plato vvhen he vvas dead If these Princes and Philosophers so esteemed humane and heathenish vvritings hovv deare and neare should these diuine sentences and parables of SalomoÌ„ be vnto your Lordship But no vvhit doubting either that you vvill exercise your selfe in the sacred Prouerbes of that renovvned king or that you vvill fauourably accept my commentary on the same together vvith my litle Catechisme as an handmaid adioyned thereunto I commit your Lordship to the blessing and protection of the Almightie beseeching him that as he hath cast vpon you exceeding great honor and adorned you vvith nobilitie as vvith a golden chain so he vvold in suh sort enrich and sanctifie you vvith the giftes and graces of his spirit as that you may become and long continue an ornameÌ„t of the Gospel a piller of the Church a pearle of the common vvealth and an inheritor of the kingdome of heauen Your Lordships most humble and heartie vvelvvisher in the Lord Iesus P. M. A COMMENTARIE VPON THE WHOLE BOOKE OF THE PROVERBES THE I. CHAPTER Verse 1. The prouerbes of Salomon the sonne of Dauid king of Israell TWo things are contained in this first verse the one the matter of this whole booke in this worde Prouerbes the other the author therof in these titles of Salomon the sonne of Dauid king of Israell Prouerbes are certaine generall short and pithie sayings vsed or to be vsed in euery mans mouth Albeit sundry parables are to be found in the writings of the Prophets the Euangelists and the Apostles yet this booke is onely in the Scripture intituled by the name of Prouerbes because it alone powreth out continuall parables without intermission and without mixture of stories or prayers or other matters therewithall Now in the second place Salomon is affirmed to haue bene the author of this booke or vtterer of these Prouerbes who was a peaceable Prince aunswering to his name which signifieth peaceable the which the Lord him selfe therefore gaue him 1. Chro. 22.12 because he purposed to graunt peace in his dayes Albeit there is no mention of any other Salomon sauing this one in the Scripture yet some other might afterward be called by this name for which cause as wel to distinguish this our Salomon froÌ„ all other Salomons as to shew for honors sake that he had a most godly man to his father it is futhermore sayd of him that he was the sonne of Dauid In the last place he is affirmed to haue bene king

of Agurs praier one of them is Lest being filled I lie and say who is the Lord Although riches in themselues moue not men nor bring them to forget or blaspheme God yet when vanitie is not remoued from the rich possessors thereof such effects do alway follow and therefore Agur here sheweth that he made his former praier not without iust cause and to an holie end Sometimes the vngodly rich say with Pharaoh who is God euen in open termes and speeches But indeed all of them deny him not accounting of the exhortations of the word and giuing themselues to trust in Mammon to ease to brauerie to surfetting and a thousand vices Deut 32. For men are as brute beasts which kicke when they are well fed yea the godly as may appeare in Iehosaphat waxe worse through abundance so dangerous a thing it is to stand on an high mountaine of prosperitie The other reason is Or lest becomming poore I steale to conclude I abuse the name of my God Although a true worshipper of God will rather starue then robbe yet necessitie is a sore prouocation mouing to take other mens goods away by stealth Certainly the estate of such who are extremely poore is verie grieuous and vntollerable vnto flesh and blood He that otherwise would abhorre theft yet when he is pinched with famine to satisfie his greedie bellie wil now and then pull from his neighbour or periure himselfe or so behaue himselfe Rom 2. as that through his misdemeanour the name Gospell of God is ill spoken off To be then in the pit of pouertie below is perillous as well as to be on the toppe of prosperitie on high Thus much concerning Agur his praier now as touching his admonition Accuse not a seruant saith he vnto his maister c. That is to say prouoke not nor wrong the least or lowest person in the world but as much as is possible liue peaceably with all and deale rightly with euerie one Great offences of children and seruants are to be made knowne to parentes and maisters for taking of which course Ioseph is commended in the scripture But to complaine to the maister of euerie light fault which the seruant committeth were great rashnesse to appeach him falsly great iniurie finally to incense his maister to deale roughlie with him great crueltie Such cruell dealing is forbidden in Deuteronomie where the Lord chargeth not to deliuer a seruant to his maister Deut. 23. The reason why men are to abstaine from accusing seruants is lest they in the bitternesse of their soule praying God to reuenge plague their accusers those who haue accused these poore creatures feele his iudgements The curse which is causelesse shall flie away but the Lord heareth the curses which wrong and miserie causeth as appeareth in the 22. chapter of Exod. 23. verse 11 There is a generation which euen curse their father and do not blesse their mother 12 A generation cleane in their owne eyes although they haue not bene washed from their * Exerement or dung filthinesse 13 Ageneration whose eyes how hautie are they and whose eyelids lift vp themselues 14 Ageneration whose teeth are swords and their cheeke teeth kniues to consume the poore cut of the earth and the needie from amongst men Here is shewed that accusers of poore seruantes and oppressors of the needie whosoeuer are in the number of those notorious wicked people who of all other are most vngodly For foure sorts of such wicked persons are in these verses rehearsed and noted By the which number of foure the wise Agur in the doctrine following goeth about to teach vs manie profitable lessons The first of these euill stocks or generations and kinreds are those Which curse their father and blesse not their mother that is as Paul speaketh to Timothie who are disobedient vnto parents 2 Tim 3. yea and so vndutifull and vngratious that they wish their euill reproch them with contemptuous speeches and in the pride of their hearts rise vp against them A diuine curse pronounced by those who are called therunto by the Lord and vpon iust cause vttered is no sinne at all yea it is a dutie somtimes albeit seldome to be practised But those diuellish execrations wherby without cause or a calling euil is wished to any or anie is reuiled are alwaies grieuous and hainous crimes notwithstanding that they be onely bent against those that be of the lowest and basest condition Now then when as children shall spit out such poison against those who beare the Lordes person who are the authors and preseruers of their life what greater degree of impietie can they come vnto And as childreÌ„s cursing of their natural parents is a great offence so is the rebellion of any inferiors against their superiors Let then euerie one take heed that he be not of the number of those who resist or speake euil of such as God hath placed ouer them Let none be offended if such there are in these times And finally let parents so traine vp their children that they may be reuerent and obedient vnto them The second generation is of those who are cleane in their owne eies although they haue not bene washed from their filthinesse These here spoken off are hipocrits who either being blind with ignorance see not their errors iniquities or else by reason of malice perceiue not that they do amisse For although they do continue in the filthinesse of their transgressions yet notwithstanding they thinke that they are in a good estate Of this sort are the Papists who worship idols and teach damnable doctrines and yet boast themselues to be the Catholike Church Likewise they which call euill good as Esay speaketh and good euil iustifying themselues in their prophaning of the sabboth their swearing and their grosse euill actions and false opinions as if all were well Finallie those which say one thing and do another walking in their old euill waies notwithstanding their profession of religion There is none but naturally he is polluted with sin neuerthelesse as concerning the elect they are washed they are sanctified by the name of the Lord Iesus 1. Cor. 6. and by the spirit of our God Let therefore as the Apostle exhorteth euerie one laie aside all pollution of the flesh and of the spirit 2. Cor. 7.1 The third stocke or kindred as it were is of those Whose eyes are hautie whose eye lids lift vp themselues The proud people of the world are here noted by the signes of arrogancie to wit the casting of the eye vpward to behold high and loftie things and the lifting vp of the eye lids vnto the same entent and purpose For the eye is as it were the star of the forehead and the glasse of the minde Looke what affections are in the heart they are easily discerned by the eye The Apostle Peter noteth out wantons hereby that their eyes are full of adulterie Iacob perceiued by Labans lookes that his

wil poure out my spirit vnto you I will make known my words vnto you From reprouing Wisedome commeth to exhorting In this verse she first calleth men to repentaÌ„ce and secondly promiseth them great fauor vpon this condition that they will returne from their wicked wayes To turne at the correction of wisedome is to returne from vice to vertue or in one word to repeÌ„t By the powring out of the spirit of wisedome a plentiful bestowing of the graces of Gods spirit is meant Whereas Wisedome promiseth to make knowne her wordes it is all one as if she should haue said that she wold not only secretly or inwardly deriue or conuey the light or sugred motions of the spirit of God into mens hearts but also by the outward ministerie of the Gospell reueale the whole counsell of the Lord vnto them For as the prophet speaketh in the Psalme Psal 25.14 the secret of the Lord is with those that feare him and his couenant to be a witnes vnto theÌ„ 14 For asmuch as I call but ye refuse I stretch out my hand but none regardeth 25 But ye withdraw your selues from all my counsell and yeeld not vnto my correction 26 I will also laugh at your * or Calamitie destruction and mocke when your feare commeth 27 When your feare commeth like an horrible desolation and your destructioÌ„ approcheth as a whirlewind when * or Oppression and distresse affliction and anguish shall come vpon you Now Wisedome commeth from exhorting to vpbraiding of men and to threatning of them for their contempt of so great grace as she hath offred First she obiecteth vnto them their refusing to come at her call or becke How true this is may further appeare by that parable in the Gospell wherin is shewed that a great number of those who were bidden to the kingdome of God Mat. 22.2 c. desired to be held excused some pleading that they had bought a farme other that they had bought oxen other that they had maried wiues Secondly she obiecteth disobedience to the aduise and reproofes of the word as also to the chastisements of the Lord. For diuerse also there are who are content to heare the word but they are not amended or reformed by it How true this is may appeare in those cities of whom mention is made in the Gospell Luc. 10.13 c. wherin many miracles were wrought many good instructions taught but yet they brought not foorth the frutes of repentance The Lord hauing thus set the faults of men as it were in order before their eyes proceedeth to threaten them with grieuous punishments and iudgements I will also laugh at your destruction saith he and mocke when your feare commeth c. There is not in the Lord any such affection of laughing or mocking as is in man but when in the course of his prouidence he so worketh that he leaueth the wicked in their miseries or maketh them a mocking stocke to the world he is sayd in the Scripture to scorne or to haue them in derision See Psal 2.4 because he dealeth as a man which scorneth Now we know that if no man visit him who is in aduersitie the afflicted person taketh it heauily But if any shall reioyce at his trouble this is a double corsey to him O then when the Lord himselfe shal not only not visit but deride meÌ„ in the time of such calamities as like a teÌ„pest or whirlwind spoyl theÌ„ throw them downe into euill must not this needes be vnto them a state almost as hard to be borne as hell it self 28 Then they shall call vnto me but I will not heare they shall seeke me early but they shal not finde me 29 Because they haue hated knowledge and not chosen the feare of the Lord 30 Nor yeelded vnto my counsell See an example Luc. 16. Zac. 7.13 a type Heb. 12.17 but despised all my correction Another iudgement is herein threatened against impenitent sinners to wit that God will not heare their prayers This is a sore punishment For wheÌ„ the afflicted are forsaken by men this refuge they haue that they may pray to God wherein if they finde no comfort or helpe how wretched is their estate 31 Thus shall they eate the frute of their owne way and be filled with their owne wicked deuises 32 For ease slayeth the foolish and the * or Peace prosperitie of fooles destroyeth them 33 But he who harkneth to me shal dwel * or Securely safely and be quiet from feare of euill These verses containe the conclusion of Wisdoms oration Thus saith she shall they eate the frute of their owne way This is the golden haruest of the wicked that as they sow to the flesh so they shal reape of the flesh corruption And be filled with their owne wicked deuises This is also their cup or portion that they shall not only be punished but be made drunke as it were with the plagues of the Lord inflicted on them for their wicked deeds For ease slayeth the foolish security is the cause of the afflictions of the vngodly and the prosperitie of fooles destroyeth them the peace and plenty which sinners enioy is their bane For if they stood in awe of the Lord or were vnder the crosse they would walke in obedience of Gods commaundements or forsake their sinnes But because they haue the world at will and suffer no aduersitie at all they are proud and full of all sorts of iniquities which cry for the veÌ„geance of the Lord against them Thus they are setled on their dregs as was Moab and fatted as oxen or swine against the day of slaughter .. But he who harkeneth vnto me shall dwell securely and be quiet from feare of euill On the contray side that person which obeyeth my precepts or putteth my counsels in practise shall not onely be safe but free from the dread of euill which oftentimes is greater then the euill it self See the roote of this promise Leuit. 26.3.4 For indeed the godly not being guiltie to them selues of grieuous crimes or being assured of the remission of all their sins through Iesus Christ haue peace with God Rom. 5.1 and a wonderfull courage within them selues Hence it is that the faithful man is not afrayd either of the terrour in the night or of the arrowe which flyeth by day Psal 91. of the plague which dwelleth in the darkenesse or of the Pestilence which destroyeth at noone day Sometimes in deede such feares may seaze on the godly or like fittes of an ague shake them as may trouble their spirits but these befall theÌ„ as chastisements for their sinnes are at the last driuen away by the grace and spirit of the Lord. On the contrary side the vngodly man flieth at the very shaking of a leafe when none pursueth him and hath a spirit of terror and trembling which euen dwelleth within him and continueth with him vntill his liues end THE II.

