Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	great_a	matter_n	see_v	3,060	5	3.1155	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

are filled with aches 23 A wicked man taketh a gift out of his bosome to peruert the wayes of iudgement A wicked man one who hath an ill minde or an ill cause taketh a gift draweth forth a bribe out of his bosome secretly and closely to peruert or wrest the wayes of iustice to peruert or stop the law which is the life of the common wealth 24 Wisedome is in the face of the prudent man but the eyes of a foole roue to the ende of the earth He who is indued with discretion carrieth calmenesse in his browes modestie in his eyes grauitie stayednesse in his looks On the contrary side he who is simple or vaine sheweth signes of lightnesse and inconstancie in his countenance 25 A foolish sonne is a vexation to his father and a bitternesse to his mother A leud child is not onely a matter of sorow to his parents but prouoketh them also vnto wrath and choler 26 It is not good to punish * Or also the iust to wit with the wicked euen the iust man to strike the well disposed is contrarie to equitie Not onely to kill but to scourge or fine anie for well doing is a great sinne which God will seuerely reuenge 27 A wise man spareth his words and a maÌ„ of vnderstanding is of a coole spirit 28 Euen a foole when he holdeth his peace is counted wise and he which stoppeth his lips prudent The discreet person is silent euen when he is prouoked vnto wrath neither onely doth he moderate his speeches but his affections Moreouer euen the vngodly and vnlearned person putting vp a wrong with patience and keeping silence Here with the Greeke interpretors and Ierome I read letaanah occasionem quaerâ—â— which reading also by some of sounde iudgement in our time is thought to be the truth is thought sayd in that respect and for that time to be verie wise and warie THE XVIII CHAPTER 1 He who separateth him selfe seeketh a quarrell he medleth in euerie matter That person is sayd to separate him selfe who seuereth him selfe from other in heart or course of life Such a one seeketh a quarrell that is to say wayteth for some occasion or oportunitie of falling out or bralling Ep. Iud. 19. ver To coÌ„clude he medleth in euerie matter he stirreth very busily in euery thing which is done catcheth at euery word which is spoken to the end he may take some occasion of breaking concord or prouoke his neighbour vnto strife 2 A foole is not delighted with vnderstaÌ„ding but with those things which are in his owne heart Albeit most profitable instructions are taught or most sound arguments brought to conuince the conceited person of his errour or euill course of life yet he is so farre off from resting therein that he woÌ„derfully pleaseth him selfe in those phantasticall imaginations onely which his blind or froward heart deuiseth or ministreth vnto him 3 When the wicked man commeth contempt commeth also and with the vild person reproch Before 11.2 Disgrace and infamie followeth the notorious offender euery where 4 The wordes of an excellent mans mouth are as deepe waters the well spring of wisedome is like a flowing riuer Euen as deepe waters fayle not but are plentifull or as a flowing riuer is neuer dry nor standeth still but runneth continually so the godly speeches of a man indued with knowledge are