Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	deliver_v	good_a	lord_n	8,077	5	5.2704	4	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

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

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

dayes shall be multiplied and yeares of life heaped vpon thee 12 If thou be wise thou shalt be wise for thy selfe but if thou be a scorner thou alone shalt suffer These speeches wisdome or the sonne of God directeth as it may seeme to the messengers of the Gospell First he telleth theÌ„ what persons are not be reproued He which instructeth a scorner getteth him selfe reproch The meaning is that the Lord would not haue pearles cast before swine or holy things giuen vnto dogges Mat. 6.7 For indeed such as despise God and all godlinesse and are obstinate in their sinnes will doe nothing but rayle or hurt him who telleth theÌ„ of their faults Giue instruction to the wise man and he will become the more wise Here in the second place he declareth who are to be taught rebuked to wit the wise who are souÌ„d in iudgement the righteous who walke in some obedience to the word The reason why these persons are to be instructed is for that such will by this meanes wax the wiser as Apollos did by the direction of Aquila and Priscilia and for that they will also beare good will toward the rebuker as Dauid did toward Abigail after that she dissuaded him from reuenging him selfe on Naball Now the points wherein the wise and the iust are to be instructed in be the feare of God which is the beginning of wisedome and the knowledge of holy things of vnderstanding What the feare of God is hath bene shewed in the exposition of the seueÌ„th verse of the first Chapter of this booke What the knowledge of God or of holy things is hath bene declared in the exposition of the fift verse of the second Chapter hereof For by me thy dayes shall be multiplied The sonne of God in these wordes promiseth eternall life to those who know his father and him If thou be wise thou shalt be wise for thy selfe but if thou be a scorner thou alone shalt suffer In this conclusion of his speech the sonne of God threateneth the disobedieÌ„t with plagues and eternall condemnation The meaning of this saying is that when the godly haue done all that they can they aduantage not God yea still they are to him vnprofitable seruaÌ„ts but onely they benefite them selues for the Lord will blesse those that walke vprightly On the contrary side they that sinne cannot possible hurt God who is out of their reach but as malefactours them selues carie their crosses at the time of executioÌ„ so the wicked person shall him selfe alone beare his owne indgement The coÌ„sideratioÌ„ herof caused Elihu to say vnto Iob speaking of God if thou sinnest what doest thou to him or if thy transgressioÌ„s be many Iob. 35.6.7 what canst thou do vnto him if thou art iust what giuest thou to him or what doth he receiue at thy hands 13 The foolish woman is full of babling the simple woman euen knoweth nothing 14 And yet sitteth at the doore of her house on a seate in the high places of the citie 15 To turne aside passengers who euen go on straight in their paths Now the wise king offreth to our consideratioÌ„ the workes of the harlot and her feast First of all this enchaunting and vaine woman sitteth at the doore of her house The adulteresse abiding neare to the place where she keepeth watcheth all oportunities of getting mates vnto her on a seate in the high places of the citie She also shamelesly and openly sheweth her selfe and entiseth companions in publicke assemblies to turne aside passengers who euengo on straight in their path This she doth not onely to Ieade away captiue the vngodly but to intangle through the wanton lusts of the flesh such as had in deed escaped from those who haue their conuersation in error or going astray 2. Pet. 2. 16 And whosoeuer is foolish let him turne in hither and whosoeuer is void of vnderstanding to him she saith 17 Stolne waters are sweete and hidden bread is pleasant The words of the strange woman in her of all seducers are herein set downe As wisedome inuited the foolish and ignorant to her house so doth she the same persons vnto hers This sort of people she calleth by name as it were because vnrighteous and vnstable persons not well grounded in the truth easily yeeld vnto the baytes of seducers To them she promiseth water and bread euen those things which belong to the nourishment of men as if that she also would preserue her guests in life But it is verie diligently to be obserued that her waters are stolne waters and hidden bread euen delitesome pleasures and profites howbeit vnlawfull and forbidden 18 But he knoweth not that those who are voyd of life are there and that her guests are in the valleys of the graue Well some wanton or foole goeth into this houswifes house but this is hid from him that her followers dayes are cut off and that her louers are in the darke dungeons of death and destruction THE X. CHAPTER 1 The Prouerbes of Salomon A wise son reioyceth his father but a foolish son is an heauinesse to his mother CHildren are admonished in this verse to honour their parents He onely is a wise sonne who knoweth and feareth God Such a child bringeth comfort vnto his godly father by the vertues which are in him the good report which goeth of him the blessing of God on him On the contrarie side he is a foolish sonne who is an hereticke or wicked liuer Such a child bringeth sorow to both his pareÌ„ts but chiefly to his mother who loueth him most tenderly and being the weaker vessell can not but grieue extremely 2 The treasures of wickednesse profit nothing but righteousnesse deliuereth from death Noah Lot and Baruch may be examples Righteousnesse is commended in this verse All goods ill gotten or wrongfully kept from the lawfull owners are treasures of wickednesse Such wealth be it neuer so great hath no force to turne away Gods iudgement or to redeeme a mans life in the day of trouble But iust and plaine dealing so pleaseth the Lord as that it may be sayd that righteousnesse deliuereth from death because the iust are preserued by the Lord from common plagues in this life and from eternall destruction 3 God suffereth not the soule of the righteous to hunger but he scattereth the substance of the wicked As righteousnesse deliuereth from death so from famine See examples in the Israelits and ã€ˆâ—Šã€‰ Elias The godly in this world ordinarily want no necessaries In the time of common dearth the Lord prouideth for them extraordinarily The lyons then huÌ„ger as it is in the Psalme but they who feare God want nothing On the contrarie side the goods of the wicked being consumed by some casualtie or Gods curse it falleth out that they very often suffer famin 4 He which dealeth with a deceiptful haÌ„d shall become poore but the hand of the diligent maketh rich Although God will not suffer the iust