thy substance by outward signes of thankefulnesse as by paying of tithes and by bestowing thy goods on holy vses declare and expresse that reuerence and account which thou hast the Lord in Albeit where abilitie is wholy wanting the Lord is content with the inward thankfulnesse of the mind alone yet he wold haue those who are rich or of abilitie to declare the gratitude of their hearts by outward testimonies and frutes of obedience The ninth verse is nothing else in summe but a repetition or exposition of that statute of the Lord in Exodus concerning the paying of first frutes and such like oblations to him For in the foure and thirtith chapter of that booke and the sixe and twentith verse Moses saith to the people of Israell from the Lord bring all the first frutes the first frutes of thy land into the house of Iehouah thy God Now albeit we are not at this time tyed as the Israelites in olde time were to bring our corne and wine into the TeÌ„ple to be offred or beasts to be sacrificed or the first borne to be redeemed with a summe of money yet we ought to honor the Lord by bestowing our goods on holy vses as on the maintenance of the ministerie and the reliefe of the poore For this cause Paul saith to the Galathians Gal. 6.6 let him which is instructed in the word minister to him who instructeth him in all things Be not deceiued God is not mocked Now wheras here we are exhorted not onely to honor God with our substance but with the first frutes or as the word also importeth the chiefe of our increase this sheweth that it is not inough for vs when God hath giuen vs abundance to bestow onely a litle and that of the worst of our goods on good vses no but we must be verie franke and liberall sowing plentifully that also we may reape plentifully Truly if any be indued with zeale or faith indeed they will not be sparing or niggardly but very forward bountifull in those things which appertaine to the Lord. An example of the truth hereof we may haue in Abel for whereas Moses affirmeth Gen. 4.4 that Abel did offer a gift to the Lord of the first borne and fattest of his flocke the Apostle vnto the Hebrewes plainly teacheth that he by faith offered a greater sacrifice to the Lord then Cain Heb. 11.4 insinuating that because Abel beleeued in God he cared not what cost he bestowed on his worship The promise which in the tenth verse is made vnto those who honour the Lord with their goods importeth thus much that such shall not want in this world or the world to come but enioy store of all good things Worldly people commonly think that if they bestow much on good vses they shall go a begging and that whatsoeuer goeth that way is lost But here we are taught that by our liberality toward the maintenaÌ„ce of Gods seruice we do not onely not loose but gaine much to our selues For rhis cause the prophet Malachie speaketh thus to the people of Israell bring your tithes into the treasure house that in mine house there may be foode and trie me now herein saith the Lord of hosts Mal. 3.10 whether I will not open to you the windows of heauen and bring forth a blessing without measure 11 My sonne despise not the chastisement of the Lord neither faint vnder his correction 12 For whom the Lord loueth he correcteth and he * v ce ab I turne scourgeth reading it rather ca ab as the Apostle did Heb. 12.6 as the same word is vsed Iob 5.17 where see thee roote of this instruction scourgeth euerie sonne whom he receiueth These sentences wherein a fourth dutie of piety is commended containe partly an exhortation vnto patience and partly a reason enforcing the same My sonne despise not the chastisement of the Lord make not light account of the Lords visitation either imputing it vnto chaunce or fortune or suffering it to passe without any frute or profit to thine owne soule Neither faint vnder his correction Torment not thy self with griefe languish not nor pine away quaile not nor shrinke vnder the crosses which the Lord layeth on thee be they neuer so many so great or so continual For whom the Lord loueth he correcteth for the Lord oftentimes suffering his enemies to go vnpunished in this world in great fauor chasteneth his friends as it were See this place of Scripture amplified applied Heb. 12.5.6 that they should not perish with the world And he scourgeth euery sonne whom he receiueth The Lord also schooleth by aduersitie euery one whom he admitteth to be his spirituall sonne or daughter 13 Blessed is that man who findeth vvisedome and the man that getteth vnderstanding 14 For the marchandise thereof is better then the marchandise of siluer and the reuenue thereof is better then gold 15 Shee is more precious then pearles and all thy delites are not to be compared vnto her Nowe the wise king returneth to commend that wisedome whereof he hath before intreated Blessed is the man who findeth wisedome happie is he who attayneth to the knowledge of God and the man that getteth vnderstanding happie is he that commeth vnto the practise of Gods will for the marchandise thereof is c. for the gaine which is gotten hereby is exceeding great Ecclesiafies 7.13 seeing wisedome preserueth the life of a man and bringeth him vnto saluation She is more precious theÌ„ pearles c. To conclude Mat. 13.46 wisedome is also more excellent and more pleasant then all the treasures or pleasures of this world Psal 19.10 Phil. 3.8 which are but dung in regard of the excellent knowledge of Iesus Christ 16 Length of dayes is in her right hand in her left hand riches and honor 17 Her vvayes are the vvayes of pleasantnesse her pathes are all pathes of peace 18 Shee is a tree of life to them that lay hold on her and they vvho keepe her are blessed The gifts which wisedome bestoweth on men are rehearsed in these verses Length of dayes are in her right hand wisedome giueth long life yea immortalitie to those who seeke after her whilst in the meane season the vngodly perish by vntimely death some of them wasting their strength by adulterie some of them ouerwhelming their stomachs with drinke some consuming their hearts with enuie some breaking their galles with anger some being slaine in frayes some executed by course of lawes finally some being cut of by the immediate hand of the Lord him selfe In her left hand riches and honor Moreouer wisdome as a bouÌ„tifull Queene giueth to them who obey her not only long life but worldly wealth and earthly glorie or at the least spiritual graces which are durable riches and eternall saluation which is a crowne of immortall glorie Her wayes are wayes of pleasantnesse her pathes are pathes of peace Furthermore wisedome worketh ioy in the holy

true it is that sometimes the Lord holdeth the eyes of his children waking as he did Danids Psal 77 4. Job 7.14 troubleth them with fearefull dreames as he did Iob but when he dealeth thus with them it is either to chastise them for their offences or to try their faith or to stirre them vp to prayer or to warne them of some thing to come to passe Otherwise ordinarily they take most sweete naps yea euen then oftentimes when they are in greatest troubles The case standeth otherwise with the vngodly who neuer lightly haue peace but are as a raging sea onely expecting temporal iudgements and eternall condemnation Hence it commeth to passe that euen in the night season whilst they are a sleepe horrible dreams affright them as may appeare in Nebuchadnezzar Dan. 2.1 and afterward grieuous interpretations thereof arise in their hearts as is manifest by that exposition which one of the Midianits gaue of his neighbours dreame when Gedeon made warre against that people Iud. 7.13.14 Thou shalt not be afrayd of any sodaine terror nor of the destruction of the wicked when it commeth for God will be present with thy trust See the roote of these sentences Iob 5.21 Psal 91 and the vse therof Phil. 1.28 and keepe thy foote from being caught To coÌ„clude so when thousands shall fall on thy right hand or ten thousands on thy left when some pestilence or sword or other plague shall sweepe away the wicked thou shalt be of good courage or at the least haue no cause to feare For not mortall men onely no nor celestiall Angels alone but the Lord him selfe shall stand by thee to defend and succour thee vpon condition that thou put thy trust in him True it is that the godly are sometimes enwrapped in those commoÌ„ calamities which befall the wicked but alwayes as the Apostle speaketh they receiue the reward of their faith euen the saluatioÌ„ of their souls 1. Pet. 1.9 for which cause they may be alwayes secure 27 Withhold not the good from the owners thereof when it is in the power of thine hand to do it Now Salomon commeth to prescribe those duties which properly belong to the second table of the law See the ground hereof Exod. 22.7.22.14 as the former did to the first In this verse he chargeth his sonne in no case to keepe backe from other the things which are due vnto theÌ„ in regard of their necessitie or of right which they haue therunto The borrower is then to repay his debt to the lender the finder to restore that which he hath taken vp to the looser he which hath receiued anie thing into his custodie is to bring it forth to him who reposed trust in him the maister is to pay the seruant his wages finally euery one is to practise that precept of the Apostle owe nothing to any man Rom. 13.8 but to loue one another 28 Say not vnto thy neighbour go thy way and returne to morrow I will giue thee when the thing is with thee Herein euery one is commaunded in no case to differre the doing of good deeds Three causes there are why gifts should be giuen and helpe lent to our neighbours without delay The first is for that the Lord loueth a chearefull giuer The second that whilest we differre our helpe the soules of our brethren may faint or their bodies perish The last is that delay is a signe of an vnwilling mind 29 Practise no euill against thy neighbour when he dwelleth peaceably by thee Treachery or practising of mischiefe against those who dwell in the same place with vs is here forbidden Iniurie is to be done to none but to do wrong to a friend or neighbour yea to deuise or practise mischiefe against one that abideth in the same town or citie with vs and therein carieth him self quietly is aboue all things to be auoyded as a sinne most odious vnto God and man Dauid pondering the grieuousnesse of this iniquitie Psalm 7.4 wisheth that if he had committed it then the enemie might take his soule and lay his honor in the dust Neuerthelesse Trecherie manie now a dayes exercise this craft as it were onely bending their wits how to draw into trouble such simple and harmelesse people as dwell where they do 30 Striue not with any man causlesse when he hath done thee no harme Quarrelling or brabling is condemned in this instruction The meaning hereof is thus much in any case neither prouoke to wrath nor molest him who medleth not with thee nor hath anie way offended thee It is lawfull to conferre priuatly or to complain to a magistrate of a wrong offered But to lay blame on any one who is not faulty or to accuse an innocer person or to contend with one who is quiet is to ouerthrow all humanitie and societie Iosia wold needs take vp the sword against Pharao Necho but he perished by it Now whereas here it is sayd when he hath done thee no harme these words containe no warrant of priuate reuenge or of wreaking our anger vpon euerie one who giueth vs iust occasion of offence but a reason prouing that we are not to striue with a man causlesse whereof this is the summe that it were an vnreasonable thing to molest those who haue not deserued to be molested 31 Fret not at a * or A man of violence or oppression troublesome man neither chuse any of his wayes 32 For the froward is abhomination to the Lord but his secret is with the vpright 33 The curse of God is in the wicked mans house but the dwelling of the righteous is blessed 34 Surely he will scorne the scorners Iames 4.10 1. Pet. 5.5 but he well giue grace to the humble 35 The vvise shal inherit honor but shame shall take avvay fooles In this conclusion of the chapter See the root herof Psal 37.25 Iob. 5.3 first and exhortation not to enuie the wicked is contained Secondly sundrie reasons are set downe both enforcing this admonition and those which before haue bene giuen Fret not at the troublesome man neither chuse any of his wayes Neither grudge at the rage or power of anie who annoyeth thee or other neither be drawn aside by his prosperous estate to like of his doings or to fawne on him For the froward is ahhomination to the Lord but his secret is with the vpright For first of all God abhorreth the obstinare as his enemies shunning them also as filthie excrements or serpents but he hath a secret fellowship with the godly as his friends visiting them in troubles bestowing his blessings on theÌ„ talking with them by his word and drawing neare vnto them by his spirit The curse of God is in the wicked mans house but the dwelling of the righteous is blessed Secondly God doth plague the house of the wicked ouerthrowing their habitations by tempests putting griefe into their hearts and sending diseases on them and theirs

