for bringeth with it great horror and danger they know not vz. so farre of are they from being able to shunne or auoide their iudgements wherein i. into what danger and mischiefe they shall fall vz. sodainlie and certainlie Vers 20. My sonne see Chapt. 1.8 hearken vz. diligentlie vnto my words i. the things that I shall speake and vtter in my words see vers 4.10 of this Chapter incline thine eare i. bee prest and readie with attention to marke vnto my sayings this doubling of one and the selfe same thing setteth out the great loue of the holie Ghost and our wonderfull dulnes to conceiue any good thing Vers 21. Let them not depart from thy eyes see Chapter 3.21 but keepe them vz. safelie and stedfastlie in the middest of thy heart i. within thy heart q.d. hide them deepelie and surelie in thy minde as Chapter 2.1 In these two verses he mentioneth three principall parts of mans bodie the eare the eyes the heart that he might thereby teach vs to lend all our senses thereto and to occupie all our affections about that and yet wee must speciallie vnderstand him of the eares and eyes of the minde Vers 22. For they i. the words of holie wisedome and counsell are life i. are effectuall meanes of right life in this life and of eternall life in the life to come see Chapter 3.18 22. also verse 13. of this Chapter in which respect it is called the word of life Philip. 2.16 vnto those i. vnto all those of what state and condition so euer they be that find them i. obtaine them hearing them laying thē vp in their hearts and performing them and health vnto all their flesh i. it shall bring soundnes vnto their whole man And note that by these outward blessings there are signified inward and spiritual blessings also see Chap. 3.8 Vers 23. Keepe thine heart vz. from filthines corruption and sinne with all diligence i. be more diligent to watch and keepe it than any other thing whatsoeuer meaning by kéeping of his heart a watching ouer it a trying of it and indeuour to purge it from the euill that is in it or els might otherwise assault it for thereout commeth life i. as it is the fountaine of naturall life so it should be the fountaine of good life in this world for the heart and purging of it see Math. 12.35 also Math. 15.18 19. Vers 24. Put away vz. by al meanes thou canst from thee i. as farre as thou maist a froward mouth i. a mouth that speaketh froward things for otherwise the mouth is not froward of it selfe and put wicked lippes farre from thee i. let not thy lippes vtter wicked things because the mouth lippes and tongue are hardly ruled he doubleth his exhortation see Iames 3.2 3. c. Vers 25. Let thine eyes behold the right i. right good holie things only looking vpon nothing wickedly indirectly or inconstantly see Psal 119.37 also Iob. 31.1 and let thine eye liddes direct thy way before thee i. let not thine eyes be wandring hether and thether for then thou shalt easilie go out of the way It is a metaphore taken from trauailers or runners whose eyes must not wander hether and thether but attend diligently vpon their way and iorney Vers 26. Ponder vz. diligently and carefully to sée whether they be right yea or no the paths of thy feete i. all thy indeuours and actions which things the scripture doth many times attribute to the feete because they are instruments to carrie vs about the doing of them and let all thy waies i. all thy affaires and whole life and conuersation be ordered aright i. haue an eye that they may be rightly guided by the rule of holie wisedom and Gods word Marke how in these foure verses 23 24 25 26. the holie ghost requireth that our mind be vpright and pure from euill secondly that our words be holie and good thirdly that our eyes be chast and lastly that our indeuours and actions be holie Vers 27. Turne not vz. from the right way of the word of God to the right hand or to the left i. to any side whether it be of thine owne deuise or of other mens corruptions but remoue thy foote from euill i. from al manner of euill of what sort or in what persons soeuer vnderstanding by remouing the foote a quicke speedie departure from it And I take this to bee the conclusion of the former doctrines q.d. shewe thy selfe vpright in all things and a most diligent obseruer of that way which God himselfe hath commanded see Deutero 4.2 also Deutero 5.32 33. see also verse 5. of this Chapter Do. Vers 1. Teacheth vs first that it is parents duetie to teach their children secondlie that is childrens duetie to hearken reuerentlie and to performe diligentlie the good things taught them Vers 2. Teacheth vs that parents must propound nothing but good holie things to their children Vers 3. Teacheth vs that the care which our parents haue had ouer vs should bee an argument to prouoke vs to haue the like care ouer our children Vers 4. Teacheth vs to lay vp Gods lawe within our hearts and to keepe it so sure there that