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

money mainteineth his right being sicke by money getteth all sortes of remedies finally being in want obtaineth all outward things in a manner by money or money worth On the contrary side pouerty is a sore estate which as we vse to say causeth the old wife to trot but this singular coÌ„moditie it hath that because the poore man hath nothing to giue or pay no quareller sueth him no thiefe setteth on him no magistrate seazeth on his house 9 The light of the iust shal reioyce but the candle of the wicked shall be put out The prosperitie of the righteous is here compared to the light of the day or to the sunne which reioycing to runne his course continueth firme froÌ„ time to time in the skie In like maner then the welfare of the godly shall increase remaine constant The glory of the vngodly on the contrarie side is fitly resembled vnto a candle For euen as a lampe or candle burneth but a while and quickly consumeth so all the pompe and flourishing of the wicked shall suddenly decay and vanish in a moment For this cause it is sayd in a certaine Psalme that light is planted vnto the iust man This maketh Bildab to affirme of the wicked man on the contrarie side Psal 97.11 Iob. 18.6 that the sparke of his fire doth not shine and his candle is put out in his tent 10 Through meere pride a man maketh coÌ„tention but wisedome is with the well aduised The cause or fountaine of strife of peace is here opened and declared Through meere pride a man maketh contention The conceipt of a mans owne excellencie breeding in him contempt of all good counsell maketh his affections fierce and stirreth him yea emboldeneth him to prouoke his neighbors vnto wrath or to contend with them whatsoeuer commeth of it But with the well aduised is wisedome As for those who follow the aduise of Gods word or spirit they are indued with that wisedome which is peaceable whereby they auoyd all occasions of strife yea sometimes they pacifie wrath when it is kindled 11 Substance gotten by vanitie shall be diminished but he which gathereth with the hand shall increase it Goods ill gotten wil quickly consume but he who plyeth his calling faithfully shall thriue He is sayd to gather with the hand who getteth any thing in a lawful calling with a good conscience whether he labour with his bodie or his mind 12 The hope which is differred maketh the heart sicke but a desire which cometh is a tree of life This verse sheweth the danger or hurt of delay the comfort of present good things By hope the thing hoped for is meant whether it be some comforatble newes or some acceptable person Euen as meate long kept from the hungry stomach maketh the body weake so the thing longed for prolonged causeth a feeble soule See an example in Iacob Gen. 45 26. For the minde wanting the thing expected grieueth because it doth not presently enioy it and feareth that it shall neuer haue it On the contrarie side a desire which commeth or is present is a tree of life The sight or receiuing of the good thing which hath bene earnestly wished for healeth the maladie of the heart and reuiueth the spirits 13 He which despiseth the word shall be destroyed but he which reuerenceth the law shall haue peace Contempt of the word of God is threatned in this verse and a reward is promised to obedience So were the Israelites so were Corasin Bethsaida and Capernaum He which despiseth the word shall be destroyed That person who coÌ„temptuously reiecteth the commandement of God or will by no meanes be subiect thereunto shall be plagued at the last with some fearefull and grieuous punishment But he which reuerenceth or feareth the law So did Iasiah shall haue peace Whosoeuer trembleth at Gods word and putteth it into practise shall enioy prosperitie For as the Psalmist saith See Psal 117. Esa 66.2 there is great peace to those who loue Gods law 14 The doctrine of a wise man is a welspring of life to depart from the snares of death The meaning of this sentence is that the word of God wisely applied is profitable first as a spring of water to enrich the receiuers thereof with manifold good things secondly as a faithfull guide to preserue them from sundrie euils as from sin and death 15 Grace giueth good successe but the way of transgressors is rough ObedieÌ„ce to the word of God meant here by grace causeth men to prosper the Lord being with them so long as they serue him But the way of transgressors is rough The life of sinners is full of troubles and miseries by reason of their sinnes and like away which is rugged or full of thornes 16 Euerie wise man dealeth with knowledge but a foole layeth his folly open Wisedome is now commended and folly condemned Euery wise man dealeth with knowledge Euerie one who is prudent doth his affaires exactly not onely setting downe the meanes of attaining his enterprises or the order of his matters according whereunto he will then proceed but forecasting the issues and preuenting the hinderances of his attempts But a foole layeth open his folly On the contrarie side he who is vnskilfull or vndiscreet goeth rashly and rawly about all things and by his rude and vnperfect works bewrayeth and layeth open his owne ignorance and vanitie 17 A wicked messenger falleth into euil but a faithfull embassadour healeth Trustie and vnfaithfull dealing in messages is now spoken of A wicked messenger falleth into euill He who doth his arrant slouthfully or guilefully not onely much grieueth other but hurteth him selfe drawing by this means on him selfe both his maisters displeasure and Gods iudgement On the contrarie side a faithfull embassour healeth A trustie messenger freeing his maisters mind from doubts feares and griefes so healeth the maladie thereof as a Phisition cureth the diseases of the bodie For which cause as the leech of the bodie vseth to haue his fee so this embassadour or Phisition of the soule shall haue the good will of men and the blessing of God for his recompence as it were 18 Pouertie and shame shall befall him who withdraweth him selfe from instruction but he which regardeth correction shal be honored The spirit of God herein intreateth of chastisements Pouertie and shame c. Iob. 5.17 Iam. 1.12 He that will not obey good counsell lightly euen in this world commeth to beggerie and infamie For the Lord will despise those who despise him But he which regardeth correction shall be honored He which yeeldeth to wholsome aduise and profiteth by chastisements is made partaker of many good things and namely of credit and dignitie For those who honor God he also will honor 19 The desire present is pleasant to the soule but it is an abhomination to fooles to depart froÌ„ euill Herein is shewed how glad men are when they enioy their pleasures how loth they are to

prouideÌ„ce it often commeth to passe in this world that the faithfull are the head the vngodly the tayle as it were For euill men bow them selues before the good the vngodly often serue the godly and reuerence them in most humble manner because they are rich or lifted vp vnto honour And the wicked at the gates of the iust man Transgressors also ofteÌ„ come to the rich maÌ„s doores either for almes or fauour or counsell 20 The poore maÌ„ is hated euen of his neighbour but the rich mans friends are many He who is in aduersitie is forsaken not onely by straungers but by those who are neare vnto him in dwelling or in kinne On the contrary side euery one fawneth on the wealthy and claimeth kindred of theÌ„ neuerthelesse these friends of the rich man are not true friends indeede but they are so called because they pretend great friendship how soeuer in verie truth they are friendes not to him but to his goods which onely they loue 21 He who despiseth his neighbour is a sinner but he who sheweth mercy to the poore is blessed As he who forsaketh or reprocheth his poore brother committeth a greeuous offence so shall he be araigned and punished as a notorious euill doer On the contrary side he who is mercifull to the needie or afflicted shall finde mercy That to deale hardly with the afflicted is a greeuous sinne it may appeare by that speech which Iob vseth to his frieÌ„ds who were so bitter vnto him when he saith vnto them you rush vpon the orphaÌ„t Iob. 6.26 when you digge a pit for your friend Moreouer that the word sinner is taken in the Scripture for one who being guiltie is arayned or condemned is manifest by that speech of Bathsheba to Dauid in the booke of the Kings 1. King 1.21 otherwise I my sonne Salomon shal be sinners that is in danger of death or condemned to dye 22 Do not they who deuise mischief goe astray but mercy and truth shall be vnto those who practise that which is good The meaning of the former part of this sentence is that it is a most certaine truth confirmed by dayly experience that the inuentors and workers of euil things haue ill successe or perish For by the borowed speech of going astray which to do is a daungerous and vncomfortable thing missing of a mans purpose and meeting with some trouble is ment Thus much Eliphaz also teacheth in the booke of Iob when speaking of the Lordes ouerthwarting of the wicked in their ill enterprises he saith Iob. 5.12 He maketh frustrate the deuises of the craftie so that their hands are able to doe nothing c. The sense of the latter part of this parable is that the Lord sheweth fauour and performeth his promises vnto those who studie to glorifie him to do good to their neighbours 23 In euery labour there is increase but the talke of the lippes onely bringeth want Some gaine is to be gotten by euery kinde of worke as euen by making of a button of the tagge of a point But by vaine and idle pratling or talking that which a man hath consumeth For whilst much talke is spent much time is lost whilest much time is lost litle or nothing being got much of the stocke is consumed 24 The riches of the wise are their crowne the follie of fooles remaineth follie It should not be so indeede yet so it commeth to passe that wisedome in a poore man is contemned For be a man neuer so learned if he be not wealthy he is not esteemed but may sit well inough without doores See an example in Iob. Iob. 29.2.3.4.5.6.7 c. But when as both wisedome maketh him to vse his wealth aright so wealth maketh him the more admirable and the more to be accounted of in as much as it is as it were a crowne of authoritie and glorie to him On the contrary side let a foole be neuer so rich yea let him be clothed in scarlet or purple he neither will nor can be any other theÌ„ a Naball still remaining foolish for all his wealth and coÌ„temptible for his follie 25 A true witnesse deliuereth liues but a deceiptfull one forgeth lyes He who testifieth the truth oftentimes saueth the liues of the innoceÌ„t but a false witnesse is a hammer as it were or a sword to slay men 26 In the feare of the Lord there is strong hope who is wont to be a refuge to his children 27 The feare of the Lord is a well spring of life to depart from the snares of death The sonlike awe of the Lord or reuerencing of his Maiestie See before 1.7 is herein commeÌ„ded in two respectes The one is for that it maketh men couragious and stroÌ„g of faith in troubles The other is for that it ministreth vnto them store of all good things For thus much is meant by a well spring 28 In the multitude of people is the honor of a king but by the want of people commeth the destruction of a Prince Nothing is more sure than that in the multitude of people is the honour of a king For that ruler which hath store of subiectes vnder him may in time of warre be garded by them receiueth from them much tribute by them is witnessed to be iust mercifull seeing otherwise so many would not liue vnder him Neuerthelesse it is againe as true on the other side that by the want of people commeth the destruction of the Prince For that Prince which wanteth people wanteth reuerence reuenues and defence 29 He who is slow to wrath aboundeth with vnderstanding but he who is of an hastie mynde raiseth vp follie The patient man is exceding wise in as much as he cutteth of quarelling and knoweth how to vanquish him selfe but the furious man by foolish words gestures or deedes kindleth strife 30 A sound heart is the life of the flesh but enuie is the * Or rather the magot of the bones For the Hebrew word Rachab signifieth so much rottennesse of the bones A quiet minde causeth health to the body but fretting at a mans owne trouble or els anothers prosperitie tormenteth the poore carcase without and within 31 He which oppresseth the poore reprocheth him who made him but he who sheweth mercy to him that is in neede honoureth him That person which dealeth hardly with the poore hurting them in body goods or name Mat. 25.40 sinneth highly against God whom in his creatures he disgraceth as it were So againe he which doth good vnto those that want doth good vnto the Lord whose workemaÌ„ship and people they are and thus honoureth as it were the maister in his seruants 32 The wicked man * Or driuen on forward casteth him self away in his trouble the righteous man hath hope in his death The difference betweene the godly and the wicked in the day of aduersitie here is shewed The vngodly person when he is in trouble either thrusteth him selfe