bene spent thy carkasse plagued and pined with some sore disease and say howe haue I hated instruction c. and then thou feele acknowledge with griefe that a Prophet was sent to thee Within a litle space I am in all euill in the midst of the congregation and assembly Suddenly in a short time I am made an open spectacle of shame and vengeance in the place of araignement and execution before the bench and the common people All these reasons are taken from humane dammages and as concerning the last it can not throughly be vnderstood vnlesse it be coÌ„sidered that adulterers vnder Moses law were punished with death 15 * To let passe diuerse other reasons these words and verses I expouÌ„d not Synecdochically as doth Iumus but Allegorically of the vse of wedlocke because the same state is vsually in the scripture shadowed our by the same borowed speeches which here are vsed as Num. 24.7 Deut. 33.28 Esa 48. 1. Psal 68.27 Esa 51. 1. Ouid as an eccho vnto Salomon resoundeth these senteÌ„ces in verse thus lib. 2. de remedio amoris Explenda est sitis ista tibi quÃ¢ praeditus ardes Cedimus Ã¨ medio â—am licet amne bibas Sed bibe plus etiaÌ„ quÃ m quod praecordia poscunt Gutiure fac pleno sumpta reduÌ„det aqua Et fruere vsque tuÃ¢ nullo prohibente puella Illa tibi noctes auferat illa dies See a like admonition Eccles 9.9 Drinke water out of thine own cestern and liquour out of the midst of thine owne well 16 Thy fountaines shall disperse them selues abrode thy streames of water in the streets 17 They shall be thine in seuerall and not other mens with thee 18 Let thy well spring be blessed and reioyce in the wife of thy youth 19 Let her be a most louely hind and an amiable Roe 20 Let her pappes suckle thee at all times dote in the loue of her continually In these verses a remedie of that foule vice of adulterie is prescribed which a litle before hath bene condemned Drinke water out of thine owne cesterne c. enioy thine owne yoke fellow for mariage is honorable among all c. Thy fountaines shall disperse them selues abrode c. Rather here enioy thy delite to the full then go astray with strangers Let thy well spring be blessed Let thy wife become a frutefull vine that thou mayst haue plenty of children of thine owne lawfully begotten in honest wedlocke And reioyce in the wife of thy youth Liue chearefully with her whom the Lord hath first matched with thee and linked vnto thee Let her be a most louely hind and a most amiable Roe Euen as the Hart being most fond of the hinde followeth her vp and downe and solaceth him selfe with her or as the Roe buck being exceedingly enamoured with the female Roe deliteth in her and wandreth with her so walke talke refresh thy selfe with thy wedded spouse louing her most dearly all the dayes of thy life Let her pappes suckle thee at all times dote in the loue of her continually Finally euen as the litle infant contenteth himselfe with the breasts of his mother or nurse or as they who are stricken in yeares dote greatly on those things which they like so being satisfied with her alone whatsoeuer wants or frailties she hath let her seeme of all other most beautifull yet let her be a peerelesse pearle in thine eye 21 And why Ã´ my sonne shouldest thou * or Dote on go astray with a strange woman and embrace the breast of another mans wife 22 Sith euery mans wayes are before the eyes of the Lord and he pondereth all his paths 23 His owne iniquities shall take the wicked man and he shall be held by the cords of his own sinne 24 He shall die for vvant of instruction and for that he wandereth in his great folly In this conclusion of the chapter the spirit of God addeth a diuine reason disswading from adultery vnto those humane which before haue alreadie bene set downe to this intent And why Ã´ my sonne shouldest thou go astray with a strange woman or dote on a strange woman Great cause there is why thou shouldest flie all liking of other women besides thine owne wife why thou shouldest not be so bold as to come neare vnto an harlot Sith euery maÌ„s ways are before the eyes of the Lord in asmuch as God plainly seeth the most secret actions that are done yea the verie inward cogitatioÌ„s of the heart And he pondereth all his pathes Yea and sith the eternal God examineth all the deeds thoughts of men and iudgeth them in iustice His owne iniquities shall take the wicked man wherefore howsoeuer for a time the vngodly person and the adulterer may go abrode freely or be out of trouble yet his owne sinne as a bailiffe or sergeant shall at the last arrest and apprehend him For his conscience shall checke him summon him before the tribunall seate of God And he shall be held by the cords of his owne sinne Moreouer the troubles of the Lord raised vp by his transgressions shall as iaylors bind him with such bands or irons as it were that he cannot possibly escape being kept together with the euill Angels in chaines of darkenesse against the day of iudgemeÌ„t He shall die for want of instruction At the last death and destruction as the Lords executioners shal take away his life from him yea they shall torment him in hell fire Now all this shall befall him for want of instruction for his ignorance his carelesnesse his disobedience See a very like saying Iob 36.12 and for that he wandreth in his great folly as also for that he goeth astray with the strange woman or committeth many like abhominations THE VI. CHAPTER 1 My sonne if thou hast promised to be suretie to thy friend or clapt thine hand vvith a straunger 2 Thou hast ensnared thy selfe by the words of thy mouth thou art caught by the speeches of thy mouth 3 Do this now my sonne and deliuer thy selfe in asmuch as thou art come into the haÌ„d of thy neighbour go to submit thy selfe and be importunate with thy neighbour 4 Graunt no sleepe to thine eyes nor slumber to thine eye lids 5 Deliuer thy selfe as a Roe out of the hand of the hunter and as a bird out of the hand of the fowler Herein the wise king warneth men first not to enter into suretiship then if peraduenture they haue through vnaduisednesse incurred this danger to vse all good meanes of getting out thereof My sonne if thou hast promised to be suretie to thy friend if thou hast in words told thy friend that thou wilt see his debt satisfied or clapt thine hand with a stranger or if by any signe or leauing of earnest thou hast bound thy self to one with whom thou hast no acquaintance to see him contented for that which thy neighbour oweth him thou hast ensnared thy selfe by the words of thy

mouth thou hast cast thy selfe into daunger and made thy selfe a debter to another by thy promise thou art caught by the speeches of thy mouth Thou art taken and held by thy proffering of thy selfe to be suretie Do this now my son and deliuer thy selfe inasmuch as thou art come into the hand of thy neighbour go to submit thy selfe and be importunate with thy neighbour First request in humble maner the creditor to be fauorable vnto thee secondly vrge the debter to satisfie his owne debt Graunt no sleepe to thine eyes nor slumber to thine eye lids Do this with all speede and diligence Deliuer thy selfe as a Roe c. After the example of the beastes and foules who labour by all meanes to get out of the nets and from the pursuite which is made after them endeuour thou to come out of the bondes of suretiship All suretiship is not here forbidden or simply to be condemned Epist to PhilemaÌ„ 19. verse For Paule offred him selfe to be suretie vnto Philemon for Onesimus Onely then rash suretiship is prohibited when the daunger thereof is incurred by folly a wise endeuouring to be free from this snare and the trouble thereof is aduised Thus the word of God teacheth men not onely to be wise vnto saluation but vnto their wealth and vnto their quietnesse 6 Go to the Pismire Ã´ sluggard behold her wayes and be wise 7 For she hauing no guide taskemaster nor ruler 8 Prepareth her meate in the summer gathereth her foode in the haruest 9 How long wilt thou lye Ã´ sluggard when wilt thou arise out of thy sleepe 10 By a few sleepes a fevv slumbers a litle folding of the hands to * or Rest sleepe 11 Thy pouertie commeth on thee in the meane season as a speedie traueller and thy * or Needinesse necessitie as an armed man Slothfulnesse is condemned in these verses See after 24.33 also 30.25 Go to the Pismire Ã´ sluggard O slothful maÌ„ if the law of God or the example of good men moue thee not to walke painfully in thy calling go to the litle an t Behold her wayes and be wise CoÌ„sider her industrie and forecast learning by her exaÌ„ple to be diligent and prouident For she hauing no guide taske-master or ruler prepareth her meate in the summer and gathereth her foode in the haruest For albeit she hath no schoole-master to teach her no ouerseer to call her to account finally no Magistrate to compell or punish her as men haue yet by a certaine instinct of nature she prouideth getteth in her victuals whilest yet it is faire and warme weather and whilest there is much corne growing in the fields or spilt on the grouÌ„d How long wilt thou lie Ã´ sluggard c. O thou drowsie sluggard wilt thou consume so much time in sleeping and lying in thy bed By a few sleepes c. Whilest thou thus multipliest thy naps and slumberings thy pouertie commeth on thee c. want ouertaketh thee as a swift traueller doth one who walketh slowly and neede meeteth with thee as an armed man doth one without a weapon who is not able to resist him 12 The lawlesse person the * or The wicked man See this phrase applyed to Antichrist 2. Thess 2.3 man of sinne walketh with a froward mouth 13 He winketh with his eyes he speaketh with his feete he teacheth vvith his fingers 14 Wylie imaginatioÌ„s are vvithin his heart he practiseth mischiefe continually he stirreth vp contentions 15 Therfore shall his destruction come speedily This exposition is confirmed by the significatioÌ„ of the Hebrewe word compounded of bel and gnol by the vse therof in the scripture and in the Sanhedrim where it is sayd that they are men of Belial who haue shakeÌ„ of the lawe of heauen from their necke he shall be suddenly broken without recouerie A notorious wicked man is herin partly described and partly threatened First he is called a lawlesse person because he wil not be subiect to the yoke of Gods law or mans law Secondly he is termed the man of sin because he euen hath sold him selfe to do wickedly Thirdly it is sayd of him that he walketh with a froward mouth for that with his toung he blasphemeth God and either reprocheth his neighbour or entiseth him to error or some wickednesse He winketh with his eyes c. He abuseth all the members of his bodie and namely these three his eyes his feet and his hands to be signes of leudnesse Wyly imaginations are within his heart his mind is fraught with craftie deuises he practiseth mischiefe continually he from time to time worketh iniquitie euen as an artificer laboureth in his trade He stirreth vp coÌ„tentions finally he maketh debate in all places Therfore shall his destruction come speedily c. for this cause the Lord will quickly ouerthrow him and plague him most grieuously 16 These sixe things doth the Lord hate yea these seuen are abhomination to his soule 17 The haughtie eyes a lying toung and the hands that shed innocent blood 18 An heart that plotteth wicked deuises feete that be swift in running to mischiefe 19 A false vvitnesse that * or Forgeth speaketh lyes and him that raiseth vp contentions among brethreÌ„ We are taught in these verses that albeit the Lord abhorreth all sorts of sinnes yet there are some particular vices which he after a speciall sort detesteth See an example touching pride in Herod touching falshood in Ananias and Sapphira touching murder in Cain touching craft in Iezabel touching mischieuousnesse in the Pharisees who compassed sea and land to make a Proselite touching false witnesse bearing in the accusers of Steuen and touching makebates in Abimelech Iudges 9. and vseth most seuerely to reuenge First of all he most extremely hateth the haughtie eyes that is to say pride together with the proud person who sheweth his haughtinesse by outward signes as namely by his lookes Secondly a lying toung that is to say falshood together with the lyer who exerciseth his toung in telling vntruthes Thirdly the hands that shed innocent blood that is to say murder together with the murderer who embrueth his handes in guiltlesse blood Fourthly an heart that plotteth wicked deuises that is to say craftinesse together with the wylie foxe who beÌ„deth his wits to deuise euill Fiftly feete that be swift in running to mischiefe that is to say mischieuousnesse together with the harmful person who abusing his feet walketh and posteth with Sathan his ringleader froÌ„ place to place to do some villanie Sixtly the false witnesse who speaketh lyes that is to say the bringing in of an vntrue euidence together with the forger of the same Last of all him that raiseth vp contentions among brethren that is to say the sowing of strife together with the make-bate who setteth at variance them who by nature religion or any such bond are brethren 20 My sonne obserue thy fathers commandement and forsake not thy mothers instructioÌ„