nothing may pull it from them Vers 5. Teacheth vs to take all labour and paine that we may attaine heauenly wisedome Vers 6. Teacheth vs that whosoeuer is indued with true wisedome indeede shall bee kept safe and sound from perishing by any hurts Vers 7. Teacheth vs that wisedome must bee preferred before all treasures and possessions whatsoeuer or els she is not rightly esteemed Vers 8. Teacheth vs that the way to come to true honor preferment is reuerently to esteeme to seeke the exaltation of Gods wisedome and word The same doctrine doth verse 9. deliuer Vers 10. Teacheth vs that long life is a blessing giuen from God to his children for the care and conscience that they haue of obedience Vers 11 Teacheth vs that parents should bee good guides and teachers vnto their children Vers 12. Teacheth vs that all things shall prosper with them which vnfeignedly imbrace Gods wisedome Vers 13. Teacheth vs to take sure hold and to continue in the care of holie wisedome Vers 14.15 Teach two things first that the companie and fellowship of the wicked is very dangerous secondlie that we should take heed that we come not at any hand nigh vnto it Vers 16. Sheweth that the wicked are so set on mischiefe that the very desire they haue to do it breaketh their sleepe Vers 17. That to performe wickednesse is meate and drinke to the vngodlie and that they take as great delight and pleasure in the one as in the other Vers 18. Doth not only shewe the great difference that God in his account maketh betweene the good and the bad but also teacheth how that the faithfull doo daylie proceede and growe vp in all goodnesse Vers 19. Teacheth vs that the wicked are ignorant of their own destruction
be inherited vnto his Childrens Childerne i. vnto his posteritie for many generations see Psalme 128.6 he meaneth that the Lord will in mercy shewe such fauour to good men that not onely they themselues shall enioye their landes and liuing but euen their issue after them vnto many generations and the riches of the sinner i. the goods and lands that he possesseth is laid vp vz. safe and sure for the iust vz. that they may possesse and enioye them Hee meaneth that neither the wicked themselues nor their vngodly seede and posteritie after them shal inioy them but the good shall haue them How true this is see Iob. 27.16 17. see also Ester 8.7 11. Vers 23. Much foode i. much graine and corne méete for foode so is the word taken Gen. 42.2 is in the feild vz. that is well tilled and manured though perhapes the soyle it self be somwhat barren of the poore i. of that man who though he be poore yet notwithstanding is diligent in his labour but the field is destroyed without descretion he meaneth that the corne in the field can come to little or no profit where there is not good husbandrie and good gouernement One readeth it thus But there is vz. a man who consumeth himselfe i. both himselfe and all that he hath thorowe sluggishnes or els vnskilfulnes for the word importeth both and is set here against the knowledge and diligence of the poore laboring man q.d. by idlenes and want of skill hee commeth to nothing and is vtterly consumed Ver. 24. He that spareth i. withholdeth from the correction and chastising of his child his rodde i. the rodde of correction which God hath committed into his hands hateth his sonne i. his child as ver 1. of this chap. meaning that he is euen as though he did hate him because that not correcting him he is a cause that he falleth into euill by meanes whereof he doth at the length pul vpon him his owne destruction but he that loueth him vz. vnfeinedly and with the loue of a godly father chasteneth him vz. measurablye and according to the offence committed betime i. in good season and while that he is tender and yong least growing in yeres he growe in strength and courage and so either little regarde or vtterly refuse all fatherly correction Vers 25. The righteous eateth vz. of the giftes and blessings which God hath bestowed vpon him to the contentation of his minde i. to the satisfying of himself for he noteth vnder that word not onely contentednes but abundance also but the bellie of the wicked i. the wicked himselfe a part for the whole putting also bellie for the stomack wherein resteth appetite shall want vz. many times great store of Gods blessings he meaneth that good men haue alwaies sufficient and abundance but the wicked neuer see Psal 34.10 also Psalme 37.16 Do. Verse 1. Teacheth children their duty vz. to obey the good instructions of their parents it teacheth vs also to beware of scorning and of contempt of admonition Vers 2. Teacheth vs that the good wordes of good men are profitable both to themselues and others also that the wicked shall not escape iudgement Vers 3. Teacheth vs to be warie and circumspect in our words and to auoyde babling and much speech Vers 4. Teacheth vs to auoyde sluggishnes and