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

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

sonne of God intreateth of his being of his calling to the office of a mediator Iehoua possessed me in the beginning c. I the eternall word of God was with God the Father at the beginning Ioh. 1.1 being of one and the selfe same essence with him and the spirit Before the world was I annointed c. I was appointed to the office of a mediatour betwixt God and man Psal 110.11 from all eternitie Whilest yet there were no depthes was I borne c. Heb. 1.2 I had my person from the person of my father from all eternitie being begotten before all creatures and to continue for euer 27 When he made firme the heauens I vvas there vvhen he set the round compasse on the outside of the deepe 28 When he strengthened the vpper clouds aboue when he made firme the fountaines of the deepe 29 When he prescribed his decree to the sea and the waters that they passe not his commandement vvhen he layd the foundation of the earth Now Iesus Christ declareth that he did worke together with the Father in the creating of the world at the beginning For first as concerning the heaueÌ„s he made hard and fast as the adamant those liquid waters wherof they consist Secondly as touching the aire called here the compasse on the deepe he so framed the clouds as that like bottles or glasses they were and still are fit vessels to containe the waters aboue Thirdly he formed the flouds springs seas binding vp the waters herein as it were in certaine swadling bands Last of all he layd the earth at the beginning as the ground worke or foundation of the whole world 30 Moreouer I am with him as a nourisher and I am a dayly delite chearing vp before him at all times 31 Chearing vp his earth in the world inhabited and my delites are with the sonnes of men As before Christ Iesus hath shewed that he created all things so now his intent is to declare that he gouerneth the whole world bearing it vp by the word of his power Moreouer I am with him as a nourisher Furthermore I the sonne of God being God coessential with my father together with him preserue all things as a nurse reaching out my hand to feede them and cherish them And I am a dayly delite chearing vp before him at all times In me also the father is continually wel pleased Ioh. 5.6 to whoÌ„ I am a singular recreation as it were Chearing vp his earth in the world inhabited Againe I am the ioy of the earth Psalm 36. which together with all the creatures therein I refresh causing my sunne to shine my dewes to fall vpon them And my delites are with the sonnes of men Act. 14.17 But to conclude I chiefly loue and solace mortall wights whose hearts I fill with ioy and gladnesse to whom I giue the vse of all my creatures whom I endue with reason and other excellent gifts finally whose redemption I am on whom I bestow my word and spirit 32 Now therefore Ã´ sonnes hearken vnto me for blessed are they that keepe my vvayes 33 Heare instruction and be wise and withdraw not your selues 34 Blessed is the man who harkeneth vnto me attending diligently at my gates from day to day wayting at the posts of my doores 35 For whosoeuer findeth me findeth life and hath obtained fauor of the Lord 36 But he who sinneth against me hurteth his own soule all they vvho hate me loue death From teaching Wisedome now commeth to exhort Now therfore Ã´ sonnes harken vnto me c. The case thus standing as hath bene declared giue not eare to the harlot but obey me the personall wisedome of God Blessed is the man who harkeneth vnto me Happie is euery one who heareth the word of God and keepeth it seeking also by prayer for the grace of God and knocking continually at the gate of his mercie For whosoeuer findeth me findeth life For this is eternall life to know the true God and him whom he hath sent Iesus Christ All they that hate me loue death They that reiect me draw on them selues damnation wherfore if any loue not our Lord Iesus Christ let him be anathema maranatha THE IX CHAPTER 1 * or Perfect wisdome Wisedome hath built her house she hath hewen out her seuen pillars 2 She hath killed her beasts she hath mingled her vvine she hath furnished her table 3 And hauing sent forth her handmayds she calleth throughout the assemblies and the high places of the citie This chapter is a confirmation of the former doctrine namely that the sonne of God Christ Iesus is to be loued and obeyed and the harlot as most contrarie to him to be abhorred and auoyded It presenteth two points vnto our view one the feast which the Lord calleth vs vnto the other the banket of the strumpet Vnto the former point appertaine first the works of Christ mentioned in these verses secondly his words set downe in those which follow One work of his is that he hath built an house and hewen out his seuen pillars 1. Tim. 3.16 The meaning hereof is that the sonne of God Christ Iesus hath a Church in this world so orderly and firmely built Esa 55.5 that the gates of hell shall not preuaile against it Another worke of his is That he hath killed his beasts mingled his wine and furnished his table The meaning hereof is that Iesus Christ hath prepared spirituall dainties for the soules of men Mat. 22.1 â— to feed them euen vnto eternall life A third worke of his is that he hath sent foorth his handmaydes c. The meaning is that the sonne of God hath caused the Gospell to be preached by his Prophets Apostles and other messengers so that his seruants haue gone foorth to call those that were bidden vnto the banket 4 Whosoeuer is foolish let him turne in hither whosoeuer is voyd of vnderstanding to him she saith 5 Come eate of my meate and drinke of my wine which I haue mixed 6 Oye simple ones forsake your errour and liue and walke in the way of vnderstanding Herein those words are set downe which the son of God speaketh to the guests inuited to his banket Whosoeuer is foolish c. The meaning is that the son of God offreth his grace to repentant Publicans and sinners and to all sorts of ignorant and vngodly people vpon condition that they beleeue and forsake their impieties and iniquities 7 He which instructeth a scorner getteth him self reproch and he which reproueth a wicked man purchaseth him selfe a blot 8 Rebuke not a scorner least he hate thee reproue a wise man and he will loue thee 9 Giue instruction to the wise man and he will become the more wise cause the righteous man to vnderstand and he will increase in learning 10 The feare of God is the beginning of wisedome and the knowledge of holy things of vnderstanding 11 For by me thy