and againe ministreth vnto him manie good things The pouertie of the poore is their breaking On the contrary side penurie like a mightie hammer breaketh both the hearts and bodies of poore people who by reason of want can not resist the force of their aduersaries and are hindred from attaining to learning and offices 16 The labour of the iust man is vnto life the reuenue of the wicked is vnto sinne The vse and abuse of riches herein is touched The iust man is sayd to get his goods vnto life because the drift of his labour is that he and his family may haue whereof to liue On the contrary side it is affirmed that the reuenue of the wicked is vnto sinne Iames 43. because he earneth goods to spend them vpon his lusts or some ill vses 17 He that keepeth instructioÌ„ is in the way to life but he who forsaketh correction goeth astray The frutes of obedience and of disobedience are herein shewed He that keepeth instruction is in the way to life He that obeyeth admonitioÌ„s walketh in the high way to eternall life But he who forsaketh correction goeth astray On the contrarie side he that disobeyeth or contemneth reproofes or chastisements wandring from the paths of prosperitie runneth headlong into destruction 18 He that is a man of deceiptfull lips hideth hatred and he that is a foole vttereth a reproch Secret dissembling and open reuiling are herein condemned He that is a man of deceiptfull lips hideth hatred he that speaketh faire cloketh malice And he that is a foole vttereth a reproch he that is rash or vnaduised breaketh out into open rayling 19 In many words sinne cannot be wanting but he that refraineth his lips is wise Multitude of words or babling is herein shewed to be the wel-spring of manie vices In many wordes sinne can not be wanting he that talketh much offendeth much inasmuch as among a multitude of words he must needes lightly vtter some superfluous false or offensiue But he that refraineth his lips is wise He that keepeth silence or speaketh sparingly is prudent It is no fault to vtter manie speeches which do edifie but to haue a talkatiue toung or to prattle without ceasing is not only a sinne of it selfe but a fountaine of many sinnes 20 The toung of the iust man is as fined siluer but the heart of the wicked is litle worth 21 The lips of the righteous man do feede many but fooles dye for want of wisedome In the former of these verses the speech of the godly is affirmed to be precious and excellent The toung of the iust man is as fined siluer As the fined siluer is pure from drosse so the talke of the godly is pure and precious and not onely voyd of vanitie swearing babling or such vices but full of excellent instructions and admonitions But the heart of the wicked is litle worth As for the mind of the wicked man it is like vnto drosse rather then vnto siluer Hence it is that out of the ill treasure of his heart he bringeth foorth ill things In the later of these two sentences the profite which ariseth to many by the speeches of some one good man is declared The lips of the righteous man do feede many the doctrines of godly Christians and teachers nourish the soules of manie people vnto eternall life But fooles die for want of wisedome As for the vngodly they perish and die the second death of the soule through neglect or contempt of good instructions 22 The blessing of the Lord makeeh rich and it doth ad no sorow with it The fauour of the Lord is here shewed not only to be the cause of all prosperity but to giue wealth without wo and store without sore The blessing of the Lord maketh rich The fauour of God ministreth necessaries vnto the godly who by the Lords good successe on their labors come to goods without vexatioÌ„ of mind or great toyle of bodie 23 It is as a pastime to a foole to coÌ„mit wickednesse but wisedome is the delite of a prudent man In this verse is obserued that as the vngodly reioyce in doing of euill so the godly with ioy followe after that which is good It is as a pastime to a foole to coÌ„mit wickednesse The practising of iniquitie as of theft drunkennesse or adulterie is as it were the game of the wicked man But wisedome is the delite of the prudent person On the contrary side learning or godlinesse is as it were the recreation of the well disposed person 24 That which the wicked maÌ„feareth shall come vpon him but God will graunt the desire of the righteous That which the wicked man feareth shall come vpon him the euill which the conscieÌ„ce of the euill doer threatneth him withall whether it be shame Psal â—45 19 death or damnation or anie plague whatsoeuer shall surely befall him But God will grant the desire of the righteous On the contrary side God will giue the iust in time conuenient those good things which their hearts wish or put them in hope of 25 As the whirlewind passeth so is the wicked no more but the iust man is as an euerlasting foundation As the whirlwind quickly vanisheth Psal 37.20 item 35. so the vngodly man shall quickly be destroyed but he who is vpright shall remaine firme on earth or in heauen being like to mount Sion which cannot be remoued 26 As vineger is to the teeth and as smoke to the eyes so is the slouthfull person to theÌ„ that send him As vineger maketh the teeth to ake or as smoke causeth the eyes to smart so the negligent messenger or workman fretteth and vexeth his masters mind 27 The feare of the Lord increaseth the dayes but the years of the wicked are cut short The reuerence of God is a meanes whereby men attaine to liue long in this world or for euer hereafter On the contrarie side wickednesse either bringeth men to vntimely death in this world or by death cutteth them of from the yeares of immortalitie in the life to come 28 The hope of the righteous shall be gladnesse but the expectation of the wicked doth perish The iust receiuing at the last the thing which they haue hoped for conceiue great ioy in this respect that they haue not hoped in vaine On the contrarie side the wicked not receiuing the thing which they looked for do fret within them selues and rage against the Lord. 29 The way of the Lord is strength to the vpright man but a breaking in peeces to the workers of iniquitie The Lord in the course of his prouidence keepeth and encourageth the iust but plagueth and crosseth the wicked 30 The iust man shall neuer be remooued but the wicked shall not dwell on the earth The righteous shall continue for euer in heauen the vngodly shall quickly be rooted out of the earth 31 The mouth of the iust is frutefull in wisdome but the toung of the froward shall be cut out The toung of

the godly man plentifully vttereth good instructions as a good tree bringeth forth good frutes but the euill toung shall be hewen downe by the axe of Gods iudgements 32 The righteous mans lips shall find fauour but the mouth of the wicked the reward of frowardnesse He that speaketh gracious words shall be blessed Psal 52.7 but he that abuseth his toung shall be plagued THE XI CHAPTER 1 False ballances are an abhomination to the Lord but an vpright weight is acceptable to him THis sentence is a streame flowing out of the statute of the Lord which is set downe in the nineteenth chapter of Leuiticus and the fiue and thirtith verse There saith the Lord thou shalt practise no vnrighteousnesse in any office in measures or in weight c. Not onely deceipt it selfe but the deceiptful scales as the instruments of craft are abhomination to the Lord. Now surely not without iust cause doth the Lord abhorre such as vse false ballances For first they abuse the measures of iustice secondly hereby they most hurt the pore On the coÌ„trary side an vpright weight doth so please the Lord as that he will prosper those who vse faithfull dealing in their trades or bargaines 2 When pride commeth contempt commeth also but with the lowly is wisedome Herein is shewed that as deceipt is punished by the Lord so pride shall be reuenged When pride commeth c. When statelinesse goeth before infamie followeth after For what say people of an arrogant person but behold he is a stately foole But with the lowly is wisedome With the modest is such prudence as not onely is worthie of honor but aduaunceth them to dignitie and preferment 3 The vprightnesse of the iust guideth theÌ„ but the vnrighteousnesse of transgressors shall destroy them Righteous dealing causeth men to haue good successe but wickednesse ouerthroweth them in such sort as that they are as cities broken down brought to desolation 4 Riches profite not in the day of wrath but righteousnesse deliuereth from death Goods euen iustly gotten are not able to saue a man in the time of destruction See before 10.2 an example 1. Tsoph 18. but then the righteous are preserued by the Lord. 5 The righteousnesse of the iust man directeth his way but he which is wicked falleth in his wickednesse Balaam louing the wages of vnrighteousnesse may be an example A good cause hath good successe but an ill enterprise or action hath manie crosses bringeth great troubles on a man 6 The righteousnesse of the iust deliuereth them but the deceiptful are caught in their own mischiefe They that are innocent being in trouble are freed from it by the prouidence of God fauoring and clearing their vpright dealing Mardochai and Haman may be examples The craftie being in great power or prosperitie through the iust iudgement of God are brought into trouble for their subtiltie and iniquitie 7 When the wicked maÌ„ dieth his expectation perisheth the hope of his strength perisheth So long as the vngodly liue in prosperitie Iob. 8.14.15 they put their trust in their riches or friends perswading theÌ„ selues that if any danger come they shall be deliuered by these meanes Psal 49. But at the time of death or in extreame aduersitie they finde that all the things wherein they did put affiance can stand them in no stead and that all their wealth and glorie doth forsake them To conclude then the sinner perceiueth that all the hope he had of the mercie of Christ vanisheth and is turned into despaire 8 The iust man is deliuered out of trouble See the 21.18 of this booke An example Dan. 6.25 and the wicked man commeth in his stead O behold also this worke of Gods prouidence or point of dayly experience that the vngodly man succeedeth the iust man in his troubles The righteous are in aduersitie but by the helpe of God they wade out of it and their aduersaries or some malefactors come into it through his iust iudgement 9 The hypocrite corrupteth his neighbour with his mouth but the iust are preserued by knowledge One wicked man seduceth another 2. Tim. 2.13 2. Thess 2. deceiuing and being deceiued But as concerning Gods children they through the wisedome of the word as by a buckler resist and repell those who tempt them to any error or sinne 10 For the prosperitie of the iust the citie reioyceth and when the wicked are destroyed there is singing 11 By the blessing of the vpright the citie is exalted by the mouth of the wicked it is destroyed When either the godly speed well and are aduanced or the wicked are disgraced put to death See examples 1. Sam. 18.6 Hest 8.16 the well disposed multitude is not onely inwardly glad but outwardly signifieth this internall ioy by testimonies of mirth Great cause there is why cities in these cases should thus be affected and carrie them selues For the societies of men are greatly benefited by the doctrines counsels and prayers of the good which are their blessings as on the contrarie side kingdoms are brought to ruine by the mischieuous speeches of the wicked 12 He who is voyd of vnderstanding reprocheth his neighbour but he who is prudent will keepe silence The harebraind man vseth to breake out into opprobrious speeches wherewith he loadeth somtimes his enemie sometimes his verie friend But he who is prudent See examples in Shimei and Dauid is so farre off from rayling or from giuing of taunt for taunt that he behaueth him selfe as a deafe man neither will seeme to heare any of his slanders or speeches by whom he is reuiled 13 He vvho vvalketh as a tale-bearer reuealeth a secret but he which is of a faithfull mind * or Conereth concealeth a matter Talkers and walkers from place to place disclose both the secret intents and faults of their friendes These packe-horses of Sathan are in all places to be found but God in his law giueth an expresse commaundement to his worshippers to take heede of this vice Leuit. 19.16 saying Thou shalt not walke among thy people with tale carrying But he which is of a faithfull mind concealeth a matter Such a one as is a friend not in shewes onely but in truth and hath power ouer his affections concealeth those faults purposes words and deeds of his friends which with a good conscience may be kept close 14 Where prudent counsels are not the people run to decay but in the multitude of counsellers there is health See an example in Reheboans Without sound aduise a coÌ„mon wealth perisheth but by the politicke counsel of many wise gouernors it florisheth For where sound aduise out of the word of God is not giueÌ„ how can the people but be greatly hurt both in their bodies and soules and contrariwise Now if good counsel be not obeyed it is all one as if it were neuer giuen 15 He who becommeth suretie for a stranger shall wholly be broken but he