to bee painefull and faithfull in our callings Vers 5. Teacheth vs to abhorre lying Vers 6. Setteth out the vnlikelie rewarde of righteousnes and wickednes Vers 7. Teacheth to beware as of vayne boasting on the one side so of counterfeiting pouerty on the other side Vers 8. Teacheth vs that riches and pouertie haue either of them their profite and their disprofits Vers 9. Teacheth vs Gods fauour towards the good and his iudgements vpon the wicked Vers 10. Teacheth vs that pride is the mother of strife but they that are humble will yeeld to good counsell and peace Vers 11. Teacheth vs that euill gotten goods shall come to nothing also that diligence and labor is a meane to get and increase riches Vers 12. Teacheth vs to doo good quicklie and in good season least otherwise the gift either come too late or be not so acceptable Vers 13. Teacheth vs that the contempt of Gods word shall neuer escape vnpunished Vers 14. Teacheth vs that good counsell is a good meane to make men to auoyde the snares of sinne Vers 15. Teacheth vs that Gods gifts in any must be reuerenced and sinne and iniquitie abhorred Vers 16. Teacheth vs to doo all things according to iudgement and discretion and to take heed that either by word or deede wee bewray not the follie of our harts Vers 17. Teacheth vs to deale faithfullie in the charges wherein we are placed both that wee may thereby auoyde euill and also procure good vnto our selues and others Vers 18. Teacheth vs that contempt of good counsell is a meane of beggery and shame as on the other side obedience to good speeches is the high way to honor and estimation before GOD and men Vers 19. Teacheth vs that we may reioyce when lawfull and holy things are done for vs also that it is a very harde matter to drawe the vngodly from sinne Vers 20. Teacheth vs to make choyce of our companie cleauing to such as are good and flying from the euill Vers 21. Setteth out the vnlikelie reward of the good and the bad from God Vers 22. Teacheth vs that good men thorowe Gods blessing leaue their goods and lands to their posteritie euen many ages togeather one after another also that God in his iustice doth many times depriue the wicked of their wealth and giueth it to the good Vers 23. Teacheth vs that labor is a meane to make men rich also that for want of labor and good gouernement many things are consumed Vers 24. Teacheth parents to correct their children but yet so that they doo it in measure and in such sort and at such a time as it may doo the parties corrected most good not onely for the time present but also for the time to come Vers 25. Setteth out Gods fauor towards the good and his iustice towards the wicked and vngodlie CHAPT 14. Co. IN the latter end of the other chapter he had spoken of Parents and children and now he beginneth this chapter with a tâ—eatie of women passing on from thence to describe generall dueties appertayning to all states ages and sexes whatsoeuer Di. Di. 1 THis chapter may bee diuided into foure partes In the first hee intreateth of a wife and foolish woman of the feare and contempt of God of pride and humilitie of labor and husbandrie of a faithfull and lying witnesse of the scorner and wise person of the foolish and the prudent or righteous Di. 2 man from vers 1. to the end of the 9. In the second he intreateth of the heart or conscience of the wicked and the Godly of an vpright way of heauinesse of heart of a wicked heart of easines to beleeue
man may be couered vz. for a season by deceit vz. of the partie whom it possesseth as by glorious words faire countenances and such like hypocriticall dealings but the malice thereof i. the chiefe mischiefe that it deuised and the extremitie and rigour of the same shall be discouered vz. in good time and that manie times without the hurt of him to whom mischiefe is pretended in the congregation i. before the people q.d. openly and plainely Ver. 27. He that diggeth a pit vz. for to take another man in it or to hurte him shall fall therein i. thorowe Gods iust iudgement shal be taken in the same snare see Psalm 7.15 also Ecclesiastes 10.8 and he that rolleth a stone vz. vpwards and as it were towards the top of an hill it shall returne vz. with violence vnto him i. vpon him and to his owne hurte Vers 28. A false tongue i. a man that vseth his tongue to falshoode and lying howsoeuer he flatter with his words for a time yet he hateth vz. in heart and deede the afflicted i. him that is in pouertie and miserie and a flattering mouth i. the partie that vseth his mouth to flatterie causeth i. worketh and that by his flatterie ruine i. hurt and destruction and that to another man whilst beleeuing his fayre words he thinketh to bee in good estate when indéede he is nigh to danger and hurt Do. Vers 1. Teacheth vs that godlie and wise men shoulde bee aduanced to titles and places of honor Vers 2. Teacheth vs that we should not