who hateth those who clap hands is secure The rash person who standeth bound to pay anothers debt smarteth throughly for his follie but he is not onely without trouble but without feare who misliketh such as vse to enter vndaduisedly into suretiship 16 A gracious woman obtaineth honor and strong men obtaine riches See examples in Hester and Abigail A woman indued with vertue especially if also she haue a comely personage is in her standing place greatly reuerenced and esteemed On the other side the mightie men who are strong in bodie get store of wealth by their diligent labour 17 The liberall person doth good to himselfe but he vvho is cruell troubleth his owne flesh Herein the holy Ghost intreateth of almes or liberalitie Psal 112. after 24 25. First whereas it is sayd that a liberall man doth good vnto himselfe the meaning is that he who releeueth other shall him selfe in his weldoing find a blessing from the Lord who will increase his store or otherwise do him good So much this phrase signifieth both here and Eccles 12.4 Secondly whereas it is added that he who is cruell troubleth his owne flesh the sense is that the niggard the cruell oppressor of the poore by this meanes hurt them selues drawing the vengeance of God on their owne pates 18 The wicked man getteth him selfe a deceiptfull reward but he who soweth righteousnesse hath a sure recompence Euery wicked man who soweth vnto the flesh Gal. 6.7.8 Ioh. 5. shal of the flesh reape corruption but the godly person who soweth vnto the spirit shall of the spirit reape life euerlasting 19 The righteous man soweth to life but he who followeth wickednesse vnto his owne destruction He who walking with a sincere heart is not wearie of well doing shall inherit Gods kingdome as contrariwise the wicked shall find the wages of sinne to be death 20 The froward in heart are abhominatioÌ„ to the Lord but the vpright in way are acceptable to him God hateth such as suffer sinne to raigne in them Rom. 8.1 but he fauoureth those who walke not after the flesh but after the spirit 21 Though hand ioyne in hand the wicked man shall not escape scotfree but the seed of the righteous deliuereth it selfe Albeit the euildoer hath often many friends which seeke to bring him out of trouble when he is therein The Israelites may be an example yet in spite of the pie as we say he is oftentimes condemned or punished neither can the whole country saue him as we speake On the contrary side the innocent not indeed without the wonderfull power of God but without the helpe of any mortall man escape out of danger and affliction euen maugre the heads of most mightie aduersaries 22 As a iewell of gold in a swines snout so is a faire woman * or Voyd of reason which lacketh discretion In this comparison beautie is compared to a ring or ouch of gold in regard of the excellencie good vse thereof The woman voyd of discretion is resembled to a sow which is a most brutish filthie and abhominable creature yet not so bad as the wanton or wicked woman who walloweth in the mire of vnchastitie riot scolding pride or such other vices Is there any thing more vncomely or more lothsome to behold then that such beasts should shamefully abuse the good graces and gifts of God as beautie eloquence knowledge of the word But that which is set downe in this true prouerbe hath befallen theÌ„ they returne as dogges to their vomit 2. Pet. 2.22 Rom. 2.9 or as swine to their wallowing in the mire 23 The desire of the iust findeth good the hope of the wicked indignation The godly haue at the last that prosperitie which they wished but the vngodly contrarie to their expectation meet with troubles and Gods vengeance 24 Some there are who scattering are the more increased and some who sparing otherwise then is meete come to pouertie 25 The liberall mind shall waxe fat and he which giueth bountifully shall powre foorth Examples hereof we haue in the widow of Sarepta Abraham Iob. In the former of these two verses is shewed that the stocke of the franke giuer is increased by giuing as on the contrary side the substance of the niggard waxeth lesse and lesse by sparing For in deede God blesseth the liberall enriching them both with outward benefits the gifts of his spirit but he curseth and crosseth the couetous In the fiue and twentith verse is declared that the liberall person shal not only waxe richer but be exceedingly wealthie so that he shall become fat in goods and possessions yea that the more he giueth the more he shal be able to giue being herein like vnto the wels which the more they are drawne the more they abound with water For he giueth and lendeth all day long Psal 37.26 and his seede is full of blessings 26 The people will curse him who keepeth in his wheate but a blessing shall be on his head who selleth it See an example Nehem. 5.2.3 It is an execrable thing to withhold the selling of prouision to this end that men may make a priuate commoditie thereof not caring though they vndoe the coÌ„mon wealth On the contrarie side it is a blessed thing to set corne or other prouision to sale in the time of dearth and to sell it at a reasonable rate For by this meanes the poore people are fed preserued aliue who therefore wish all good to him who hath brought foorth necessaries in time of extreme want and famine 27 He who earnestly followeth after that which is good getteth good will but him who seeketh after euill it shall befall Such a one as euen setteth him selfe to do good to the people among whom he liueth in their goods bodies or soules shall winne and haue their hearts and find Gods fauour Againe he who bendeth him selfe to annoy his neighbours or anie shall meet with their hatred or some euill 28 He which trusteth in his riches shal fall but the iust shall flourish as a branch The man who putteth confidence in his wealth Psal 52.9 Psal 92.13 shall fall from prosperitie and wither as the naughty frute or leafe which falleth from the tree On the other side he who walking vprightly trusteth in the Lord shall be in a flourishing estate 29 He which troubleth his owne house shal inherit the wind and the foole shall be seruant to the wise in heart The prodigall foole and improuident housholder who doth not rightly gouerne his familie or dispose his houshold affaires but spendeth his goods prodigally See an example in the prodigall sonne or suffreth them to wast and consume for want of good husbandrie shall at last want money foode and all necessaries yea be constrained to sell him self to be a drudge to some rich man or other who hath bene a wiser housholder then he For commonly vnthrifts are brought to