not superficiall but sound not barren but fruitfull For out of the good treasure of his heart bringing foorth good things he ceaseth not out of his lippes to powre forth dayly instructions 5 It is not good to respect the person of the wicked to ouerthrow the iust man in iudgement It is a great sinne by regarding of some thing in the vngodly aduersarie the which is without the cause as honour frendship or a gift Exod. 23.2.3 to condemne or wrong the innocent person 6 The lippes of the foole make strife and his mouth calleth for stripes 7 A fooles mouth is his owne destructioÌ„ and his lippes a snare to his soule 8 The wordes of the whisperer are as flatterings but they go down into the inward parts of the belly Euery one herein is warned againe to take heede that he abuse not his toung The lippes of the foole make strife euen as moles raise vp hils whithersoeuer they goe so rash people stirre vp strife wheresoeuer they become and his mouth calleth for strips The words which proceede out of the mouthes of the wicked cause them oftentimes to be smitten and wounded A fooles mouth is his owne destruction c. The speech of the vngodly person some times causeth hiâ— to be called into question worketh his vtter vndoing The words of the whisperer c. The secret backbiters tale Psal 52.21 is smooth as the oyle but it cutteth like a sword so that he can both bite and cry as we say in our English Prouerbe 9 He that is negligent in his businesse is euen brother to him who is a waster The idle person is another spendthrift as it were For as the prodigall person consumeth his goods by lauishing them out so the sluggard suffereth his possessions to decay by not looking to them or labouring to maintaine them The one spendeth all the other getteth nothing and thus as both are vnthriftie so both fall into extreme pouertie at the last 10 The name of the Lord is a stroÌ„g tower the righteous man runneth vnto it and is exalted 11 The rich mans substance is as it were his defenced Citie and as an high wall in his imagination In the former of these two verses resorting vnto the Lord by faith in the time of trouble is commended The name of the Lord the protection and fauour of God toward the elect in Christ is a strong tower is a sufficient defence and a sure refuge against all daungers The iust man runneth vnto it So did Dauid Asa Iehosaphat and Hezechia he who is iustified by the bloud of Iesus Christ and sanctified by the holy Ghost in time of affliction speedely by faith repentance prayer and fasting repaireth hereunto as men in time of warre runne to castles or fortresses that they may be safe from daunger and is exalted and so is preserued from the rage of troubles and kept out of the reach of all his aduersaries In the eleuenth verse confidence in riches is condemned The rich mans substance c. aboundance of earthly treasures seemeth a strong defence against euils and a meanes of auoyding all daungers vnto the wordly rich man 12 Before destruction the heart of a man is haughtie Luc. 14.12 Iam. 4.6 Pet. 5.5 but lowlynesse goeth before honour Securitie is the forerunner of a fall See the expositioÌ„ hereof before 12.2.16.18.15.33 humilitie of preferment and of all good blessings and graces 13 For one to aunswere a matter before he hath heard it it is a follie and shame It is a note of rashnesse and a great discredite vnto