feare rash curses and such as are vttered without cause and aduise Vers 3. Teacheth vs that correction is a good meane to amend men that goe astray Vers 4. Teacheth vs to beware that we fall not into the furie or follie of the vnwise Vers 5. Teacheth vs according to the notoriousnes of an offence committed in word to reprooue it Vers 6. Teacheth vs to make speciall choyce of them whome we will imploy about our affayres Vers 7. Teacheth vs that wise and graue speaches are vnseemely in the mouthes of foolish persons Vers 8. Teacheth vs not to giue glorie to any but to them to whome indeede it doth appertaine Vers 9. Teacheth vs that wise words in a fooles mouth are very hurtfull things Vers 10. Setteth out the iustice and iudgement of God against the wicked Vers 11. Teacheth vs that the vngodlie performe with greedines all naughtines and are hardly or not at all reclaymed from the same Vers 12. Teacheth vs to beware of trusting in our owne wit and wisdome Vers 13. Teacheth vs that the slothfull fayneth many excuses because he would not bee imployed in labor Vers 14. Teacheth vs that the sluggish person loueth his bed well Vers 15. Teacheth vs what fruites idlenes bringeth foorth vz. neglect and contempt euen of a mans selfe Vers 16. Teacheth vs that commonly the slothfull man standeth high in his owne iudgement and contemneth other men in respect of himselfe Vers 17. Teacheth vs to beware of busying our selues in other mens matters Vers 18 19. Teacheth vs neither to vse deceitfull dealings with our frendes neither to cloake it with any colorable words Vers 20. Teacheth vs to beware of tale carying Vers 21. Teacheth vs to shun the fostering of contention either in ourselues or others Vers 22. Teacheth vs not to beleeue euerie tale that is tolde vs though they seeme pleasant and profitable vnto vs. Vers 23. Teacheth vs that a friend in words onely and not in deede and trueth is not to bee much regarded Vers 24. Teacheth vs that with hatred there is commonly ioyned hipocrisie the better thereby to performe wickednes pretended Vers 25. Teacheth vs not by and by to trust euerie faire and fawning word Vers 26. Teacheth vs that howsoeuer hatred lye lurking a while yet God will discouer it in the end Vers 27. Setteth out Gods iustice against the imaginers deuisers and performers of wicked things Vers 28. Teacheth vs to beware of false speaches and flattering words CHAP. 27. Co. IN the last verse of the other Chapter hee spake against such persons as abused their tongues in lying and flatterie And now because such men are puffed vp into pride and boasting perswading themselues that with their tongues they will preuaile and doo great things he beginneth this Chapter and willeth men to take heede of vaine glorious boasting saying wee will doo this and wee will doo that c. Di. I Would diuide this Chapter into three partes The first reacheth from Di. 1 vers 1. to the ende of the 10. Wherein hee speaketh against boasters and vaineglorious persons and against anger and enuie hee speaketh also of rebukes of full and hungrie persons of inconstant men and of the pleasure and profit that commeth by old and faithfull frends The second reacheth Di. 2 from vers 11. vnto the end of the 19. Wherein he setteth out the duetie of parents and prouident persons teacheth men to beware of suertiship and flatterie and speaketh against contentious women and haste to wrath and prouoketh men to diligence in their calling The third reacheth from vers Di. 3 20. to the end of the Chapter wherein he speaketh of mans eyes of magistracie or gouernement of foolish persons of prouident painefull and rich men and of the bodilie giftes of this life which we receaue from the Lord and of the sole and right vse thereof Se. Vers 1. BOast not thy selfe vz. of any thing thou wilt doo to morrow i. against to morrow as though thou wouldst doo this and that see Iames 4.13 c. for thou knowest not vz. at any hand what a day may bring foorth i. what thinges may fall out in a dayes space q.d. In a dayes space some things may fall out which may hinder thee from the performance of that thou diddest boast thou wouldest doo the day following Vers 2. Let another man prayse thee vz. for well doing and not thine owne mouth i. thou thy selfe for it is not seemely for a mā to praise himself a stranger i. one that knoweth thee not and not thine owne lippes i. thine owne words vttered with thy lippes qd let another man praise thee rather than thou thy selfe Vers 3. A stone is heauie as may appeare by that it is carried downeward and the sande weightie vz. specially by reason of moisture in it but a fooles wrath vz. conceaued or vttered against another is heauier i. more intollerable and hard to be borne than them both i. than stones or sand Vers 4. Anger vz. conceaued against another man is cruell i. neuer leaueth off or is satisfied till it haue committed crueltie and wrath is raging i. ful of rage and furie see Iob. 5.2 but who can stand vz. fast and sounde without hurt before enuie i. before an enuious person q.d. enuie is more dangerous by much than anger or wrath Vers 5. Open rebuke vz. for a faulte committed is better vz. by many degrees than secret loue i. loue kept close and not