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

insinuated in the name of the widow whose estate is of all other most greeuous because she being desolated of her husband lyeth open to all wrongs but especially to the iniuries of great and wealthie men The Lord then will destroye the house of the proud God often ouerthroweth their families yea pulleth them vp by the rootes who in the pride of their hearts haue oppressed the poore taking from them either their lands or goods But he will establish the border of the widow The Lord will restore the poore to their right or els by some meanes or other he will so defend their possessions and fields against the power of the mightie that they shall not be able to pull theÌ„ out of their hands 26 The thoughtes of the wicked man are abhomination to the Lord but the wordes of the pure are pleasant wordes All things which proceede from the wicked as for example euen their thoughtes are vncleane and abhominable in the sight of God On the contrary side Tit. 1.15 not onely their thoughtes but the wordes of the godly which flow from the good treasure of their hearts are acceptable to the Lord and as a cleane and sweet sacrifice before him 27 He which is giuen to gaine troubleth his owne house but he which hateth gifts shall liue Couetousnesse is herein threatened He which is giveÌ„ to gaine troubleth his owne house Such a one as getteth goods by hooke or crook or is addicted to euil gaine Hab. 2 9. is a cause and occasion of many euils in his estate familie But he which hateth giftes shall liue On the contrary side such a one as abhorreth bribes giuen to peruert iustice or to any such ill intent shall liue in prosperitie and peace 28 The heart of the righteous studieth to speake but the mouth of the wicked * or Powreth bableth out euill things A good man out of the good treasure of his heart bringeth foorth good things See the roote hereof Psal 37.30.31 but an euill man out of the euill treasure of his heart bringeth foorth euill things The heart of the iust man studieth to speake the vpright person premeditateth what to say and when and how to vtter his wordes But the mouth of the wicked powreth foorth euill things The mouth of the vngodly caÌ„ neither be silent nor speake well but pratleth and bableth vaynely rashly offensiuely and lewdly 29 The Lord is farre off from the wicked but he heareth the prayer of the righteous See the roote hereof or a like sentence Psal 145.18 God is farre off from the vngodly not in place but in helpe On the contrary side God is neare to those who feare him not in presence onely but in fauour grauÌ„ting their prayers and succouring them in their aduersities 30 The light of the eyes reioyceth the heart and a good hearing maketh the bones fat Those things which are teceiued in by the eye or eare haue great force to affect a man The light of the eyes reioyceth the heart a sight pleasant and acceptable to the eye reuiueth the spirites and a good hearing maketh the bones fat a good report but especially the doctrine of the Gospell which is the voyce of ioye and gladnesse not onely comforteth the minde but causeth the body to be in good plight 31 The eare that hearkeneth to the * or Reprose correction of life shall lodge among the wise The care that hearkeneth the person which heareth yeeldeth obedience to the correction of life to wholesome reproofes which teach men to liue well here and lead them to life eternall shall lodge among the wise shall not onely in this world haue a place yea honour also among the learned but hereafter raigne with them in Gods kingdome 32 He that * Or withdraweth him self from instructioÌ„ refuseth instruction despiseth his owne soule but he that obeyeth correction possesseth his owne heart He that refuseth instruction the contemner of good counsell who neither is wise him selfe nor will be taught by other despiseth his owne soule by waÌ„t of knowledge and grace layeth open his life to destructioÌ„ But he that obeyeth correction possesseth his owne heart On the contrary side he who doth profit by rebukes preserueth his soule from death and from Gods wrath 33 The feare of the Lord is the instruction of wisdome and before honor goeth humilitie The feare of the Lord the reuerence of God is the instruction of wisedome Iob. 25.28 is that which maketh a man wise or which as a schoolemistres teacheth wisdome For the feare of God giueth a man many good lessons And before honor goeth humilitie And lowlynesse of mind bringeth a man to glorie THE XVI CHAPTER 1 The preparations of the heart are in maÌ„ * Or speech but the answere of the toung is from the Lord. THe preparations of the heart are in man oftentimes a man hath whole armies as it were of thoughts in his minde therein placed in an exact order as in battaile array but the answere of the toung is from the Lord but when a maÌ„ hath set downe how to speake the vttering of his minde is as God shall open his mouth Here then is taught that when a man hath obtained a former grace of thincking well he staÌ„deth in need of a second grace namely to speake well without which he shall neuer be able to vtter aright any part of that matter or one of those wordes which he hath thought on or cond by heart 2 All the wayes of a man are pure in his owne eyes but the Lord pondereth the spirites All the wayes of a man are pure in his owne eyes a man looketh onely on his outward actions which seeme faire and cleane in his sight so that therein he pleaseth and iustifieth him selfe But the Lord pondereth the spirites On the other side the Lord considereth the inward intentes and affections of the heart yea he weigheth them and proueth them euen as a good Magistrate tryeth the measures of his subiects by the common standard 3 Commit thy workes vnto the Lord * Or cast thine affaires See the roote hereof Psal 37.5 55.23 See this sentence alledged 1. Pet. 4. and thy thoughtes shall be directed Commit thy workes vnto the Lord whereas thy troubles and thy labours in thy calling are as it were certaine weightie burdens which lye on thy backe torment not thy selfe with care but roll them as it were vpon almightie God and thy thoughtes shall be directed for so thy desires shall at last happely be accomplisheth Now by what meanes or after what sort we are to cast our affaires on God the Apostle Paule declareth in his Epistle to the Philippians when he saith Phil. 4.6 be carefull for nothing but in euery case let your petitions be made knowen vnto God by prayer and supplication with thankes giuing and so that peace of God which passeth all vnderstanding shall keepe your hearts and mindes in Christ Iesus Thus

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

With the fruite of a maÌ„s mouth shall his belly be satisfied with the reuenue of his lips shall he be filled 21 Death and life are in the power of the toung as euery one deliteth to vse it he shall eate the fruite thereof The toung herein is compared vnto a fruitefull tree to declare that euen as a man eateth of such fruites as he hath so shall he haue such an estate as he hath a toung With the fruite of a mans mouth shall his belly be satisfied c. According as euery one vseth his toung so good things or euils do befall him and that in great aboundance Death and life are in the power of the toung c. A man by abusing his toung in teaching accusing witnessing and speaking may vndoe and destroy him selfe and other On the contrary side againe a man by vsing his toung aright in exhorting testifying giuing aduise and talking with euery one may saue his owne soule and his neighbours 22 He who findeth a wife findeth a good thing and obtaineth fauour of the Lord. Now the spirite of God intreateth of matrimonie He who findeth a wife findeth a good thing Whosoeuer meeteth with a vertuous wife meeteth with an excellent blessing In deede some wiues by reason of their corruption are crosses to their husbandes but here the spirite of God alluding to the institution of God that it is not good for man to be alone Gen. 2. commeÌ„deth such a wife as is an helper to her husband in all good things And obtaineth fauour of the Lord euen as that poore man vpon whom a Prince bestoweth his daughter findeth grace in his eyes so that person is accepted fauoured by the king of heauen to whoÌ„ he graunteth in mariage a godly wife who is one of his owne daughters 23 The poore man speaketh with * Or speaketh supplications prayers but the rich man answereth roughly The course of mens behauiour both in the state of aduersitie and of prosperitie is touched in this verse The poore man speaketh with prayers beggers bondmen prisoners and such like afflicted persons See an example in the Israelites speech to Pharao Exod. 5. carie them selues very submissely toward the wealthie and the mighty But the rich maÌ„ answereth roughly On the coÌ„trary side they who haue aboundance of goods or are in authoritie vse to reuile to rate the poore as dogs Commonly thus it is but yet not alwayes For some of the lowest sort speake most disdainefully and againe some great personages behaue them selues most curteously This sentence then is thus to be vnderstood that vsually poore people are lowly in their behauiour and the rich scornefull and haughtie Neuerthelesse it may also generally be taken thus that they who are poore in spirite alwayes shew humilitie in their speeches and actions whereas the rich according to the world manifest their insolencie by word and deede continually 24 A man that hath many friendes is * Or to mainteine freÌ„dship to shew him selfe friendly but some one louer there is who * Or cleaueth to wit in hartie good will aboue a brother is nearer then a brother Amitie is intreated of in this sentence A man who hath many friendes is to shew him selfe friendly he who hath great acquaintance is to hold in with euery one of his well wishers to which end he is not onely to take heede least by strangenesse of offring of discourtesie he loose the liking of any but to endeuour by all signes and pledges of good will to knit the hearts of all faster and faster vnto him But some one louer there is who is nearer then a brother Now moreouer among many friendes there is some one especiall and extraordinarie louing mate whose heart aboue all other yea aboue a natural brother is glued vnto his neighbour in such sort as that he is ready to do any thing for his good yea euen to dye for him which no common friend or kinsman lightly will doe Wherefore aboue the rest See an example in Dauid and Ionathan such a one is to be loued and made much of for indeed the onely load stone of loue is shewing of loue againe not onely in wordes but in deedes THE XIX CHAPTER 1 Better is the poore man who walketh in his vprightnesse then he who is of froward lips for he is a foole THe prayse of vprightnesse is set downe in this verse Better is the poore man c. The godly poore soule who feareth the Lord and dealeth iustly with men albeit he wanteth necessaries or is litle set by in the world yet is in a more happie estate seeing he is acceptable to the Lord then a wealthie wicked man who getteth his goods by lying or abuseth his toung to euill speaking 2 He whose minde discerneth not that which is not good offendeth as he doth who is hastie in his feete As he who wanteth the eyes of the body or with his feete is too swift runneth too hastely wandreth out of the right way or stumbleth at some stone so he who wanteth discretion the eye of the minde or followeth his affections in such post hast as that he will not or caÌ„ not marke or see what is vnlawfull or vncoÌ„uenient for him sinneth and transgresseth 3 The foolishnesse of a man ouerthroweth his way his heart fretteth against the Lord. Repining against God is here condemned The foolishnesse of a man ouerthroweth his way Iam. â— 13. concupiscence and sinne draweth vpon a sinner sundry troubles yea sometimes death it selfe And his heart fretteth against the Lord. Now when the offendour seeth him selfe to be plagued he accuseth God as the author of his euill and aduersitie or murmureth against him for dealing so sharpely with him 4 Riches gather many friends but the poore man is seperated from his neighbour New friendes dayly ioyne them selues to the wealthie but euery one forsaketh and disclaymeth him who is afflicted or needie 5 A false witnesse shall not be vnpunished Exod. 23.1 and a forger of lyes shall not escape All those who testifie or deuise lyes shal surely and seuerely be reuenged 6 Many sue vnto the face of the francke person and euery one is a friend to him who giueth giftes 7 All the brethren of the poore man hate him Deut. 19.18 See an example in Iobs friendes Iob. 6.14.15 c. how much more are his friendes farre off from him though he be instant in wordes yet they are not disposed to heare A great number faune vpon those who are rich liberall to the end that they may receiue some profit by them but as concerning him who is in aduersitie euen his nearest kinsmen despise him and what maruaile is it then if they who are of no kinne vnto him at all be so chaunged and estranged from him as that when he requesteth their helpe they do not relieue him nor will heare on that eare 8 He which possesseth his * soule Or heart