a man to giue a verdite vpon causes not throughly knowen vnto him or to pronounce an hastie sentence vpon any person 14 The spirite of a man beareth out his infirmitie but a * Or according to Tremellius a broken spirite who can lift vp wounded spirite who can beare This sentence teacheth that the diseases of the minde are more heauy and grieuous theÌ„ the diseases of the body The spirite of a man beareth out his infirmitie the minde of a man if it be couragious or sound susteineth with patieÌ„ce the diseases of the body or any outward crosse whatsoeuer But a wounded spirite who can beare as for a soule full of bitter grief the body caÌ„ not carie with coÌ„fort no thing can ease no person caÌ„ quiet Albeit women in trauaile doe coÌ„monly forget all their paines and greatly reioyce when they haue brought foorth a male child into the world yet the wife of Phineas because her heart was full of sorrow for the taking of the Arke of God neither could nor would receiue any comfort by her new borne sonne So likewise although Musick is a medicine as it were to a pensiue minde and men are wont to take chief delite in their harpes and violes yet the Israelites being as it were resolued into mourning and teares at the waters of Babylon hung vp their instruments on the willowes in that place as things without force to minister any comfort vnto them Nothing then besides the grace of God alone can cure a wounded or broken spiritâ— not melodie not feasting not any outward blessing No person can lift vp a minde extremely cast downe excepting onely God him selfe not child not father not friend not neighbour not husband not wife the greatest outward comfort in the world 15 The heart of the prudent man possesseth knowledge and the eare of the wise seeketh knowledge The heart of the prudent man the soule of that person who is indued with vnderstanding possesseth knowledge keepeth and holdeth fast that which it hath already learned and the eare of the wise seeketh knowledge they that regard their owne welfare endeuour by hearing of other to increase their knowledge to know that which yet they haue not learned 16 A mans gift enlargeth him and bringeth him before great personages There is great force in giftes or presentes both to deliuer meÌ„ out of trouble and to bring them into fauour The gift of a maÌ„ enlargeth him a present deliuereth a maÌ„ out of close prison bringeth him before great personages moreouer it maketh a maÌ„ gratious in the eyes of great states and leadeth him into their presence 17 He that is first in his * Or plea. cause seemeth iust but his neighbour commeth and maketh inquirie of him See an example in Tsibaes complaint and Mephibosbeths defence There is great force in orderly proceedings vnto the discerning of cases and deciding of coÌ„trouersies He that is first in his cause seemeth iust he that speaketh first in a matter maketh oftentimes such a show of truth or right as that although he hath indeede the worser part yet he seemeth to haue the better But his neighbour commeth and maketh inquirie of him Afterward the other partie pleadeth in the second place and inueigheth against the former person detecteth his sleightes confuteth his argumentes finally prooueth his own cause to be most sound and good Thus as we vse to say in our English Prouerbe one cause is good till another be heard for which cause we are to heare both parties speake before we determine ought on either side 18 The lot causeth contentions to cease and maketh a partition among the mightie In some cases as namely in those which otherwise can not be well decided the lot or straw as we vse to speake must be man of law The lot causeth contentions to cease the lot quickly endeth controuersies which otherwise are endlesse For it reuealeth Gods will and furthermore it being mooued by the immediate finger of the Lord euery one that hath any sparke of reason and ReligioÌ„ will rest therein and yeeld thereunto And maketh a partition among the mightie Moreouer the lot is a meanes whereby spoyles and inheritances are diuided not onely among meane persons but the wealthie the strong and the honourable As concerning lots they were much vsed amongest the people of the Iewes as may appeare by sundry places of the Scripture neither is the vse of them now vnlawful Num. 33.1 Sam. 10. Act. 1. Ionah 1. Iud. 7. but warrantable by the word of God so that it be taken vpon iust occasions alwayes and ioyned with calling on the name of God These cautions obserued a lot may lawfully be vsed either in diuiding of possessions or in chusing of officers to some place or dignitie But when a lot is cast to inquire what successe men shall haue in their affaires or to set vp some odde bankerout with the deceiuing and disaduantaging of many or to play and to make sport it is abused Here occasion is offred to discours whether cardes and dise be lots as some verie learned and godly writers iudge them to be but because mine intent in this Treatise is not to dilate matters but to touch all things briefly nor to enter into controuersies but to expound the sense of the parables of this booke I passe this point ouer Neuerthelesse this one thing I can not let slip or pretermit concerning the vayne pastime of dising and so consequently of carding that euen one of our own Prophets old Chaucer by name hath noted in his writings to be full of spots as late Diuines teach that it hath the nature of lots howbeit abused For saith he Dising is the very mother of leasings And of deceit and cursed for swearings Blasphemie of God manslaughter and wast also Of battaile naughtinesse and other moe It is reproofe and contrarie to honour For to behold a common diser And euer the higher he is in estate The more he is holden desolate If that a Prince doth vse hazardie In all gouernance and pollicie He is by a common opinion Holden lesse in reputation Lordes may finde other manner of play Honest inough to driue the day away 19 A brother offended * Or falling away is harder to winne then a strong Citie and their contentions are as the barre of a Castle The warre betweene naturall or spirituall brethreÌ„ is here shewed to be vnreconcileable A brother offended is harder to winne then a strong Citie a kinseman or friend displeased or falling away and departing See an examples in Cain and Abell and in Paul and Barnabas resisteth all intreaties giftes and meanes of reconciliation more stoutly and stifly then a defended towne doth the assaultes of the weapon or the Ambassages which are sent for the intreating of peace And their contentions are as the barre of a Castle Moreouer the strifes of brethren are as strong as most stroÌ„g barres neither can be broken off by any meanes 20