confirmed by diuers places of this booke as chap. 2.14 chap. 10. vers 23.14 c. 5. v. 15. c. v. 20. RatsoÌ„ somtimes a kind affection either of man to man or of God to man sometimes that thing which is to be accepted This is as much as if it were sayd shunne the companie of the wicked and hearken not to the counsell of seducers 8 The wisedome of the prudent man is to take heede vnto his owne way the follie of fooles to deceit Euen as he is a wise trauailour who so looketh to his way that he suffreth not him selfe to be lead aside out of the right path so he is a wise Christian who looketh that he be in a good course and suffreth not him to be drawen aside to sinne But such as walke vnwisely either deceiue other or are themselues seduced 9 Fooles make a mocke of the punishment of sinne but among the righteous is fauour The wicked make a light matter both of sinne and of Gods iudgemeÌ„t for which cause the Lord causeth them to feele his wrath vnto the vtmost But amoÌ„g the righteous is fauour On the contrary side the good will of the Lord is toward the righteous compassing theÌ„ about as a shield The Prophet Dauid setteth downe certaine speeches in the 5. Psalme very like vnto this sentence Thou Ã´ Lord saith he doest blesse the righteous person thou causest that fauour doth compasse him as a shield But speaking of the wicked araigne them Ã´ Lord saith he let them fall from their counsels c. 10 * This translatioÌ„ is that which the Geneua Bible setteth downe and diuers good authors allow The sense which is giuen is confirmed not onely by Hieromes interpretatioÌ„ and the expositioÌ„s of some other but by the significatioÌ„ of the wordes and the sute of the matter Zar here is taken for alius aliquie as chap. 22. The heart knoweth the bitternesse of the soule therof and a stranger shall not meddle with his ioy The force of sorrow is herein declared The heart that chief part of the body which is the fountaine of life knoweth the bitternesse discerneth and feeleth the deepe and extreme sorrow of the soule thereof of that minde or spirite which dwelleth as it were with it in the same earthly tabernacle of the body And a stranger and other man who soeuer shall not meddle shall not enter into the afflicted heart with his ioy with his merie speeches or iests or what delites soeuer they are which he vseth to refresh the pensiue heart withall WheÌ„ as theÌ„ one mans heart is heauy to the death or extremely sad any other shall not be able with his mirth to please or ease the same For surely the heart which aketh with pinching paine the soule which soaketh in suds of pensiue sorrow taketh small pleasure in pastime or in mirth but rather refuseth all comfort and flyeth sporting as a thing most contrary to it Outward delites heale scratches as it were or smaller griefes but not deepe woundes or extreme heauinesse 11 The house of the wicked shall be destroyed but the tent of the righteous shall florish The dwelling and houshold of the vngodly Iob. 5.3.4.5 Also 24. shall be ouerthroweÌ„ but the habitation and familie of the iust shall increase and spread There is a way which seemeth right in the eyes of men but the end thereof is the high way to death Some course of life there is as namely continuing in sinne which pleaseth flesh and bloud for a time seeming either pleasant profitable or iust but at last it bringeth destruction 13 Euen by laughter the mind is made heauie and in the ende reioysing is turned into mourning Vaine vngodly pleasure bringeth losses sorrow Iames 4.7 diseases yea sometimes death Iollitie is turned into wayling and weeping oftentimes This sentence theÌ„ accordeth with that threatening of our Sauiour we be vnto you which laugh for you shall weepe 14 A man of a froward minde shall be filled with his own wayes but a good man is seuered from him The vngodly person shall not onely tast of Gods wrath but be made drunke as it were with all his plagues But a good man is seuered from him the righteous man is not plagued together with him by the Lord who alwayes spareth his wheÌ„ he punisheth the wicked but on the contrary side See an example in the Israelites the EgyptiaÌ„s Psal 4.4 he is aboundantly blessed by him so that the iust man also is filled with his wayes Know then that the Lord hath seuered to him selfe him whom he receiueth into fauour 15 The simple maÌ„ beleeueth all things but the prudent man taketh heede to his steps Such a one as is ignorant of Gods word or voyde of the discretion of his spirite crediteth all speeches whether true or false certaine or vncertaine 16 The wise man feareth and departeth froÌ„ euill but the foole hazardeth him selfe so venterous is he He who is warie See the expositioÌ„ of the 12. ver of the 27. chap. dreading hatmes as he ought shuÌ„neth both the actions places of danger whereinto the vngodly rush very rashly 17 He vvho is swift to vvrath vvorketh follie but a man full of vvyles is hated Two contrary vices are herein coÌ„pared together to wit hastinesse and subtilitie He is swift to wrath who is quickly moued to anger vpon euery light occasion Such an vnaduised and moodie foole worketh follie See a like sentence before in the 12 chapter and in the 26.25.26 vers that is to say by speech or deede sheweth such signes of his folly as that he maketh him selfe a mocking stocke to all On the coÌ„trary side he is counted a man of wyles who outwardly faineth good will but inwardly intendeth reuenge being occupied in musing on the meanes or opportunities of accomplishing of the same This dissembler not onely hateth his neighbour in his heart but is him selfe hated or worthie to be hated For in as much as he is so close an hypocrite he deserueth to be odious neither can he lightly be in other account sith he may be suspected to plot some mischief 18 The simple inherite follie but the vvise crowne them selues vvith knowledge Such as are of litle wit or vnderstanding in spirituall things not onely commit wickednesse but inherite the punishment thereof namely Gods vengeance Thus then the vngodly are heires as it were to troubles and plagues these are their portioÌ„ as the Prophet speaketh in the Psalme On the contrary side the prudeÌ„t onely increase in the gifts of the holy Ghost but at the last attayne honor and glory yea euen that crowne of righteousnesse which the iust iudge hath layd vp for them 19 Euill men bow theÌ„ selues before the good and the wicked at the gates of the iust man As it is meete that the righteous rule the vngodly obey Thus we read that Haman bowed to Mordecai and that Iosephes brethreÌ„ came to him so by the disposition of the diuine

did that worthie Queene Hester who although it was present death for her to goe in to the king vnlesse she should finde speciall fauour in his eyes yet she so committed her wayes to the Lord hauing first vsed prayer and fasting that saying to her selfe if I perish I perish she boldly entred into his presence 4 The Lord hath made all men for him selfe yea euen the wicked man vnto the day of euill Predestination is here spoken of The Lord the eternall God by whom all things haue their being hath made hath not onely foreknowen but or dained all meÌ„ aswell Iewes and Gentils young as old rich as poore See for this doctrine the whole 9. chap. to the Rom. for him selfe for the setting forth of his wisdome power iustice and glorie Yea euen the wicked man he hath ordained the reprobate person him self also who because he is an enemie to Gods glorie may seeme not to haue bene appointed or created to his glorie vnto the day of euill to the day of Iudgement and of execution that so in this vessell of wrath the iustice of God may be declared The originall cause of the daÌ„nation of men is in them selues seeing they are wicked of them selues without any compulsion offred on the Lordes part But as here is shewed the will of God which is a rule of iustice is the fountaine not onely of election but of reprobation Thus God is without fault in refusing the wicked sith he is indebted vnto none but the wicked are most iustly condemned because by their sinnes they are indebted vnto God 5 Euery one who is proud in heart is abhomination to the Lord though hand ioyne in hand he shall not be vnpunished See examples in Pharao the builders of Babell Nebuchadnezar and Herod The Lord will plague euery high minded person who neither by any aide nor by any art shal be able auoide his IudgemeÌ„t Some are not very lofty in their lookes nor glorious in their apparell and yet haue in them most stout hearts and proud spirites These are abhominable in Gods sight and shall be plagued as well as the gay and boasting peacockes of the world 6 By mercie and truth iniquitie is purged and by the feare of God euill is departed from It is most sure and certaine that sinnes are couered and pardoned vnto men not by the vertue or excellencie of their good workes or merites but by the tender mercy of God in Christ Luc. 1.72 Psal 25.10 Psal 85.9.10 by his performing of his promises in him Neuerthelesse it is also an vndoubted truth that by vnfained repeÌ„taÌ„ce the iudgement of God is preuented when as iniquitie is broken off by practising of that which is good The Prophet Daniell teacheth this doctrine most paynely wheÌ„ he sayth to Nebuchadnezar breake of thy sinnes with righteousnesse and thine iniquities with mercy toward the afflicted Dan. 4.27 that thy prosperitie may be prolonged Thus then by mercie and truth iniquitie is purged sinne committed is remitted by the meere grace of God in Christ in whom all his promises are yea and amen but moreouer when pitifulnesse and faithfulnesse is practised temporall chastisements for foule faults threatened or inflicted are stayed or remoued the Lord beyng well pleased with such sacrifices of obedience albeit the sacrifice which Christ hath offred on the Crosse is onely meritorious who is the onely propitiatioÌ„ for our sinnes And by the feare of God euill is departed from The awe or reuerence of the Lord is that thing which maketh men to shunne sinne so that abstayning from iniquitie they incurre not the wrath or indignatioÌ„ of the Lord. This verse theÌ„ teacheth whereby the pollutioÌ„ of sinne may so be washt away as that it shall not cry for vengeance and againe whereby it may so be auoyded as that it shall not be able to infect vs. 7 When the Lord fauoureth the wayes of a maÌ„ he maketh his enemies at peace with him See examples in the I sraelites the Egyptians in Dauid and Saul in Ahasuerus and Mordechaâ— and a like sentence Iob. 5.23 When the Lord fauoureth the wayes of a man at what time God is reconciled to an vpright person he maketh his enemtes he causeth those who were his aduersaries for the time to be at peace with him not onely to lay aside their hatted but to beare good will or to enter into a league of friendship with him 8 Better is a litle with righteousnesse then a great reuenue with wrong A small stocke gotten prospereth better and is more to be esteemed then great wealth scraped together by iniurie and oppression 9 The heart of man purposeth his way but the Lord ordereth his steps MaÌ„ purposeth as we say but God disposeth Many iourneyes are often intended many courses are deuised but God causeth things to come to passe as he seeth good 10 A diuine sentence shall be in the lippes of the king his mouth shal not transgresse in iudgement Kings in old time did vse to sit in iudgemeÌ„t Hence it is that here it is sayd a diuine sentence shall be in the lips of the king The meaning hereof is See the roote hereof Exod. 23.2 An example 1. King 3.27 that a Prince or ludge should haue a gift of searching or ferretting out the truth His lips shall not transgresse in iudgement he should neuer giue a rash or false sentence on any matter See the roote herof Deut. 1.17 I tem 25.13 a like charge 2. Chron. 19.6 11 The beame and scole of the ballances of iustice belong to the Lord all the weights of the bagge are his worke All the parts of the ballance and all things thereto belonging are the Lordes ordinance yea he hath also commaunded that they be vsed aright 12 It should be an abhomination to kings to commit wickednesse for the throne is established by iustice It should be an abhominatioÌ„ to kings to coÌ„mit wickednes it is the part of rulers so to abhorre the working of iniquitie See an example in Dauid Psal 101. as that they neither theÌ„ selues commit grosse vices nor allow them but rather detest theÌ„ in other For the throne is established by iustice The cause why Princes should aboue all other abhorre iniquitie is because the royall crown and authoritie is mainteined not so much by strength as by equitie which subiects loue and God doth blesse 13 Righteous lippes should be the delite of kings and he who speaketh right things is to be loued by them Righteous lips should be the delite of kings wise and faithfull speeches should please Princes and he who speaketh right things is to be loued by them the person also who vttereth the truth or giueth sage aduise is to be entertained in their courts and to be esteemed 14 The wrath of a king is as messengers of death but a wise man will pacifie it The wrath of a king is as messengers of death the furie of Princes is of so great force