before all earthly treasure Vers 15. Teacheth vs that nothing in the world is matchable with the holie wisedome that we learne out of Gods word Vers 16. Teacheth vs that long life riches estimation c. they are Gods gifts Vers 17. Teacheth vs that true pleasure is no where els to bee found but in the heauenlie wisedome Vers 18. Teacheth vs that there is no true life without the knowledge of Gods will reuealed in his word Vers 19 20. Teach vs that all the things in heauen and earth are guided in their naturall course by the power and prouidence of God Vers 21. Teacheth vs that it behoueth vs to haue Gods word in continual remembrance Vers 22. Teacheth vs that there is neither true life nor true glorie in this life without sound and sufficient knowledge of Gods heauenlie wisedome Vers 23. Teacheth vs that if we liue by the line and rule of the worde wee cannot doo amisse Vers 24. Teacheth vs that if Gods word be once rooted and grounded in our hearts our sleepe and all things els shall be sweete and pleasant vnto vs. Vers 25 26. Teach vs that staying our selues stedfastly vppon the truth of Gods prouidence and promises no hurtfull thing shall be able to dismay vs. Vers 27. Teacheth vs not to doo iniurie though we bee able to do it Vers 28. Teacheth vs not to dâ—ferre and put off doing of good when we are able to performe it Vers 29. Teacheth vs not to hurt any speciallie such as are tyed to vs by the bond of friendship neighbourhood or such like Vers 30. Teacheth vs to auoide all manner of quarrelling and contending either publike or priuate Vers 31. Teacheth vs not only not to grudge at the wicked mens prosperitie but also not to be drawne thereby to allowe or like of their euill behauiour Vers 32. Teacheth vs that as the Lord can at no hand away with the wicked so he greatly delighteth in the good and is familiar with them Vers 33. Setteth out the vnlikely reward that the good and the bad receiue of the Lord. Vers 34. Teacheth vs first that the wicked shall not carrie their sinnes away without punishment secondlie the way to obtaine grace from God is to humble ourselues vnfeignedly both before him and our brethren Vers 35. Teacheth vs that howsoeuer flatterers exalt fooles yet they shall inherite dishonor and againe that howsoeuer the wicked oppresse Gods children yet they shall be truely honoured and exalted CHAP. 4. Co. HE proceedeth in this Chapter as in the other before to exhort men to delight in and to seeke after heauenly wisedome Jn deede he doth it in other words and sentences but that is that we should not bee wearie of the oft repeating of one and the selfe same thing And yet if we would looke vnto it this often exhortation is profitable for vs who are carried hether and thether from it with sundrie matters and are as it were benummed and frosen from carefull seeking after heauenlie wisedome Di. THis Chapter may be diuided into foure parts In the first he laboureth Di. 1 to make his hearers and readers attentiue and fauourable to his cause and that partly from the doctrine which he propoundeth and partly from the example of the author and this reacheth from verse 1. to the ende of the 4. In the second he exhorteth men carefullie to labour for the attainement Di. 2 of wisedome shewing certaine reasons and alledging sundrie promises the better to perswade them thereto and this reacheth from vers 5. to the end of the 13. In the third he teacheth the godlie to take heede and Di. 3 to beware of the way of the wicked and their conuersation shewing certaine reasons also of that doctrine of his from verse 14. to the ende of the 19. And in the last part he prouoketh men to hearken reuerentlie to Gods Di. 4 word and to put away from them frowardnes euerie other thing which might hinder the great worke of God in them from verse 20. to the ende of the Chapter Se. Vers 1. HEare vz. with the eares both of your vnderstanding and minde O ye children before hée spake to them in the name of one as Chapter 1.8 Chapter 2.1 Chapter 3.1 11 21. Now he speaketh vnto many vnderstanding hereby all the fauourers and louers of wisedom whom he instructeth as a father doth his children deliuering them wholesome precepts the instruction of a father i. the instruction that your father giueth you according to his duetie and giue care vz. diligentlie and attentiuely to learne vz. from him both by worde and example vnderstanding vz. of the heauenlie and holie wisedome Vers 2. For J doo giue you i. deliuer and teach vnto you a good doctrine i. a wholesome profitable and pleasant doctrine therefore vz. because