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

to thy comfort 19 Fret not at the wicked See before 23.17 Also in this chap. 1. vers Psal 37.33 Before 13.9 neither be enuious at those who are euill 20 For there shall be no end to the euilman the candle of the wicked shall be put out Grudge not at the tyrannie or prosperitie of the vngodly person who shall not bring his intended mischiefe to an end and whose great glorie shall be turned into extreme miserie 21 My sonne feare God and the king Shonim Such as varie or change lawes diuine or humane as Antiochus did Daniell 7.74 in which place this very word is also set downe and meddle not with those who go about alteratioÌ„s 22 For their destruction shall suddenly arise and who knoweth the ruine of them both Warning is here giuen to euerie one to be subiect vnto higher powers My sonne Ã´ man whosoeuer feare reuerence in heart and obey in deede God the eternall chiefly alwayes and then onely when men can not be pleased but that he must needs be displeased And moreouer for the Lord and in the Lord honor and obey the king the chiefe ruler as the head next vnder the Lord together with his vnder officers And meddle not with those who go about alterations but in anie case allow not off be not in companie with See examples in Corah and his companie in Nadab and Abihis in Theudas and Iudas Act. 5. nor follow after such as swarue square or varie from the holy lawes of God concerning religion or the wholesome lawes of Princes touching pollicie or as seeke to abrogate or change either of theÌ„ to the end they may stirre vp sedition or establish their own fancies Against this diuine charge or precept two sortes of people offend who yet will seeme to be great obseruers thereof The first are they who giue vnto Caesar that which is Caesars See like sayings Mat. 22.21 Luc. 21.18 Rom. 13.1 1. Pet. 2.13 but giue not vnto God that which is Gods For though they pay tribute to Princes or obserue diligeÌ„tly their positiue lawes yet they breake the lawes of God teaching false doctrines and corrupting his worship The second are they who as concerning the exercises of religion or sanctificatioÌ„ of the Saboth giue vnto God that which is Gods but withall giue not vnto Caesar that which is Caesars For either they refuse to pay duties to the Prince or they take vp armes against him or they will not be subiect to his good lawes but rather seeke to chaÌ„ge or abolish theÌ„ The rule here giueÌ„ is that not only the Lord but the magistrate neither the magistrate alone but the Lord also must be obeyed But a question here may be demanded what if the magistrate command things contrarie to Gods lawes The answer hereunto is that then the rule of the Apostles is to be put in practise who teach that it is better to obey God then man albeit in these cases also euerie one is so to obey God as that still he be subiect to the higher powers as concerning the honouring of the magistrates person the reuerencing of his office the enduring of his sword the not resisting of his authority which can not be done with a good conscience for which cause the Apostle Paule affirmeth that it is meet to be subiect not onely for feare but for conscieÌ„ce sake For their destruction shall suddenly arise Great cause there is not to meddle with rebels seeing in a moment they shall be most grieuously plagued And who knoweth the ruine of them both Moreouer seeing at vnawares the authors of sects and seditions together with their followers shall vtterly be destroyed great cause there is to feare God the king without medling with those who seeke alterations 23 Also these things pertaine to the wise to haue respect of persons in iudgement is not good These precepts ensuing describe also those duties which concerne the prudent and which whosoeuer put into practise shall in so doing deale wisely See before 18. chap. 5. vers And the roote hereof Deut. 1.17 AmoÌ„g these this is the first that in giuing of sentence to regard any outward thing is a verie euill and hurtfull thing 24 Him who saith to the wicked man thou art righteous the people will curse the nations will abhorre 25 But to them who rebuke him shall be pleasantnesse and each good mans blessing shall fall vpon them All well disposed people will crie out on detest See an example in Iob. Iob. 29.11.12.13 such corrupt iudges as iustifie the vngodly person so on the contrary side well affected people will wish a blessing on that magistrates heart who reproueth or correcteth the euill doer yea the Lord him selfe will poure his blessing on him 26 Men will kisse the lips of him See this phrase in this sense Psal 2.12 Gen. 41.40 who answereth vpright words All good people will not onely loue but reuerence and honour him who giueth an vpright sentence in iudgement or speaketh wisely 27 Prepare thy worke without and make readie thy thinges in the field and after build thine house Proceed orderly in all thine affaires See an example in the 31. of this booke looking to things of greatest necessitie in the former place and to things of lesse importance in the latter For example as concerning houshold affairs first labour about and looke vnto thy corne thy vineyards and thy cattel abroad all which are meanes of maintaining life and then raise vp thy roofe and trim thy dwelling Against this golden rule three sorts of people offend For example first they who preferre pleasure before profit secondly they who preferre earthly things before heauenly last of all they who preferre spirituall things of lesse necessitie or experience for them to deale in before those spirituall matters which are more weightie and more necessarie Of this number are they who occupie themselues in priuate exercises of religion when they should bee present at the publicke assemblies of the Church as also they who meddle with coÌ„trouersies of the church before they are grounded in the principles of the word Of the second sort are they who more labor after the goods of this world then the kingdome of God Of the first kind they are who make great feasts or bestow much on their pastimes or recreations before they haue a good stocke or good commings in These courses are all of them preposterous not according to the word which in all matters willeth vs orderly to proceede but according to flesh and blood 28 Be not a witnesse rashly against thy neighbour nor deceiue him with thy lips Neither without iust cause or lawfull calling testifie against thy neighbour in publicke place neither by flattering speeches beguile him pretending that friendship toward him which thou doest not beare him in thine heart 29 Say not I will do to him as he hath done to me I will recompence this man according to his worke Boast not