is declared in this sentence Wine or strong drinke will make thee stagger as thou goest and cause thee to thinke that all things swimme 35 Some haue striken me shalt thou say yet haue I not bene sicke some haue beaten me yet I haue not felt it when I shall awake I will go on I will seeke after this yet more and more Two other particular harmes besides those which already haue bene named are herein specified To coÌ„clude Ã´ my sonne strong drinke or wine will both make thee senselesse so that thou shalt not feele the blowes which are giueÌ„ thee when thou art tipsie and which is worse it will make thee so sensuall as that like a dogge returning to his vomite thou shalt from time to time thirst and seeke after the pots which wil be thy bane THE XXIIII CHAPTER 1 Enuie not the wicked See the 17. vers of the former Chapter neither desire to be with them 2 For their heart imagineth destruction and their lippes speake mischief SEeing the vngodly do most wicked actes speake most mischieuous wordes neither earnestly desire their prosperous estate neither couet to be in their companie 3 Through wisedome an house is builded and by vnderstanding it is established 4 And by knowledge the inward rowmes thereof are filled with all pretious and pleasant substance Great vse there is of wisedome euery way First hereby an house is erected Secondly made strong polished Last of all filled with all store of necessaries and delites 5 Let a wise man be with * Or with strength Ecclesiastes 9.13.14 the forces of strength and the man of vnderstanding who fortifieth might 6 For by pollicie thou shalt make warre * Or for thy self vnto thine owne good and by the multitude of counsellers obtaine safetie The vse of wisedome in the field is also great Let a wise man be with the forces of strength c. Let a prudent person lead and rule the armie and such a one who by his skil can adde strength to the mightie souldiers For thou shalt winne the field not by strength but by pollicie and thou shalt be protected from daunger not by the might or multitude of armed men but by the aduise and counsell of many wise men Before 21.22 7 Wisdome is too high to a foole he cannot open his mouth in the gate There is moreouer great vse of wisedome in the iudgement hall Wisdome is too high to a foole The simple or foolish man is so pressed downe with earthly cares and pleasures that he cannot attaine to vnderstanding or wisedome which hideth her selfe from scorners Hence it is that he cannot open his mouth in the gate By reason that he wanteth a gift or facultie he is not able to speake in publicke assemblies nor called to deale in matters in the seate of iudgement which was in old time placed in the gates 8 Him that studieth to do euill people will call a most misciheuous man Such a one as euen vpon his bed deuiseth sundry wayes of bringing iniquitie to passe shall be counted and called both by priuate persons and Magistrates a most abhominable and notorious offender 9 The wicked deede of a * Or of follie or frayltie foole is * Or as a sinne to be condeÌ„ned a sinne but the euill fact of a scorner is an abhomination to euery man There are degrees and differences of sinnes The wicked act which through frailtie or errour is committed by a simple or ignorant man is to be punished and blamed seeing ignorance or frayltie excuseth not in the whole but in part As for the sin or crime which is done by one who offendeth of knowledge of pride and furie in as much as it is committed with an high hand as it is most seuerely to be reuenged so euery man cannot but most abhorre it 10 Art thou faynt in the day of aduersitie is thy strength * Or streight I read this sentence interrogatiuely with Drusius the wordes well bearing or requiring an interrogation small 11 Deliuer them that are drawen to death for shouldest thou withdraw thy selfe from theÌ„ who go downe to the slaughter 12 If thou say behold we knew not of it shal not he who pondereth the hearts vnderstand it and doth not he know it who preserueth thy soule doth not he also recompence euery man according to his workes Euery one is here exhorted according to his place and power to helpe the afflicted Art thou faynt See an example in the states of Iudea 1. Sam. 14.46 and in Hester Hest 8.4 c. What doest thou in the day of trouble carrie thy self fayntly through want of courage not succouring those who are oppressed Deliuer them c. Be not thus faint hearted but rather by all lawfull meanes and by thy power if thou art a Magistrate rescue those who are vniustly molested or condemned If thou say c. Now if thou seekest excuses or pleadest ignorance as that thou knowest not whether they be in trouble or no or whether their cause be good or bad or how to helpe them shall not the searcher of the hearts perceiue whether thou dissemblest or no or shall not he who preserueth thee in safetie and prosperitie to the end that thou mayest succour such as are in miserie consider thy dealing with thy poore brethren and him selfe deale with thee according to thy desert 13 My sonne Psal 19.11 eate honie for it is good and the honie comb which will be sweet to the roofe of thy mouth 14 So shall the knowledge of wisedome be vnto thy soule if thou find it and there will be a reward and thy hope shall not be cut off Let the word and grace of God Ã´ man be sweet and comfortable to thee as the hony and the honie comb which if thou obtaine it will go well with thee 15 Lay no wayt Ã´ wicked man at the house of the righteous and spoyle not his resting place 16 For a iust maÌ„ falleth seueÌ„ times and riseth againe but the wicked * Or fall or are ouerthrowen See Iob. 5.27 Psal 37.24 Psal 34.19 See an example 1. Sam. 19.11.12 vers perish in euill Neither seeke by craft to intrap or apprehend the innoceÌ„t or godly person neither by violence oppresse or molest him For although the troubles of the righteous man are many yet God in time deliuereth him out of them all On the contrary side the vngodly so fall into aduersitie as therein they are forsaken and ouerthrowen 17 Be thou not glad when thine enemy falleth and let not thine heart reioyce when he stuÌ„bleth 18 Lest in the eyes of the Lord beholding it it seeme euill and he turne his wrath from him vpon thee Triumph not ouer thine aduersarie wheÌ„ he is afflicted yea be farre off from conceiuing any vncharitable ioy proceeding from secret hatred in this respect lest the Lord ceasing to punish him turne him selfe to plague thee which thing will be smally