it is good forsake ye not vz. at any hand or by any meanes my lawe i. the things that I command you meaning that hee would not haue them in their liues and conuersation to depart from the same Now he calleth it his lawe not because he was the author of it for that title properly belongeth to God but because he was his instrument to vtter and declare the same Vers 3. For I vz. my selfe q.d. I lay no other burthen vpon you but that which I haue borne my selfe in the time of my youth and so he commendeth his doctrine from his owne example was my fathers sonne i. tenderly and dearely beloued of him in so much that I was seldome or neuer out of his presence tender and deare in the sight of my mother q.d. I was also dearely beloued of her the worde that is turned heere deare importeth only sonne as you would say that is chiefly beloued aboue the rest and brought vp with a singular affection and not as though his mother had had no more for wee see the contrarie 1. Chron. 3.5 Vers 4. When he taught me vz. as I do you now the fathers duetie consisting specially in the instruction of his children How Dauid performed this duetie see 1. Chron. 28.9 and sayd vnto me vz. in the wordes following let thine heart hold fast vz. so fast that they be neuer pulled out of the same by any meanes q.d. haue continuall care of them and remembrance to keepe them see Chapt. 3.1 my words i. both my speaches and the matters comprised therein keepe my commandements i. the things which I commande thee keepe them I say that is labour to kéepe them by thought word and déede and thou shalt liue vz. both in this life and in the life to come And heere I suppose that Dauids wordes or speach do end howsoeuer some would haue them to be continued to the ende of verse 9. Salomon building the exhortations following vpon these speaches Vers 5. Get wisedome i. take all paines to obtaine heauenly wisedome get vnderstanding i. sound and sincere iudgement in the same forget not vz. at any time see Chapt. 3.1 neither decline i. goe aside either
for heauenlie things Vers 25. Declareth Gods great iudgement against proude persons and his singular loue towards the poore and afflicted Vers 26. Teacheth vs that wicked thoughts are sinne before the Lord also that our words speaches should bring grace to the hearers Vers 27. Teacheth vs to auoide greedie gaping after gayne and hastie or readie receauing of rewards Vers 28. Teacheth vs to beware of rash and hastie speach and alwaies to speake with as great aduisement as possible we can Vers 29. Declareth Gods iustice vpon the wicked and his singular fauor towards the good Vers 30. Teacheth vs that it is a good blessing to haue the sight of our eyes also that wee shoulde striue to be of good name and reporte Vers 31. Sheweth what good men shall get by obseruing wise and good counsell Verse 32. Declareth what euill shall come vpon them that regarde it not Verse 33. Teacheth vs two thinges first that no man can rightly feare God but hee that hath been some what trained vp in wisdomes schoole secondlie that we cannot come to true honor before God and men till the Lord haue effectuallie humbled vs vnder his almightie hand CHAPT 16. Co. IN the latter end of the other Chapter the holie Ghost had shewed that wee could not tell how vse our eares a right but by grace from God and now hee sheweth vs in the beginning of this Chapter that we knowe not how to guide our tongues except the Lord assiste vs and direct vs in the same Di. Di. 1 I Would diuide this chapter into fowre partes In the first he sheweth that we cannot thinke or speake rightly without God that the Lorde seeth all things that his blessing giueth good successe to all our attempts that hee dooth what pleaseth him he speaketh against the proud commendeth the mercie trueth and feare of the Lord setteth out his loue towards his children and speaketh of contentednes of minde from ver 1. to the end of the 9. Di. 2 In the second he speaketh of good rulers true weights and the excellencie of wisdome shewing also what a dangerous thing it is to purchase the Di. 3 kings wrath and displeasure from vers 10. to the end of the 17. In the third he intreateth of pride and humilitie of trust in the Lorde of wise men and wisdome of gentle words and of an vpright way from vers 18. to the end of the 25. In the last parte hee speaketh of the painefull person also of wicked froward and vngodlie men of good old age of bridling anger and of Di. 4 the prouidence of God from vers 26. to the end of the Chapter Se. Vers 1. THe preparations of the heart are in man i. a man hath power to prepare his heart and wit to direct how and in what order he will speake or doo any thing And this he speaketh not as though it were so but by the way of concession for if he cannot speake surely he cannot thinke or deuise without God but it is q.d. be it that man haue innumerable thoughts in his heart