she bewrayeth her selfe as the ointment of the right hand As a great shower of raine wetteth those who are in it and rotteth the timber in houses so a brawling woman vexeth and hurteth her husband family Againe as none can stop or stay the blowing or whisteling of the wind nor yet hinder a strong ointment held in the haÌ„d from sending forth a fragrant odour or perfuming the place wherein it is round about so a contentious or brawling woman causeth the house wherein she is to ring with her scolding neither can any stay her from outrage or outcryes 17 As * Or as one sharpeneth iron with iron See the same phrase Heb. 10.24 and the same argument Ecclesiastes 4.5 iron sharpeneth iron so the face of a friend sharpeneth a man As if any whet iron with iron he maketh it by this meanes bright and fit to cut withall so the countenance presence and speech of a friend whetteth a and zeale 18 He that keepeth his figtree shall eate the fruite thereof so he that is seruiceable to his master shall come to honour As the husbandman watching his trees with a vigilant eye See like exhortations Tit. 2.9 Ephe. 6.50 Collos 3.21 a performance of this promise in Iacob Gen. 31.38 and in Ioseph Gen. 39.1 c. and pruning them with a diligent hand tasteth at last of the sweet fruites thereof so the seruant who is ready to please his master and tendant about him shall at last by him or by the Lord in heauen be aduanced and blessed Inferiors then or those who are in subiection whether seruants or subiectes or wiues or professors of the word must make this reckoning and account of their superiours and rulers that they are vnto them their peculiar charge whereon they must attend and the speciall hope of their honour and preferment They must therefore thinke and say thus with them selues surely this is the figge tree that I must watch and keepe this is that same oliue tree that I must looke vnto I must not suffer this to be spoiled or destroyed I must nor suffer their goods to be wasted their good name troden vnder foote neither any of the graces of God as much as lyeth in me to decay in them 19 As the water sheweth face to face so man to man sheweth the heart As water a certaine dimme kinde of glasse This interpretation is confirmed by the signification of the Hebrew words and by the consent of the best expositors as also by a like sentence in the 19. Ecclesiasiasticus 26. Iohn 2.16 Afterward 30. chap. sheweth face to face representeth the countenance therein imprinted to the countenance which beholdeth the same so man to man sheweth the heart in like manner one man maketh knowen his minde vnto another 20 The graue and destruction can neuer be full so the eyes of man can neuer be satisfied As the graue which consumeth infinite carcases is alwayes ready to receiue more and as death which destoryeth all liuing things maketh no end of deuouring so the appetites and senses of the couetous and worldly man are neuer satisfied 21 As the fining pot is for the siluer and the furnace for the gold * Or so a maÌ„ for his prayse This interpretation is confirmed by a very like sentence in this booke 12. chap. 8. verse and by another like saying in the booke of Sirach Ecclesiasticus 27.5 so a mans prayse is by his mouth Euen as siluer is tried and purified by the fining pot and gold by the fornace so a man is proued and praised by the speech according to the talke which proceedeth out of his mouth 22 Though thou shouldest bray a foole in a mortar among barly vvith a pestell yet will not his foolishnesse depart from him We are taught in this sentence that the wickednes of the reprobate is vncurable Though thou shouldst bray a foole in a mortar among barly with a pestell albeit thou shouldest take neuer so great paynes in reprouing or correcting a foole yea if thou shouldest put him into prison or into a mortar indeede yet will not his foolishnesse depart from him neuerthesse the hardnesse of his heart and his wickednesse will not be remoued from him For the graines of corne would at the last be broken or ground to powder but his obstinacie or stubburnesse will neuer be ouercome One kinde of grinding which people in old time vsed was to put their parched corne into a mortar to beate it therein vnto powder Vnto this custome the wise king alludeth in this place insinuating that no beating will amend an obstinate wicked man How true this is may appeare not onely in Pharao whom all the plagues of Egypt could not better but in that vnrepentant malefactor who was crucified together with our Sauiour Christ Iesus whoÌ„ neither the sight of the sonne of God nor the reproofe of his fellow nor his owne paynes which he suffred on the crosse could soften or amend 23 Be diligent to know the state of thy flock and take heede to thine heards 24 For is the hiddeÌ„ store for euer and * Or crop of the yeare so the same metaphor is vsed Psal 65.12 will the garland last from generation to generation 25 Assoone as the hay discouereth it selfe and the tender blade appeareth let the grasse of the mountaines be got in 26 The lambes shall be for thy cloathing and the goates for a price of a field 27 Moreouer so much goates milke as is sufficient shall be for thy meate for meate for thy familie and foode for thy maydes Be diligent to know the state of thy flocke and take heed to thine heardes See that thou be a good husband with thine owne eyes looking to thy cattell and considering dayly the coÌ„dition and the number of them For is the hidden store for euer c. Great cause there is why thou shouldest looke to thy goods very carefully and painfully seeing not onely things marre vnlesse an eye be had vnto them but the stocke spendeth and the oportunitie of getting wealth and prouiding necessaries slideth away Assoone as the hay discouereth it selfe c. Wherefore assoone as it is time mow downe thy grasse and lay it vp against winter yea in generall vse all good meanes aforehand of prouiding against time to come The lambes shall be for thy cloathing c. Be also a good sauer and moderate in thine apparell and foode for so of thine owne flocke thou shalt reap such a coÌ„moditie as that therof thou shalt haue skins to couer thee and wooll to keepe thee warme besides money wherewith thou mayest pay thy debtes or purchase more land Moroeuer so much goates milke c. To conclude be not onely sober in thine apparell and thriftie in thine expences but sparing in thy diet and so thou shalt haue wherewith to feede and sustaine thy selfe and thy familie The intent of the spirit in these last sentences is not to prescribe a generall rule to all