by him disposed and altered according to his will power vnto fauour or hatred to one affection or another 2 A man seemeth streight to him selfe in all his wayes but God pondereth the hearts A man iustifieth him selfe oftentimes in all respectes when as God who searcheth the reines See before 16.2 findeth many things amisse in him 3 To do iustice and iudgemeÌ„t is a thing more acceptable to the Lord then sacrifice Workes of charitie practised toward men are here preferred before the exercises of Religion which coÌ„cerne the worship of God The reason hereof is for that the Lord had rather be serued by those actions which are profitable to men then by those which to them are vnfruitefull For this cause it is said in the Epistle to the Hebrewes that by such sacrifices as good workes are Heb. 13. God is well pleased When as the exercises of Religion are performed with faith they are acceptable to the Lord as was the sacrifice of Abell but because iustice and iudgement are the greater points of the law Micha 6.6 when other things are alike the Lord alwayes preferreth them As for the outward exercises of Religion which the wicked who practise al iniquitie performe Ose 6.6 they are so farre off from being acceptable vnto the Lord Esay 1.10 that they rather are abhominable in his sight 4 The haughty looke and the proud heart to conclude the * Or plowing light of the wicked is sinne We are herein taught that all the actions of the wicked are abhominable in the sight of God The haughtie looke and the proud heart the stately gestures and minde puffed vp To conclude the light of the wicked is sinne and to be brief whatsoeuer the wicked do euen their ciuill and religious actions yea their consciences and their soules are polluted Tit. 1.15 For vnto the vncleane all things are vncleane and that which is high in the sight of man Luc. 16.15 is abhomination in the sight of God 5 The thoughtes of the diligent man are onely vnto profit but the hastie mans tend onely to pouertie They who bend their wits and applie them selues to finde out and to vse the meanes and opportunities of inriching their estate shall waxe wealthie On the contrary side such harebraynes as runne all on head in making hastie bargaines or in doing things they care not how vndoe them selues 6 Treasures gathered together by a deceitfull toung are vanitie tossed too and fro of men who seeke death Goods gotten by falsehood haue two euils First they are vnstable vanishing away as the dust flyeth before the wind Secondly they are hurtfull bringing sometimes temporall death but alwayes eternall destruction on the owners thereof 7 The calamitie of the wicked shall * Or cut them in sunder destroy them because they refuse to practise that which is right The great afflictions of the vngodly shall cause them to houle and crye and shall ouerthrowne them for that they will execute iustice or doe that which is good 8 * Or the way of a peruers man is straunge The way of some man is peruerse and straunge but as for the pure man his worke is right The course which impure men take See the same phrase Iob. 8.6 is ouerthwart and contrarie to nature to reason or to the law of God On the contrary side the action of the vpright person is agreable to equitie and to the law of God 9 It is better to dwell in a corner of the house top then with a contentious woman in a * Or an house of companie wide house A brawling wife is here shewed to be a great euill The Iewes houses were broad and open in the top Now then Chap. 19.13.23.24 it would be a verie in coÌ„uenient abiding for a man to dwell in such a place so subiect to the wind and weather as that it were more tolerable to dwell in a caue of the earth But not onely to dwell on an house top but in a corner of an house top is yet more incommodious For how can a man so much as stirre him when he is pent vp in so narrow streights Neuerthelesse to haue fellowship with a brawling wife is yet an harder estate then this For she with her scoulding toung wil disquiet her husbands mind hinder him in his calling and cause rest to depart from his eyes And what though the house be wide wherein thou dwellest with such a contentious mate or there are diuers therein with whom thou mayest haue societie See the punishment of this sin Psal 109 16. See an example in the Edomites Psal 137. Also in the brethren of Ioseph who were touched with no compassion toward him Thou shalt be quiet in no corner of thine house neither shalt thou receiue any ioye by the presence of any person 10 The soule of the wicked man wisheth euill his neighbour hath no fauour in his eyes The bloudie minded man wisheth for and seeketh his neighbours harme His neighbour hath no fauour in his eyes He will by no pitie due vnto his friend or the poore afflicted person be stayed from doing of that mischief which his soule desireth For indeede he hath no pitie or mercie or reuerent regard vnto any 11 When the scorner is punished he that is simple waxeth wise and when a wise man is instructed he receiueth knowledge This verse sheweth two meanes whereby a simple or vnwise man may attaine vnto wisedome See before 19.25 The one is the destruction of the wicked the other is That mashkil signifieth to consider appeareth Psal 41.1 that beth is of the masculin gender manifest the instruction of the godly 12 The righteous man considereth the house of the wicked man which ouerthroweth the vngodly * Or which throweth the vngodly into euill for their wickednesse The iust person beholdeth and pondereth how the place wherein sinners dwell oftentimes falling down on them or being full of curses reuengeth them for their impieties and iniquities How true this is Eliphaz declareth in the booke of Iob who saith that he had seen the foole well rooted Iob. 5.3 whose habitation by and by he cursed The Prophet Dauid likewise affirmeth in the Psalme Psal 37.36 that he had beheld the wicked man florishing as a laurell whom seeking a while after he could no more finde For this cause the Lord would haue Abraham behold the smoke of the sinnefull Cities set on fire that by the house of the wicked he might receiue instruction yea and by their ouerthrow minister instruction to his owne familie 13 He that stoppeth his eares at the crying of the poore shall him selfe crye and not be heard The vnmercifull are threatened in this sentence He is said to stoppe his eares at the crying of the poore See an example in the rich miser who doth not pitie or relieue the afflicted Luc. 16. A double calamitie shall befall this mercilesse man

in his heart I dare not make knowen my ReligioÌ„ or declare my loue of the truth least the persecutor slay me Thus the sluggard flyeth smal troubles as if they were great and feareth vncertaine daungers as if they were certaine But put the case Ã´ slouthfull maÌ„ that there were a Lyon abroad indeede yet when thy calling bindeth thee to go foorth thou art to proceede to the workes thereof setting aside all vayne excuses and fond feares Did Dauid leaue his fathers sheepe because of the Lyon did Daniell cease from praying vnto God because it was decreed that he who should so do should be cast into the Lyons denne Hath not God made a promise to those who walke in their callings that they shall tread vpon Lyons and not be hurt Sluggishnesse then is in any case to be shaken off which causeth a man to feare the dangers of this life more then God yea which oftentimes causeth him to imagine that a moule hill is a mountaine a Lambe a Lyon an easie matter hard a small daunger great 14 The mouth of straunge women is as a deepe pit he who is a detestation to the Lord shall fall therein They are called here straÌ„ge womeÌ„ who are harlots or wantons The mouth of such strumpets is coÌ„pared to a pit because with their speeches they go about to intangle the simple to cause them to fall into fornication It is said that he who is a detestation to the Lord shall fall therein because the Lord vseth to reuenge a notorious offendor Eccle. 7.26 whom he loatheth for his former sinnes by this most fearefull iudgement that deliuering him vp into a reprobate sense he suffreth him to be seduced by the mouth of the adulteresse and chaseth him as a beast into that pit Rom. 1.26 15 Foolishnesse is bound vp in the heart of a child but the rod of correction will driue it away Foolishnesse is bound vp in the heart of a child frowardnesse stubburnnesse and vanitie or wickednesse dwelleth in all the members of a youth but specially hath abode in their minds For their reason is weake their will peruerse their whole heart inclined to all euil Hence it is that Iob affirmeth that man new borne Iob. 11.12 is like a wild asse colt But the rod of correction will driue it away Neuerthelesse chastisement by stripes remoueth and beateth out the corruption which is in a child 16 Both he who oppresseth the poore to increase his owne substance and he which giueth to the rich shall surely come to pouertie That person who pulleth to him selfe the goods of such as stand in neede shall at last be punished with penurie Againe he who in the humor of vainglorie spendeth his owne goods on the wealthy by sending them rich presents or by feasting them sumptuously shall come to want in the end 17 Incline thine eare and hearken to the wordes of the wise and applie thine heart vnto my knowledge 18 For it shall be pleasaunt if thou keepe these sayings in thy belly and if they be directed together in thy lippes 19 To the end that thy confidence may be in the Lord I haue shewed knowledge this day vnto thee 20 Haue not I writteÌ„ vnto thee most Princely sayings in counsels and in vnderstanding 21 Making knowen vnto thee that which is certaine and speeches of truth that in thy speeches thou mayest returne the truth to those who send vnto thee A graue exhortation enforcing the preceptes going before and following after is contained in this place of Scripture It containeth certaine admonitions and certaine reasons enforcing the same The former admonition is incline thine eare c. apply with all diligence thine outward senses to the instructions of this booke The latter is and apply thine heart vnto my knowledge Moreouer bend the inward powers of thy soule to my doctrine The former reason is For it will be pleasant if thou keepe these sayings in thy belly c. For if thou shalt remeÌ„ber talke of my lessons they will be vnto thee sweeter then the hony or the hony comb To the end that thy confidence may be in the Lord c. The secoÌ„d reason is set down in these wordes The summe of it is that the doctrine of this booke is to be embraced by euery one sith he shall receiue this double fruit thereby that both he may be confirmed thereby in the true faith See a like sentence 1. Pet. 3.15 Item Rom. 15.14 and be enabled to render a reason of his beliefe and doings to euery one who shall call him to account 22 Rob not the poore because he is poore neither tread downe the afflicted in the gate 23 For the Lord pleadeth their cause and will spoile their soule who spoile them Rob not the poore because he is poore do wrong to no maÌ„ but in no case to the poore man least of all in this respect that he is not able to resist thee or to reuenge thee See the roote hereof Exod. 22.21 c. Neither tread downe the afflicted in the gate aboue all thinges abuse not thy might euen in the seat of iustice to ouerthrow the right of the afflicted For the Lord pleadeth their cause for God much mightier then thou is the defendor of the needy of the comfortlesse And will spoile their soule who spoile them And will take away their life who put them to death 24 Make no friendship with an angry man neither go with a furious person 25 Lest thou learne his wayes and receiue * Or a snare destruction to thine owne soule Make no friendship with an angry man chuse not him to be thy friend who is giuen to wrath neither goe with a furious person and auoyd the very presence of a moodie man lest thou learne his wayes lest by his example thou be infected with his vices and receiue destruction to thine owne soule and lest thou meete with a deadly blow at his handes For indeede furious people are wont in their moodynesse sometimes to slay their nearest and dearest friends 26 Be not of the number of them who Or clap touch the hand nor of them who promise to pay debtes 27 If thou hast not wherewith to make recompence why causest thou that the creditor should take thy bed from vnder thee Be not a rash suretie for by this meanes thou shalt cast thy selfe into thy creditors daunger in such sort Before 20.16 as that he may by law distraine vpoÌ„ all thy goods the very bed whereon thou lyest not excepted 28 Thou shalt not remoue the auncient boundes which thy forefathers haue set This Prouerbe teacheth that those things are not rashly or lightly to be chaunged which by law or by the custome of the elders are receiued Thou shalt not remoue the auncient bounds Thou shalt not encroch vnlawfully on other mens possessions nor deceitfully displace the marke of thine inheritance which being remoued the grounds or lands would be confouÌ„ded

See the ground hereof Deut. 23.10 Item 27.17 from whence strife yea slaughter vseth oftentimes to arise Which thy forefathers haue set Those boundes I say thou art in no case to remoue farther vpon a couetous minde the which thine auncestors haue fixed as signes whereby right may be discerned froÌ„ wrong 29 Hast thou seen a man diligent in his businesse he shall stand before kinges he shall not stand before meane persons This sentence commendeth diligence or quickenesse in dispatching matters Hast thou seen a man diligent in his businesse doest thou obserue by thine experience one which applieth his wits and senses speedely and painfully to dispatch and performe matters or who doth things with great nimblenesse and dexteritie he shall stand before kings He shall be receiued into the seruice of Nobles and Princes who are wont to esteeme to aduance those that are painfull He shall not stand before meane persons He shall not be suffred to liue obscurely or haue some base office Here it may be obiected how is this saying true sith many painfull people are vnprouided for whilest idle seruing men yea most wicked ruffians are entertained in great mens houses Truly these times are most corrupt but Salomon herein onely obserueth that oftentimes it coÌ„meth to passe that such as are very laborious are hired and aduaunced before other Now howsoeuer sometimes it is to be seene that they who are most diligent are most neglected in this world yet herein they are to comfort them selues that hereafter they shall stand before the king of glory in heauen For when the Lord shall come to call his seruants to account for the talentes which he hath credited them with all he will say vnto him whom he findeth diligeÌ„t well good seruant Luke 19.17 because thou hast been faithfull in a very little thing take thou authoritie ouer ten Cities The drift of this instruction is by the account and honour which foloweth those who are laborious in their callings or affaires to moue euery one to embrace and practise diligence which commonly is a thing most acceptable to those who beare rule as on the contrary side sluggishnesse or slownesse in matters is odious and grieuous vnto them Wherefore let euery one be diligent and faithfull both in temporall and spirituall workes which doing he shall be sure either to be aduaunced by men or to be glorified by the Lord. THE XXIII CHAPTER 1 When thou shalt sit to eate with a ruler Temperance consider diligently that which is before thee 2 Otherwise thou shouldest put a knife into thy * Or iawes throat if thou wert of agreedy appetite 3 Desire not his daintie dishes for it is deceiptfull meat AT all times beware of surfetting Luk. 21.34 but especially when thou commest to a table richly furnished with store of dainties else by distempering and ouercharging thy stomach thou mayst cast thy selfe into some dangerous disease For indeede delicious fare is a baite which will easily deceiue thee if thou takest not great heed AT all times beware of surfetting Luk. 21.34 but especially when thou commest to a table richly furnished with store of dainties else by distempering and ouercharging thy stomach thou mayst cast thy selfe into some dangerous disease For indeede delicious fare is a baite which will easily deceiue thee if thou takest not great heed 4 Ouertoile not thy selfe that thou mayest become rich Moyling and drudging after riches So Ierome and the 70. turne hatagniph Psal 127.2 cease from thine owne wisedome 5 Wilt thou lift vp thine eyes to those things which are not to be had for they make them selues wings like the Aegle which flieth vp toward heauen Be not a drudge of the world See a like senteÌ„ce in the sonne of Syrach chap. 11. v. 11. which may confirme this exposition vexing thy body or tormenting thy mind to get riches to thy selfe which God will not haue thee attaine but other enioy For what madnesse were it for thee without Gods blessing to gape after and to droile and moile for wealth which thou mayest perceiue to flye from thee as an Aegle in such sort that the more paines thou takest the poorer thou art Niggardlinesse See a like saying in the sonne of Sirach 14.10 6 Eate not his meate who hath an euill eye and desire not his daintie dishes 7 For as though he thought it in his mind he will say vnto thee eate and drinke but his heart is not with thee 8 Thou shalt vomit out thy morsell which thou hast eaten and shalt loose * Thy speeches not which thou vtterest but hearest the miser speake as thy morsell not which thou hast giuen him but eaten at his table thy pleasaunt speeches Frequent not the table borrow not the goods vse not the helpe of any snudge for he will speake faire but indeede he maketh more account of his meate ã€ˆâ—Šã€‰ of thee This his hollow heart will so grieue thee â—â—en thou perceiuest it See an example in Iacob who found Labans promises which he made at the first to vanish at the last and his entertainmeÌ„t to worke his discontentement Mat 7.6 Before 9.7 that thy meate which thou â—ast eaten will do thee no good the friendly words which thou hast heard him welcome thee with shall but vexe thee exceedingly and vanish without any comfort on thy part as without truth on his 9 Speake not in the eares of a foole for he will despise the wisedome of thy sayings Cast not pearles before swine or holy things vnto dogs If thou talke of wisedome before prophane people they will but scorne thy wordes be they neuer so excellent because they vnderstand them not or because they are contrary to their humors 10 Remoue not the auncient boundes Encroching and enter not into the fieldes of the fatherlesse 11 For their reuenger is strong Before 22.28 Item 22.23 Exod. 22. where see the roote hereof he him selfe will plead their cause against thee Encroch not vpon any mans possessions but especially take heede of wronging those who are without helpe or defence of man For albeit they are weake yet God is the Lord God of hostes albeit they finde no patrones in the world yet he wil plead their cause 12 Apply thine heart to correction Iames. 1 31. and thine eares to the word of knowledge Profite by rebukes and chastisementes receiuing them with meekenesse and apply the outward parts of thy body to get knowledge and instruction 13 Withdraw not chastisement from the child Parents when thou shalt strike him with the rod he shall not dye 14 Strike him with the rod and thou shalt deliuer his soule from * Or from ã€ˆâ—Šã€‰ See for correctioÌ„ Pro. 13.24.19.18.22.15.29.17 the graue Correct thy children according to their deserts for a rod will breake no bones but saue them from destruction 15 My sonne if thine heart be wise mine heart * Or I also euen mine shall