a little paltrie gaine for a dinner yea for a morsell of bread Not onely Magistrates are to take heed that they be farre from this sinne but other also If Ministers are giuen to this vice they will teach false doctrine or smoother the truth that they may still enioy the rich mens trenches If people be caried away with it you shall see them extoll a Papist for a litle relief at his doore 22 A man of an euill eye maketh hast to get riches but he knoweth not that pouertie shall befall him Of the crew before spoken of are moreouer miseserable niggards who are noted to be men of an euill eye because with the eye they desire other mens goods enuie their neighbours prosperitie grudge those who come vnto their tables the very meate which they eate Such Labans spare care and toyle exceedingly imagining through their industrie and pinching both to attaine to abundance and alwayes to liue in plentie Yet at last by some casualtie or by death pouertie which they flie by all meanes commeth vnto them Luke 12. Luke 16. as may appeare in the rich glutton described in the Gospell See this parable expounded in the Psal 39.49 Also oft before in this booke 23 He which reproueth a man in the * Or after me ã€ˆâ—Šã€‰ Tremellius taketh it end shall rather finde fauour then he * Softeneth his tongue vvhich flattereth with his tongue The vaine and needie people of this world seeking by all meanes to enrich them selues vse flattering speeches to this intent knowing that faire words make fooles faine But yet as here is shewed they which reproue shall finde more fauour then they which flatter Indeede many finde fault with other and controll them but because they do this with an harsh spirite and in an vndiscreet manner their speeches make them rather odious theÌ„ gracious vnto the parties rebuked But he which reproueth his neighbours iustly wisely charitablie that to a good end and as Paule speaketh to Titus that they may be sound in the faith he shall reape a pretious frute after his labour True it is the wicked and sottish people of the world will hate them most which rebuke them most for sinne For with such flatterie getteth friends and truth hatred Neuerthelesse they which haue any sparke of grace or are wise will beare good will to a reprouer and hate a flatterer The consideration of the reprouers affection his reasons will winne the partie reproued to amendment and raise vp in him a great liking of that man or that woman who told him of his fault as may appeare in the example of Dauid Psal 141. Let vs then rather by wholesome rebukes labour to profit our frieÌ„ds then seeke to please them by soothing speeches O saith flesh and bloud I shall loose my friend and gaine if so I do But fie vpon such lothnesse to displease as betrayeth a friend eueÌ„ vnto Sathan him selfe Let rather the commaundement of our Sauiour moue vs to reproue our brother betweene him and vs. Ezech. 13. Let wo threatned by Ezechiell hold vs backe from sowing pillowes vnder euery elboâ— ã€ˆâ—Šã€‰ He vvhich spoiling his father or his mother saith it is no sinne is companion to a man vvho is * Destroyer or spoiler as Exod. 32.23 before 13. â—0 a murderer Robbing of parents or spoyling of them by any meanes is a great and grieuous sinne To steale from a stranger is no small fault which sinne those who commit are iustly punished with death It must needs then be a detestable kinde of robberie and iniurie when not strangers but parents shal be not lighty endamaged but spoiled by their children and that without scruple of conscience and securelie A notable example hereof we haue in Micha of whom meÌ„tion is made in the bookes of Iudges Iud. 17. who although he had stolne from his mother eleueÌ„ hundred shikles of siluer yet made he no conscience to disclose his theft or to restore it vntill such time as he heard his mother wish a bitter curse vnto the theef then he acknowledged his fact not of any remorse of heart but onely to auoyde the curse which his mother had pronounced Thus doth the heart of vngodly childreÌ„ seduce them oftentimes who say these goods belong vnto me they are mine own I haue my part in them why should I not take them vse them spend them But howsoeuer such a wretch may delude him selfe he is in the fault and punishment to be ioyned not a common theefe and robber but with a destroyer and murderer That the word here vsed signifieth thus much may appeare 64. Esay Exod. 12.23 The Lord in Deut. 21. expresly commaundeth that such children be stoned to death Of this generation are all childreÌ„ who pilfer from their parents spend their goods riotously incurre debt and make their parentes pay it put their mothers by from their right after their fathers decease or as Lords ouer their parents goods do what they list with them 25 He vvhich * Broad is high minded stirreth vp strife but he which trusteth in the Lord shal be made fat The high minded are here beaten downe for that such are meant by those who are of a large soule may appeare by that expectatioÌ„ of Paul to Timothy â— Tim 7.17 which may serue as a perfect exposition of this sentence CoÌ„mauÌ„d the rich of this world not to be high minded nor to trust in the vncertaintie of riches but in the liuing God who giueth vnto vs all things richly vnto fruition The which last words also declare what is meant here by being fat which being a borowed speech taken from those who are in good plight of body noteth out the abundance of Gods blessings He then which is high minded secure and frolike in regard of his outward prosperitie â—uke 12. as was the rich glutton saith that he shall neuer be remoued Psal 30. as Dauid did and despiseth his neighbours oppresseth them and raiseth vp vnnecessarie warres and strifes â— Chro. 18. as did Iehosaphat when he prouoked the Syrians by the which iarres and contentions he must needes be vexed and somewhat pulled down in his estate But he which is humble in all estates and trusteth in the Lord Psal 131. as the Prophet willeth Israell to do shall prosper in body and in soule and be satisfied with peace of heart and many good things Psal 63. 92. as it were with marrow 26 He which trusteth in his owne * Heart soule is a foole but he vvhich vvalketh * In wisedome vvisely shall deliuer him selfe They that are wise in their owne eyes fall into the sinne before coÌ„demned and are here fitly reproued Such trust in their heart as imagine that they haue no neede of the helpe or aduise of other and refuse to follow the direction of the godly wise giuing theÌ„ sound couÌ„saile out of the word For these deuise new conceites

that they shall fall into euill But he which trusteth in the Lord is placed on high The person which is secure of the good will of God which constantly suffereth afflictions and valiantly as a fouldier of Christ proceedeth in well doing Psal 92. shall be safe and sure vnder the Lords defence in as much as he will be as a rocke as a tower and as a castle vnto him For first nothing shall touch such a one to do him hurt Secondly the Lord euen in this world will oftentimes preserue him as may appeare in the 11. Chapter of the Epistle to the Hebrewes Last of all his soule after death shal mount vp to heauen as to a fenced citie David Daniell and Paul may be witnesses of the truth of this doctrine 27 Many do seeke the face of the ruler but * Amans euerie mans iudgement is from the Lord. Preposterous suing for fauour is here condemned as before inordinate feare was reproued To seeke for redresse vnto rulers or to sue for fauour at their hands is not vnlawfull But first we must put vp our supplications into the court of heauen So did Hester and prospered but the rulers of Israell taking a contrary course going first to Pharaoh had ill successe Let vs then take heede that we put not our trust in Princes for they are deceiptfull Againe their hearts are in Gods hand finally they haue no power but that which is giuen them from aboue 27 The wicked man is an abhomination to the tust and who is vpright in way is an abhomination to the * Of iniquitis wicked man The effectes of wickednesse and of righteosnesse on the coÌ„trary side are herein noted The wicked man is an abhomination to the iust that is the iust abhorre the vngodly iustly and according to their desertes For in deede what fellowship is there betweene righteousnesse and vnrighteousnesse or the seede of the woman and the seede of the Serpent The godly then must needs hate the wicked yea they cannot but abhorre them euen as the dung of the earth which meÌ„ remoue farre from their senses and habitatioÌ„s Now he who is vpright in way is an abhomination to the wicked man also on the contrary side that is the godly or righteous person is vniustly hated by reason of the euill disposition of the vngodly For otherwise euen the most wicked haue cause inough giuen them by the righteous to loue them But they hate the iust first because their workes are good secondly because they will not runne to the same excesse of riot with them thirdly because they reproue their sinnes and last of all because they are not of this world Indeede the godly loue the wicked as they are gods creatures but in regard of their sinnes they hate them yet in such sort as the Phisition doth hate the disease and not the sicke person When the wicked man is conuerted there wil be an agreement betweene him and the righteous but vntil that time in as much as they are of contrary dispositions and courses there can be no true loue betweene them Of the truth of this doctrine Cain and Abell I saac and I smaell David and Saul Christ and the Iewes may be witnesses THE XXX CHAPTER 1 A gathering together of the wordes of Agur the sonne of Iaketh The saying of that man concerning Ithiell concerning Ithiel I say and Vcall 2 Surely I haue bene brutish since I haue bene a man neither is there the vnderstanding of a man in me 3 Neither haue I learned wisedome or knowen the knowledge of holy things 4 Who can ascend vp to heauen or desceÌ„d who can gather the wind in his fists who can bind the waters in his cloke who can establish any bounds of the earth what is his name and what is his sonnes name if thou canst tell 5 The whole word of God is most perfectly purified he is a backler to those who betake them selues to him 6 Adde not to his wordes that he reproue thee not and thou become a lyer IN these verses we are to obserue first the title secondly sundry instructions In the title we are to note the author of the parables following the authoritie of them the first meanes of publishing them finally a certaine person or persons concerning them or whom they concerne The author of them was Agur the sonne of Iaketh whose name elsewhere in the Scripture is not recorded but by his prouerbes it appeareth that he was a man indued with rare and excellent knowledge Some thinke that Salomon is here called Agur but it appeareth that they are deceiued seeing Agur is here plainly affirmed to haue bene the sonne of Iaketh but it is manifest that Salomon was the son of Dauid Moreouer seeing the author of these seÌ„tences sheweth in the 7. verse that he made a petitioÌ„ neither to haue much riches nor to be extremelie poore it is euident that he was not Salomon whom God called to a kingdome and greatly enriched with all store of substance Neuerthelesse albeit Agur was not Salomon yet the spirit which was in Salomon was in him yea the same gift of speaking by darke sayings being bestowed on him made him in the same kinde with Salomon to be profitable vnto the Church of God As for the authoritie of this booke it may be gathered hence that it is termed an abstract of Agurs sentences or as the Hebrew word doth also signifie aprophesie For herein thus much is insinuated that the spirit of God allowed of them first inspiring Agur secoÌ„dly mouing the penners of this treatise to set theÌ„ down in that order wherein now we haue theÌ„ As touching the meanes of publishing these sentences this was done by Agur him selfe and at the first not by writing but by word of mouth For it is not said the writings which he peÌ„ned but the words which that excellent man spake Euen as then Salomon vpon occasions vttered parables which afterward were written so did Agur. Finally as concerning the persons here named I thiell V call whether these wordes are the names of the Scribes by whom this treatise was copied or whether the friends of Agur were so called to whom these sayings were vttered or whether the sonne of God is noted by these titles of whom chiefly the instructions following entreat or whether Agur speaking of the father of lights saith by I thiell that is God with me and Vcall or Ve-ucall I shal be able after which sort Paule speaketh of the grace of God with him and saith that he is able to do all things through Christ who maketh him strong the matter is not great and it commeth all to one purpose for Paule planteth and Apollos watereth but God giueth the increase Paule is nothing and Apollos is nothing but God is all in all Let vs learne not so much curiously to inquire after as wisely to profit by the names and helpes of excellent persons albeit not throughly knowen vnto vs. This