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

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

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

way not be ruled or brought into the right path againe so these wicked wretches will by no meanes be reclaimed but rush on into all mischiefe and proceed forward in all leudnesse See how dangero usrockes wicked seducers are in the Epistle of Iude. Nowe then to be preserued or deliuered from naughtie men or from such daungerous rockes is a singular mercie of God and a precious frute of grace or of heauenly wisedome which the vngodly wanting fall into the hands of seducers that as they haue not had a loue of the truth so they may beleeue lyes 2. Thess 2.10 2. Tim. 3.6 and that as they haue polluted theÌ„ selues with sinnes so they may be led away captiue by sinners By such seducers or tempters the verie elect are somtimes led aside for the time but the Lord deliuereth them in the end out of temptation 2. Pet. 2.9 Apostle Peter plainly teacheth 16 To deliuer thee from the strange womaÌ„ from the stranger who flattereth with her lips 17 Who for saketh the guide of her youth and forgetteth the couenant of her God 18 For her house tendeth to death and her pathes toward those who are voyd of life 19 VVhosoeuer goe vnto her returne not backe neither come vnto the wayes of life The naughtie woman a second most perillous euill is herein on the other side most liuely painted out in her colours She is called a strange woman in regard of her condition and disposition in as much as she seeketh to be familiar with many though in right she appertaineth to some one husband One of her properties is to flatter with her lips or to make her speeches very smooth For she entiseth young men to adulterie by wanton words and plausible perswasions telling them what affection she beareth toward theÌ„ what delite they shall haue that her husband is abrode and so foorth Another of her qualities is to forsake the guide of her youth and to forget the couenant of her God This misdemenour of hers argueth her impietie and impudencie For what greater shamelesnesse can there be in a woman then to cast away the vale of her eyes yea to reiect that her husband whoÌ„ first she chose and was linked vnto euen in her tender yeares Again what greater vngodlines is there theÌ„ to breake that solemne promise which was made at the times of affiance and mariage both before God and his Angels and his people It is a great fault to breake promise in a small matter how much more in the greatest contract or bargaine that may be It is a speciall fauor of God to be kept from this adulteresse or harlor For as is afterward testified in this booke the mouth of a strange woman is a deepe pit he with whoÌ„ the Lord is angrie shall fal therinto Yea as is affirmed in the eighteenth and nineteenth verses her very house is infectious and deadly For her house tendeth to death and her pathes toward those who are voyd of life The place where she keepeth is perillous yea the very way that leadeth therto is daungerous for which cause thou art not to come neare her habitation in any case Whosoeuer go vnto her return not backe neither come vnto the wayes of life Whosoeuer meddle with her are caught in her snares which she layeth not in vaine Herof this our Salomon had experience which maketh him as it may seeme both so often in this booke to warne men to take heede of the harlot and in Ecclesiastes to say Eccles 8.28 that he hath found that woman to be more bitter then death whose heart is as nets and snares whose hands as bands he saith he that is good before God shall be deliuered from her but the sinner shall be taken by her Now furthermore howe true it is that they who haue the feare of the Lord before their eyes are safely garded by aduisement and preserued by vnderstanding froÌ„ the straunge woman may appeare in the example of Ioseph who by this meanes was kept from yeelding to his mistresse 20 To the ende that thou mayest walke in the way of good men and keepe the pathes of the iust The ende why wisedome deliuereth the faithfull out of dangers is here shewed to be that they may serue the Lord in holinesse and righteousnesse all the days of their life following the example of the godly by whom they may be directed and made the better 21 For they that are vpright shall dwell on the earth the righteous shall remaine therin 22 But the wicked shall be cut off from the earth and the transgressors shall be pluckt out of it See the roote of these sentences in the 11. Deut. 8. and Psal 37.2 In this conclusion of the chapter the wise father pricketh forward his sonne by most forcible reasons to walke in the way of good men spoken of in the verse immediatly going before There is saith he great cause why thou shouldest shunne the wayes of the wicked and keepe the paths of the iust For first the wicked shall be cut off from the earth they that are of corrupt conuersation shal by some particular iudgement in this life or by Gods vengeance hereafter be taken away euen as the grasse is mowen downe and the transgressors shall be pluckt out of it such as breake Gods lawes shall together with their vngodly posteritie be quite rooted out as frutelesse plantes or naughtie trees On the contrary side the vpright shall dwell on the earth and the righteous shall remaine therein the elect and iust shall remaine for euer heires in Christ of heauen and earth THE III. CHAPTER 1 My sonne forget not my doctrine but let thine heart keepe my precepts 2 For they shall heape vpon thee length of dayes and yeares of life and peace IN this third chapter Salomon exhorteth and instructeth his sonne the third time In the entraunce thereof he prepareth him by a generall preface to receiue the speciall commandements following In the first verse he warneth him to looke to two points the one that he forget not his doctrine the other that he keepe his precepts They are sayd in the Scripture to forget the word who either let good lessons slip out of their memories as the Disciples of our Sauiour ofteÌ„ did his sayings or put not the truth into practise as that naturall man of whom Iames speaking saith that he looketh his face in a glasse James 1.23 and immediatly forgetteth of what fashion it is Now on the other side they are sayd to keepe the word in their hearts who lay vp wholesome instructions in their remembrance practise it in their liues being like herein to the thrifrie housholder who treasureth vp his goods or to the good ground Luke 8.15 which keeping the corne in time conuenieÌ„t bringeth foorth frute Great rewards are promised in the second verse vnto those who obey good admonitions First of all a promise is made vnto them of long life the root