men of apparel or food but onely to shew that such as walke painfully fully in their calling shall not want their daily bread but haue wherewith to maintaine themselues and theirs THE XXVIII CHAPTER 1 Euerie vvicked man flieth vvhen none pursueth but the iust are like a yoong Lyon vvhich is couragious The force of the conscience in men is shewed herein to be great on either side either to worke terror or securitie This sentence is a confirmation of that threatning of the law which is set downe in the â—6 of Leuit. 17. ver In the former part of this sentence is declared that euen then when outward troubles be not present or neare yet the vngodly are tormented and vexed in their spirits as if there were great molestatioÌ„s on them or toward them The vengeance of God the sting of conscience and the temptations of Sathan cause them as Hindes or Does to flie and remoue out of their places or out of the comfortable estate wherein they are This befalleth not one wicked man alone but all the vngodlie who are in the state of nature defend an euill cause go about some mischiefe and commit that which is euill Their remembrance of their sinnes their dreames the sightes of their eyes and the rumors of Gods wrath make them in perplexitie and at their wittes end See an example in Cain Indeed whilest things go prosperously with the vngodly and whilest hardnesse of heart benummeth and possesseth them they commit sinne with ioy and not onely despise but destroy other Neuerthelesse when the Lords hand shall but worke a little against them and the byting of their own consciences returne then all their courage falleth downe on a sudden and as dastardes they take themselues to flight On the contrary side the righteous man is confident as a yoong Lyon which is of more courage then the old neither feareth to meete with any beast but walketh securely and confidently in euery place Wherfore it is no small but an exceeding great confidence which is in the faithfull man who being iustified by faith and purged from his sin by Christ hath peace with God and being certain of a good cause and a witnesse to himselfe of an vpright heart dreadeth no danger nor obiection Euery one then is to labour to haue a good conscience which onely shall bring sound and constant boldnesse to a man There bee foure sortes of consciences or the conscience rather is affected after foure sorts First there is a conscience both troubled good secondly there is a conscience both quiet and good thirdly there is a conscience both troubled and euill last of all there is a couscience both quiet and euill 2 * In the sinning of a realme For the transgression of a land there are many Princes therof but by a prudent and skilfull man it prolongeth the state As the force of the conscience is great so likewise great is the efficacie of sinne that it polluteth the place where it is committed crying for vengeance vp into heauen It hath many fearfull effectes but among other this that it causeth the Lord to take away good Princes and that it maketh many rulers succeede one an other For hereby it commeth to passe that there are great oppressions maruellous vprores and new lawes in the common wealth But where men on the contrarie side are prudent and wise so that they feare God and worship him rightly there the Prince prolongeth his life and the state continueth in one stocke or forme of gouernment Vnto the godly King the Lord maketh expresly this promise that so hee decline not from this precept neither to the right hand â—eut 17. nor to the left he shall prolong his daies in his kingdome hee and his sonnes in the midst of Israell Now if those which are neere vnto the King be also vertuous and wise or the people obedient vnto the Lords lawes and zealous this shall bee also a great preseruation to the person of the Prince safetie of the common wealth as may appeare in the speech of Elizeus calling Elias the chariots and horsmen of Israell 3 * Whether here ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ is to bee read or ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ I leaue to the consideration of the learned Apoore man oppressing the needie is like raine sweeping so clean as that it leaueth no food The rage of a poore wretch dealing with poore people is also a thing of great efficacie Nature indeed and the grace of God so worketh that the godly afflicted which are in miserie pitie and succor such as are in affliction But some are vnnaturall fierce as that seruant in the Gospell that tooke his fellow who ought him an hundreth pence by the throat saying paie me that which thou owest Therefore euen as a great tempest or flood of water sweeping away and choaking the seed and oppressing as it were the ground maketh it barren and bringeth a dearth so the mercilesse poore man spoyleth an other who is needie of his goods his foode his garments and all that he hath We may here obserue then that inhumanitie raigneth not onely in the rich but in the poore yea in them sometimes most of all other But as for those who feare God whether poore or rich they haue learned that lesson of Paul that they put on the bowels of compassion Col 3. 4 They which forsake the law praise the wicked but they which obserue the law make warre with them The iudgement of the vngodly is verie corrupt and peruerse Such as giue themselues to idolatrie couetousnesse lying drunkennesse do not onelie commit these sinnes but commend them in those who are like themselues For in their affections they like very well of them in their speeches they call them good teachers professors subiects neighbours in their deedes they flatter maintaine and aduance them But on the contrary side they which loue the truth liue soberly and feare God not onely dispraise them but striue with them They rebuke them rouÌ„dly conuince them oppose themselues to them yea they spare not to punish them if they be magistrats Neuerthelesse neither are the euill to be dispraised for their good actions nor the good to be allowed in their faultes The cause of the diuers iudgements of men is the diuers courses of life which they take But to iustifie the wicked as before we heard out of this booke is abhomination vnto the Lord. 5 Men * Of euill giuen to euill perceiue not what is right but they which seeke the Lord perceiue all things The natural man perceiueth not the things which belong to God but the spirituall man discerneth all things For the wicked are so blinded by naturall ignorance and malice that both Christ and the law to them is a mysterie Albeit sometimes they are lightened in their vnderstanding yet their knowledge neuer is sincere full or effectuall They erre in opinion they perceiue not their particular dutie what is to be

some acceptable measure by the spirit In as much as the faithfull walke in their callings with an vpright conscience and are blessed by the Lord many waies exceedingly they both outwardly magnifie him with psalmes and hymnes and spirituall songs and inwardly are chearfull being filled with ioy of the holy Ghost Indeed none are more in afflictions then they but they are so farre off from mourning in this respect that they count it exceeding when they fall into manifold trials When the Apostles were beaten for publishing the Gospel Acts. 5.41 they went out from the face of the councell reioycing that they were counted worthie to be disgraced for the name of Christ Paul and Sylas being cast into prison Acts. 16.25 praised and sang euen at midnight 7 The righteous man knoweth the cause of the poore the wicked man applieth not his minde to know it Negligence in iudging or determining cases in controuersies herein is condemned By knowing of a person or cause oftentimes in the Scripture the protecting fauouring and furthering thereof is meant Thus the Lord is said to know the way of the righteous and to know those who are his that is to fauour them and to take care for them Here then is meant that although the poore man hath no money to giue bribes or wealthie friends to take his part yet the godly man discerning his cause to be right by all meanes and with all paines defendeth it against the rage of the mightie aduersarie Such an vpright iudge was Iob who protesteth that in the dayes of his prosperitie and authoritie he was a father to the poore Iob 19. and searched out the cause which he did not vnderstand So Dauid prophesying of Christ in the Psalme affirmeth that he should defend the poore people Psal 62.4 and saue the sonnes of the needie But the wicked man as the same Prophet complaineth in another place and here Salomon testifieth hath no regard Psal 82. or applyeh not his minde to know it either because he giueth him selfe to pleasure or because the poore is not able to giue bribes 8 * Of scorning Scornefullmen * Blow that is by blowing enflame set a Citie on fire but the wise turne away wrath Here is shewed that deriders of God and godlinesse such as either iest at other or in rage conteÌ„ne other do much hurt to the societie of mankind The hurt which they do is like the hurt of fire yea much greater then it For they ouerthrow Religion peace concord of neighbours and loue of friends This they do eitheir by their false doctrines malitious speeches euill examples or wicked practises How true this is may appeare in Demetrius who set Ephesus in an vprore Indeede sometime this crime is layd to their charge who are of all other furthest from it as it was by Achab to Elias and by Tertullus to Paule The reason hereof is because the wicked cannot or will not put a difference betweene the fire and sword which our Sauiour came to put into the world and that fiame which Sathan and his instruments kindle As for those who are indued with the wisedome whereof I ames speaketh which is peaceable and lowly and heauenly they are so farre off from kindling of dissentions or raysing vp tumultes that either by their authoritie or counsaile or grauitie or long suffring they appease all the strifes and quench as it were the fires which arise and begin to kindle when Seba the sonne of Bochri through his sedition and pride had subdued the Citie Abela and by reason of his conspiracie it was now in danger of ouerthrowing a certaine wise womaÌ„ deliuered and freed it from the siege by appeasing the wrath of Ioab who went about to destroy it 2. Sam. 20. 9 If a wise man debate a matter with a foole whether he be moued to wrath or whether he smile yet is there no quietnesse They are noted with infamie in this sentence who are vnreconciliable and past amendment Albeit the wise pacifie some vnrulie people as in the sentence before set downe hath bene affirmed yet other there are who neuer caÌ„ or'will be perswaded to cease from their tumultes or wicked course which they haue entred into Two meanes commonly are vsed by the godly and prudent seruants of God vnto the reclayming of fooles by whom proud wrathfull stubburne ignorant and wicked persons here are meant from their follie and madnesse The former of these is to be moued as here Salomon speaketh that is to say to be in good sadnesse to deale earnestly to looke with a sterne and austere countenance to alledge weightie reasons or to vse forcible speeches of perswasion and round represhension The Apostle Paule calleth this manner of dealing a comming vnto offenders with the rod. The other meanes is smiling or as the same Apostle speaketh the spirit of mildnesse that is to say humble entreatie faire speeches and friendly lookes tokens of good will common or speciall curtesies and such like gentle meanes of winning mens hearts Let now a godly or peaceable person come to instruct or pacifie a froward or wilfull foole he laboureth in vayne For either because he is proud he contemneth faire entreaties and gentle curtesies or because he is fottish and furious or malitious he no more regardeth reasons or rought dealing then feathers or the wind Such fooles the Pharises were whom whether our Sauiour confuted by reasons at any time or allured by soft speeches and a meeke conuersation he preuailed with theÌ„ neuer a whit The other Iewes were for the most part of the same disposition who like froward childreÌ„ would neither mourne after the dolefull pipe of Iohn the Baptist nor daunce when Christ Iesus went about to stirre them vp to gladnesse by a more chearefull pipe and tune then his forerunner sounded 10 Bloudie men hate the vpright person but the iust seeke His soule So beneath 24. after him Here is shewed that this is the proper note and a certain signe of wicked hurtfull and mercilesse men to be at deadly enmitie with euery one who hath any goodnesse in him The principall reasons of this hatred are that the light of the one reproueth the darkenesse of the other and the course of both their conuersations is quite contrary Cain being a bloudy man at the beginning of the world in a manner hated Abell to the death Esaus wickednesse is in the scripture offred to our view in the hatred he bare to Iacob Sauls in his dealing with Dauid the Pharisies in their raging against our Sauiour This must needs be a great sinne seeing the enmities which are exercised against the godly endued with heauenly graces redound vnto God the authour of euery good thing But they who feare God seeke the soule of the righteous Psal 142. that is loue him and labor to preserue his life For so this phrase is vsed in the scripture and is here to be taken as the opposing of the