dranke vp that riuer of water The last vnsatiable thing here mentioned is the fire Which neuer saith hoe Euerie one knoweth that a litle fire is able to consume whole woods yea whole kingdomes and nations Therefore Iames speaking of the desolatioÌ„ which the tongue worketh saith Behold how much fuell a litle fire kindleth And before in this booke the wrathfull man in regard of the hurt which he doth hath bene resembled to fire and burning coales These properties and operations of the creatures are naturall to wit of fire to consume and of the earth to drinke vp water But here they are set downe not onely to make the workes of God knowne vnto vs or to moue vs to consider the courses of nature but to reproue sinne namely concupiscence or an vnsatiable coueting of euill things By the like pictures doth Iude reprooue the hypocrites when he calleth them cloudes without raine wandring starres trees without frute and so forth Yea by these comparisons the scripture often rebuleth the vnordinate affections and dealings of men and women carried about with manifold lusts as the Apostle speaketh who in generall are vnsatiable as all these creatures in particular courses like to euerie one of them 17 The eye that mocketh his father or despiseth the instruction of his mother the rauens of the valley shall picke out and the * The sonnes of the Eagles young eagles shall eate vp As in the verses immediatly before set downe the estate of the last generation hath bene at large painted out so in this the destinie and lot of rebellious children and stubborne inferiours spoken of in the first generation is declared In the former part of this sentence the fault of disobedient children is declared which is that they scorne their parentes and despise them They are so farre from honouring them that they laugh at their infirmities transgresse their commandements strike them or curse them or vse some like misdemeanour toward them Examples of this disobedience we haue in Esau Cham Absolom and Adoniah and Ismael In the latter place the punishment is shewed which shal fall on such rebels their eyes shall be pickt out and eaten vp that is they shall be put to death yea an infamous death according as the Lord willeth in Ex. 21.17 For by the eye which is a part of the bodie most deare the whole person is meant and by the digging out therof the vengeance which shall fall on the person is noted But moreouer the rauens shall dig out their eye or the young eagles eat it vp As nothing is more pretious then the eye so nothing more rauenous theÌ„ the rauen or more able to deuour then the young lustie eagle full of strength and vigour Here then is shewed that the birds and fowles of heauen shal pray vpon the carkases of disobedient children which shal not be buried but want this honour yea and that those parts which haue bene made the seates of scorning and abused as instruments of sin shall principle be reuenged and plagued Indeed in this life all stubborn children are not plagued with this punishment but the like or the same befalleth them in this world or else in the world which is to come shall befall them When troubles and wounds betide vngratious youthes in this life surely these are the Lordes rauens and eagles And these sometimes put out the right eye or take away the life But when the foule feendes of hell shall haue leaue to flie to and picke at their soules and bodies and when the eagles of Satan shall be gathered about their carcases and feed on their eyes then will be the torment indeed and then shall this threatning be fully accomplished O fearefull punishment then of disobedience yet answering vnto the offence O miserable children who shall fall into the hands of Satan and his instruments in such sort 18 These three things are hid from me yea these foure I know not 19 The way of an eagle in the aire the way of a Serpent on a * Or recke stone the way of a ship in the deepe sea and the way of a man in a maide 20 So is the way of a whorish woman shee eateth afterward she wipeth her mouth then she saith I haue not wrought iniquitie Agur in these verses hauing relation to the second generation before spoken of by three similitudes declareth that adulterers and adulteresses so cunningly couer their folly for the most part as that hardly or not at all they can be espied or conuinced When as the eagle flieth in the aire she so swiftly passeth out of one place into another that no sign of her passage can possibly be discerned Againe when as the Serpent crawleth on a rocke or stone he slideth away so quickly and smoothly that no print of his bodie or proportion of any part thereof doth remaine Finally when as the waters haue come together in the place where a ship hath sailed no monument or note of the passage of it doth any where appeare In like sort adulterers adulteresses so cunningly dissemble their wickednesse as that notwithstanding they continually commit folly yet they are not suspected nor can be conuinced of vnchastitie Dauid so coloured his wicked way with Bathsheba by going about to make Vriah drunke and by causing him to be slaine as that euen the way of a Serpent on a rocke might assoone haue bene traced out as it So likewise Potiphers wife couered her wantonnesse with such cunning as that she seemed innocent to her husband and Ioseph in fault Moreouer as here further is shewed euen as some seruants which haue eaten a thing which they should not can cleanly wipe their mouthes and make shew that they neuer touched it so harlots when they haue bene most vnchast will seeme to be free from all vnchastirie But albeit there neither is anie apparant signe of vnchastitie in the adulterer which defileth the married or vnmarried woman nor yet in the adulteresse which dealeth deceitfully with the guide of her youth yet fornicators and adulterers saith the Apostle the Lord will iudge Their wickednesse is hid from men but the Lord knoweth their thoughtes and their wordes The wise cannot trace them but he can detect them and finde them out 21 Vnder three things the earth is moued yea vnder foure which it cannot beare 22 Vnder a seruant when he raigneth and a foole when he is filled with meate 23 Vnder an hated woman when she is married to coÌ„clude vnder an handmaid when she is made heire to her mistresse As there are foure secret things in the world so are there foure vntollerable burthens of the earth euen certain euill persons of the generation of those who haue before bene affirmed to haue hautie eyes One sort of these verie troublesome people are seruants that raigne that is to say men of a slauish disposition of a low condition aduanced to high place and as it were beggers set on horsbacke These

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