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

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

through with manie sorowes of minde or woundeth his bodie laying violent hands on him self as Iudas did On the contrarie side the godly man flieth to the Lord and putteth his confidence in him when he is in greatest extremitie and torment Great and grieuous were the troubles of that holy seruant of God Iob who was euen in a maner brought vnto deaths dore Neuerthelesse in the midst of all his aduersitie he made this protestation Iob. 5.15 that he wold trust in the Lord although he should slay him 33 Wisdome resteth in the heart of the prudent man but that which is within fooles See like senieÌ„ces 33. chap. 12.23.13.16 maketh it selfe knowne The meaning of this prouerbe is that wise men can keepe counsell but fooles can hold no secret Wisdome so resteth in the heart of the prudent man as that he vttereth not that which he knoweth vndiscreetly or vaingloriously But that which is in the heart of fooles so maketh it selfe knowne as that he publisheth and bableth whatsoeuer he knoweth be it good or bad As we vse to say in our coÌ„moÌ„ prouerbe in it is and out it must 34 Righteousnesse exalteth a people but sin is a reproch to nations The cause of the safetie and againe of the ruine of common wealths is herein declared Righteousnesse exalteth a people The knowledge of God and the executing of wholsome lawes cause the inhabitants of a land to prosper and to be praised But sinne is a reproch to nations Againe the vices and sinnes of countreyes make them infamous in the end ouerthrow them Thus in old time the lewes were reproched for their stiffeneckednesse Ierem. 18.10 Ezech. 16.49 and the men of Creta for their lying Thus also in these dayes some countreys are infamous for drunkennesse other for pride all almost for one peculiar vice or other 35 The kings good will will be toward an vnderstanding seruant but his wrath will be toward him who causeth shame A godly ruler will affection and aduance a faithful and prudent subiect and officer Psal 101.6 but he will rebuke correct or put away him who doth his businesse so vntowardly or fondly as that thereby he receiueth some discredit or is ashamed THE XV. CHAPTER 1. A soft answere turneth away wrath but a bitter word stirreth vp anger See an example on the one side in Gedeon Iud. 8.2 c. On the other in Naball who by his currish answere moued Dauid to great anger A Speech wherein faire wordes are vsed or titles of reuereÌ„ce giuen causeth displeasure to cease But a bitter word stirreth vp anger sharpe and reprochfull termes moue choler The reason hereof is manifest For by the speaking of an hard word the cause of anger is increased Againe by vttering of a geÌ„tle speech the matter of wrath is diminished 2 The toung of the wise setteth forth knowledge but the mouth of fooles powreth out folly The prudent person speaketh in such sort as that his speeches carie a grace force with them which he placeth and ordereth rightly and wisely The vndiscret man on the other side hath no regard either to the matter or manner of his speech Col 4.6 Let then your speech be gracious alwayes and powdred with salt that you may know how to answere euery man 3 The eyes of the Lord are in all places beholding the wicked and the good Here is obserued that the all-seeing spirite of the Lord vieweth and pondereth all the corners of the world and all sorts of persons This is all one with that which the author of the Epistle to the Hebrewes meaneth when he saith Heb. 4. that all things are naked and manifest before him with whom we haue to do For as concerning the quarters of the world Psal 139. Lord whither shall I go from thy spirite or whither shall I flye from thy presence If I clymbe vp to heauen thou art there if I lay my bed in the graue behold thou art there also Now as touching the persons of all sortes the Lord is in the temple of his holynesse the Lordes throne is in heauen whose eyes behold and whose eye lids try the sonnes of meÌ„ The Lord trieth the iust maÌ„ Psal 13. but his soule hateth the wicked man and him who loueth violence 4 The healing of the toung is as tree of life the mischieuousnesse of it is as a breach made by the winde As a tree which bringeth forth pleasant and holesome fruites Iob. 8.1 Iames. 3. is a pretious and profitable thing so the toung which conuerteth and comforteth the hearts of meÌ„ is a rare iewell On the contrary side as a blustering winde which throweth downe trees houses doth much harme so a venemous toung which causeth troubles and great calamities is one of the greatest euils in the world 5 A foole despiseth his fathers instruction but he which regardeth a rebuke is very wise He who is an enemie vnto his owne well fare See the 10.1 will not be ruled by good counsell but he who is content to be reproued tendreth his owne happie estate 6 In the house of the righteous man there is great * or Strength treasure but the wicked mans reuenue wasteth of it selfe The meaning of this sentence is manifest namely that the goodes of the iust remaine and continew firme vnto them and theirs and that sinners substaÌ„ce coÌ„sumeth none in a manner can tell how The roote of this sentence is to be found in the booke of Deutronomie Deut. 28.17 where the Lord first maketh this promise to those who feare him that he will blesse their baskets and their barnes and secondly threatneth the transgressors of his lawes that he will curse them in their baskets and their kneading troughes yea in the fruite of their belly and of their ground 7 The lippes of the wise scatter knowledge but the heart of the fooles that which is not good The godly wheresoeuer they come speake to the edification of their brethren In their houses they Cathechise their children in the companie of their neighbours they intreat of Gods word and workes finally in the Church if they be teachers they publish wholesome doctrine On the coÌ„trary side the wicked out of the ill treasure of their hearts bringing foorth euill things spread abroad errours and vanities 8 The sacrifice of the wicked is abhomination to the Lord but the prayer of the righteous is acceptable vnto him The iudgement which the Lord carieth as well concerning the wicked as the iust herein is reuealed vnto vs. The sacrifice of the wicked is abhominotion to the Lord not onely all the labour but all the cost which the vnfaithfull or wicked liuers bestow on the worship of God is in vayne See an example in Cain and Abell yea it is nothing els but a sin and prouocation of the wrath of God The reason hereof is for that God respecteth not mens actions but their persons Sacrifices were at this