plaine he for whose welfare sacrifices haue bene offred and promises made vnto the Lord from time to time is tyed in coÌ„science to obey that person in lawfull things who hath made and performed such solemne vowes in his behalfe thou art he for whom sacrifices haue bene offred and I am she who for hath made such vowes conscience then bindeth thee to heare and regard my preceptes 3 Giue not thy strength vnto vvomen nor thy vvayes to them vvho cause kings to be destroyed The Preface being finished certaine preceptes now follow wherein Bathsheba partly informeth Salomon how to carrie him selfe in the gouernment of the common wealth and partly directeth him as concerning the estate of a priuate familie The former kind of instruction is of two sortes the one shewing what vices Salomon is especially to shunne the other declaring what duties he is to practise The former vice from which Bathsheba disswadeth her sonne is fornication Giue not thy strength vnto women nor thy wayes to them who cause kings to be destroyed See the roote of this precept Deut. 17.6 The same kinde of speech 1. Cor. 6.18 In that she willeth him not to yeeld his strength vnto women she sheweth that fornication will not onely dull his wits but weaken the constitution of his body In that she calleth straÌ„ge women See examples of the truth hereof in Hamor and Sechem and in Dauid those who cause kings to be destroyed she declareth that they do much hurt not onely to the persons of Princes but to their states crownes also 4 Farre be it from kings Ã´ Lemoel farre be it from kings to bib in vvine and from Princes * The desire of to desire strong drinke 5 Lest * Or he they drinke and forget the decree and chaunge the iudgement of any that are afflicted 6 Giue ye strong drinke vnto him that is ready to perish and vvine vnto them that are bitter in heart 7 Let him drinke that he may forget his * Or pouertie affliction and remember his miserie no more The second vice from which Bathsheba disswadeth Salomon is drunkennesse whereof she speaketh in these words Farre be it from Kings Ã´ Lemoel c. The vse of wine is not forbidden Princes in these wordes See a precept of this kinde Leuit. 10.9 1. Tim. 3. but the abuse or immoderate vse therof from which as priuate persons should be farre off so especially magistrates Great cause there is why rulers aboue all other people should take heed of bibbing in wine Lest they drinke and forget the decree c seeing otherwise they being ouershot may so for the time loose their wits as that they neither can remember the written law nor discerne the truth Rather then Giue ye strong drinke vnto him that is readie to perish and wine vnto them that are bitter in heart In this verse is declared that strong drinke which is poyson to Princes is a medicine to the afflicted The sense of it is this reach out a large cup of comfortable drinke to that party who by reason of famine or weaknesse or wearinesse is at deaths doore Bestow also a good cup of wine which creature maketh glad the hart of man on him who in consideration of his losses or crosses is swallowed vp with extreme sorrow Let him drinke that he may forget his affliction and remember his misery no more Let him who by reason of some outward aduersitie is readie to perish take a plentifull draught of strong drinke that being therewith refreshed he may not thinke of the matter of his affliction Moreouer affoord a large cup of wine to him who is inwardly troubled in mind that by this meanes the thorne of griefe which pricketh his hart may wholly or in some part be pulled out It is farre from the intent of the spirit of God to allow excesse or carowsing in anie neither doth the doctrine confirme or warrant the corrupt custome of offering strong drinke either to malefactors drawne to execution or to sicke persons labouring on their deaths beds for life at which time they ought to be most sober and watchfull Onelie these instructioÌ„s tend to declare that some as namely those who are in extreme aduersitie cannot onely beare a large quantitie of strong drink without hurt but receiue much good thereby which being taken in the same measure by some in prosperitie or authority would vtterly ouerthrow them or make them vnfit to follow their callings 8 Open thy mouth for the dumme in the cause of all the * See this phrase Psal 79.11 children of destruction 9 Open thy mouth iudge righteously and plead the cause of the afflicted and the poore The vertue which Bathsheba would haue her sonne especially to remember in the course of his gouernment is here specified and commended by her vnto him * See Exo. 22.23 Ier. 23.6 Before 24.10.11 Open thy mouth for the dumme speake boldly in the behalfe of the oppressed who because they cannot or dare not plead for themselues may well be called dumme In the cause of all the children of destruction Maintaine the cause of all who are wronged neither onely of those who are vniustly pursued but of those who deseruing no such matter are condemned or neere to be executed Open thy mouth iudge righteously c minister iustice couragiously and indifferently to euerie one but especially maintaine the cause of the fatherlesse widow stranger and poore person 10 Who shall finde a vertuous woman for her price is farre aboue the pearle Bathsheba commeth now to describe and commend a good huswife Her most rare excellencie is shewed in this verse By demanding the question she declareth that many find bewtifull rich women but few a good or godly wife who is a speciall gift of God By comparing a vertuous woman with pearles shee insinuateth that she is not onely a rare but an excellent blessing of the Lord. For it is well knowne that pretious stones or pearles are in great account among all people Moses praiseth the riuers of paradise by the pretious stones which therein are found Iohn resembleth the pillers of heaueÌ„ vnto pretious stones and the gates thereof vnto pearles In the garments of Aaron the Lord would haue diuers pretious stones placed to the end they might be most pretious and glorious Thus much then here is shewed that an honest matrone is a singular iewell and the glorie of a familie The heart of her husband trusteth in her and he shall haue no need of spoile 12 She will do him good and not euill all the daies of her life Herein is shewed how the vertuous woman behaueth her selfe toward her husband who is the chiefe in the familie or among those with whom she is conuersant The heart of her husband trusteth in her Her husbaÌ„d whether he be absent or present neuer doubteth either of her chastitie or of her secrecie or of her care in looking to her familie And he shall haue

vain a woman that feareth the Lord she shal be praised 31 Giue her of the fruites of her hands and let her workes praise her in the gates In this conclusion of the Chapter Bathsheba declareth that the vertuous matrone of whom shee hath spoken all this while getteth exceeding praise vnto her selfe by her wise gouerning of her house Her children rise vp and call her blessed her sonnes and daughters come vp to preferment and honour by reason that they haue bene well brought vp by her Moreouer they testifie in word deed that their mother hath not neglected them nor let them done what they list in their youth but brought them vp in the feare of God and good qualities for which cause they extoll her On the contrary side many children now adaies curse their mothers because they cockered and spoiled them when they were young and indeed well may they seeing for want of good education in tender yeares they come in elder age to misery shame Her husband also praiseth her saying neither onely do the children of the godlie matrone commend her but her husband also praiseth her concluding her in thought and speech to be the onelie paragon of the world Many women haue done vertuosly but thou surmountest them all To the end that the husband of this vertuous wife may highly extoll her according to her desert herein he compareth her with other women who haue verie well discharged their duties but not so worthilie as she Many women c. Thou surpassest euen the most excellent matrones that euer liued Fauour is deceitfull and bewtie is vaine a woman that feareth the Lord she shall be praised Now the louing husband to the ende that he may shew that a vertuous woman is onely and truly worthie to be praised compareth her with those whom the multitude is wont most to esteeme and commend Fauour is deceitfull comelinesse of personage or an outward grace is as a shadow which hath no substance Moreouer it causeth men oftentimes to go astraie Finally vnder it many vices are hid For diuerse that haue well fauoured countenances haue ill fauoured coÌ„ditions Bewtie is also vaine A good colour or a good complexion is but a fading floure which by sicknesse sorrow age and death withereth and decaieth Indeed these two things are of themselues good things for the which sundrie women in the scripture are praised As Sarah Gen. 12 Rebecca Gen 24. Rachel Gen. 29. Abigail 1. Sam. 2 5. Hester Hest 2. See the same â—udgement of the Spirit of God 1. Pet. 33. 1. Tim. â— 9 Such women were Nanna Debora Marie â—nd Elizabeth but they are but fraile good things and inferiour to the feare of God For this cause it is further more said That a woman that feareth the Lord she shall be praised The garland of praise is onely to be set on her head who beleeueth in God repenteth of her sinnes practiseth good workes and walketh faithfully in her calling Giue her of the frutes of her hands and let her workes praise her in the gates In this last verse husbandes are prouoked to recompence the paines of a vertuous wife with due rewards Giue her of the frutes of her hands eueÌ„ as in games and conflicts the conquerers are both rewarded with some price praised openly in some publike assemblie by a solemne proclamation so let the vertuous matrone hitherto spoken off enioy and receiue necessaries and worldly goods which shee hath gotten with her owne hands and let her be commended not in corners alone but in publike places Diuerse husbands are so wicked and dogged to their wiues that although they be not onely well giuen but so painful and gainfull in their callings that they euen by their industrie maintaine all yet they keepe them oftentimes without a peny in their purse neither will they affoord them a good word But how so euer such miserable wretches deale thus hardly with their faithfull and painfull yokefellowes yet such vertuous women as dutifully walke in their callings shall be commended alwaies by the good and rewarded by God himselfe But to conclude this point therwith this treatise the praise of a vertuous woman is here so largely set down and so exactly handled not only to the end that Salomon might be directed in the choise of his wife but that the price of such a iewell being made knowne to all the goodnesse of the Lord in giuing such an helper to man may appeare the more clearely such an helper I say as may not only greatly further him in the affaires of this life but as a fellow heire of glorie go hand in hand with him vnto heaueÌ„ there to remaine for euer with Christ in whom is neither male nor female who is the head of man as man is the head of the woman but the head of Christ is God euen the Father to whom with the Sonne and the Spirit three incomprehensible persons in one infinite essence be all praise and glorie both now and for euermore Amen Amen FINIS Faults escaped Page 7. line 23. My son is left out p. 19. l. 5. iudgement is left out p. 24. l. 10. read them for it p. 34. l. 2. reade or for of p. 51. l. 21.22 one verse is made two p. 79. l. 3. to is left out p. 88. l. 18. reade godly for podly p. 105. l. 12. read in their weldoing not for their weldoing p. 107. l. 11. reade acceptable Here the exposition of the 22. verse is left out p. 109. reade the 11. 12. and 13. line in the English letter which are not the text but the paraphrase p. 119. l. 19. foorth is left out p. 120. l. 13. reade him selfe p. 123. l. 18. not is left out p. 125. l. 12. reade of for or p. 122. the exposition of the second part of the 16. verse is left out In the same pag. l. 32. for rich reade iust p. 130 l. 3. read as a tree p. 131 l. 8. read spread p. 143. l. 31. reade to auoyd p. 135. l. 10. reade a small stocke well gotten p. 137. l. 9. reade desired p. 141. l. 19. reade endured p. 141 l. 29. reade Lord for Lot p. 142. l. 17. reade a rude p. 142. l. 23. read the goldsmith vseth p. 143. l. 27. reade beseemeth not p. 146 l. 1. reade not to render p. 155. l. 31. reade noted it p. 158. l. 18. read not of but or p. 161. l. 19. for notifie read notice p. 167 l. 33 leaue out in p. 169. l. 4. leaue out to p. 189. l. 25. for him reade himselfe p. 251. l. 22. with is left out p. 209 l. 17. reade as for all p. 252. l. 1. reade place for expectation 295. l. 3. which is left out Gentle reader seeing as Augustine truly witnesseth a small error yea a point out of his place doth oftentimes of a catholike sentence make an hereticall and corrupt or darken the sense of the Author diuerse faults hauing through want of helpe escaped in the printing of this booke let me intreate thee to interpret all things into the best part Imprinted at LondoÌ„ by Richard Field for Robert Dexter dwelling in Paules church yard at the signe of the Brasen serpent 1592. 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