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

will beate their fellow seruants and play the tyrants neither can the common people ordinarily well brooke them Another sort of vntollerable wretches are fooles filled with meate that is to say wicked men abounding in wealth or faring deliciously euery day For these do nothing but despise the poore as Naball did Dauid decke themselues in braue apparrell neigh after their neighbours wiues and ouer charge themselues with surfetting and drunkennesse A third sort of makebates are wiues hated for their ill conditions or deserts who cause much strife in the familie and sometimes great hurly burly in the common wealth The Iewes as may appeare in diuerse places of the scripture Deut. 21.15 namely in Deuteronomie had many of them contrary to the law of God two wiues Now it fell out oftentimes that one of these was hated the other loued Hence sprang much enuy much griefe and strife as may appeare in Rahell and Leah and in Annt Perimnah Yea although the married woman be the onely wife of her husband yet if she be despised in his eyes she not onely is vexed her selfe but molesteth him and the whole houshold besides Now if she be also put away by a bill of diuorce and marrieth another this must needs be an occasion of greater variance and mischiefe The last sort of disturbers of humane societies are handmaides which are made heires to their mistresses that is to say such maide-seruants as succeed them in goods fauour place For these seruants when as once they are married to their maisters commonly know not how to vse their prosperitie aright but deale very insolently as Agar did Hence arise complaintes of the seruants of the children yea of the husband himselfe oftentimes 24 These bee foure small * Of the earth things in the earth neuerthelesse they are wise yea exceedingly wise 25 The Pysmires a people not strong which yet prepare their meate in summer 26 The hil Mise a people not mightie which yet make their houses in a rocke 27 The Locusts haue no King yet they * Yet he proceedeth all march on in a flocke 28 The spider catcheth hold with her haÌ„ds and is in * Of a Prince princely pallaces As sundrie sorts of vices haue their pictures in nature so likewise haue sundry kindes of vertues for to begin with wisedome the light and guide of all vertues there are sundry creatures which being prudent in their kindes may teach men in many points to be wiser then commonly they are First the Ant a poore sillie worme yet by an instinct of nature giuen to labour and forecasting prouideth necessaries long aforehand Not onely philosophers witnesse but experience teacheth that she trudging and drudging vp and downe whilest yet the seed is abroad in the field in the summer time and the weather is faire hoordeth vp prouision against the winter Again although she is but a small and weak creature yet doth she carry graines sometimes euen bigger then her bodie And now then what a shame were it for men that the Ant should toyle in such sort for the getting of her prouision the Ant obserue the season of her aduantage the Ant foresee the state of times to to come but they indued with reason with learning with Religion neglect the gathering of the foode of their soules let slip the opportunities of their best bargaines about matters of this life or not forecast or preuent future dangers Indeed some are weake in body but if feeblenesse hinder not the ant from helping her estate why should it a maÌ„ froÌ„ releeuing his Secondly the hill mise certaine little beasts like partly to a mouse partly to a beare whereof was great store in Siria haue their habitation in a rocke Albeit they haue no weapons to defend them selues with nor strength of limmes yet this wit they haue to digge or finde out holes in stony places whereunto to flie vpon occasion and wherein to lay their young ones safely If the contemptible mise haue such wit in prouiding well for their owne safetie as also of their young ones much more in men should this reason be found as also the meanes vsed by theÌ„ to make their estate secure This is to be done by theÌ„ principally by flying to God in prayer by building on the rocke Christ Iesus finally by seating them selues where are the exercises of the word But secondly they may also yea they ought to vse the protection of Magistrats the helpe of friends the aduise of lawyers to coÌ„clude whatsoeuer person or thing may be a refuge vnto them against wrong or iniurie As concerning the locustes whether they go forth to solace them selues or whether to destroy a country this propertie they haue that continually they keepe companie together not onely holding their standing places or obseruing their opportunities of rising vp resting but in all respectes marching as it were in battaile aray These locustes are certaine flies with long legges which by touching the corne burne it in part and deuoure the residue Now by reason of their flocking in such heapes it commeth to passe that although if they were seuerall alone or a sunder one by one they might easily be destroyed yet being in multitudes yea armies as it were Exod. 10. great hosts of men are not able to resist them as appeareth in the Scripture When as theÌ„ these creatures which are weake neither haue any Captaine to lead them thus ioyne hand in hand and liue in concord what a shame is it for men which haue the word of God and rulers among them to be their guides yet to be so wonderfully diuided as they are oftentimes yea so infinitly drawen a sunder as that scant foure or fiue shal be found in a great assembly professing the same Gospell of Christ Iesus who ioyne in the same good cause or hold the same opinion or are vnited by the same affections together But behold saith the Prophet how good and pleasant a thing it is for brethran to dwel euen together yea behold this I say in the Locusts Last of all the spider is a creature very contemptible but her art doth greatly helpe her and commend her For she vsing her feete on both sides as hands to worke spinneth so fine a thread frameth so curious a web that she seemeth to build vnto her selfe and to inhabite not a poore or rude cotage but a Princely and glorious pallace Let vs then learne by her example this point of wisedome to striue euen to excell in some trade or gift of minde For the art will mainteine the artificer yea oft the gift which is excellent aduaunceth him which is therewith indued vnto an high place of dignitie in Church or common wealth as may appeare in the examples of Ioseph Daniell Dauid with diuers others mentioned in the Scripture The spider is not to be followed indeede in her venemous disposition but in her art to imitate her is a prayse Wherefore the vertuous

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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