and in his head deuiseth this and that but the answere of the tongue i. yet the wordes which hee shall speake and vtter is of the Lord i. commeth from him because without him he cannot so much as wagge his tongue Verse 2. All the waies of a man i. euerie thing that a man thinketh speaketh or dooth are cleane i. seeme so to be vnto him in his owne eyes i. in his owne iudgement putting eyes for iudgement because we take those things to bee moste sure and sufficient which we see but the Lord pondereth i. diligently weigheth and déepelie considereth the spirits vz. of men meaning thereby all their imaginations words and workes because they haue their beginning in the spirite or vnderstanding of a man and proceede from the same q.d. God euen as it were by number and weight that is most certainely searcheth whether that be pure and right that men thinke so to be and knoweth it by many degrées better than they Verse 3. Commit vz. in a stedfast fayth thy workes i. all thy affayres whatsoeuer vnto the Lord q.d. in all thinges depende vpon him for a good successe and blessing and thy thoughtes shall be directed vz. thorowe his prouidence and power to a good end vnderstanding by thoughts which are the beginning of all actions euen the very deedes themselues also This sentence intreateth of Gods power and prouidence teaching vs to referre all things thereto see the like Psal 37.5 also Psal 55.22 Vers 4. The Lord vz. of Heauen and earth hath made vz. by his almightie power all things i. all creatures whatsoeuer for his owne sake i. to this end that his glorie might appeare in them yea euen the wicked vz. man meaning thereby all the vngodlie for the daye of euill i. not onely against the time of affliction in this life but for eternall torments in the life to come not that God is the author of any wickednes but because he not onely suffereth but also hath aforehand decreed that the wicked shall oppresse the good the Lorde reseruing them for it against the day of iudgement wherein he will shewe his power and iustice by which he is glorified q.d. the chiefe end of the creation of all things is Gods glorie which glorie of his most plainely appeareth and is declared both in the eternall saluation of the vessells of mercie and also in the destruction of the vessells of wrath appoynted beforehand to that destruction see Roman 9.22.23 Iude. vers 4. Vers 5. All that are proude in heart i. all proude persons of what estate or condition so euer they be He maketh mention of the heart because there is the first beginning of pride and from thence it floweth Marke 7.22 are an abhomination to the Lord i. the Lord doth loth them and cannot abide them wee haue had this phrase oftentimes as Chap. 11.1 also Chap. 12.22 chap. 15.26 c. though hand ioyne in hand i. though they ioyne power and forces together to auoyde Gods iudgements he i. the proud man or the proud persons by one vnderstanding al shall not be vnpunished i. escape vnpunished from the Lord howsoeuer hee doth for a while deferre his iudgements see Chap. 11.21 Vers 6. By mercie vz. from God and trueth i. Gods faithfull accomplishment of his promises he making his children by the zeale of his spirite to feele the same see Psalme 85.10 I knowe some vnderstand by mercie and trueth the dueties of charitie and vpright dealing one man with an other and I denie not though they sée it not that mercie is so vsed Matth. 12.7 but I approue rather the other sense iniquitie i. sinne it selfe and the punishment deserued for it shall bee forgiuen vz. before the Lorde meaning that the Lorde freely euen for his owne mercie and trueth sake will forgiue the sinnes of his people and by the feare of the Lord vz. rightly and sincerely planted in the
ioyfull heart i. a heart that is truely touched with ioye for he doth not speake of a dissembled or counterfeited ioye causeth good health vz. to the whole man vnderstanding also by the word health all good things but a sorowfull mind i. the mind which is wounded and oppressed with sorowe drieth the bones i. corrupteth and consumeth the whole man yea his most inward parts see Chapt. 14.13 Vers 23. A wicked man i. a man giuen to wickednes and this may bee vnderstood either of the man giuing the bride or of the Iudge receiuing it taketh a gift vz. either which he had prepared to giue the Iudge or the Iudge knew he had brought out of the bosome i. closely and priuily as men are wont to doo things which they take out of their bosomes to wrest i. to peruert and turne vpside downe q.d. the one giueth it and the other receiueth it to that end the waies of iudgement i. iust and vpright matters in which as in broad and high waies the Iudge should walke without all partialitie Vers 24. Wisedome is in the face of him that hath vnderstanding i. the very staied and pleasant countenance of a wise man is sufficient to set out the wisedome that is in him but the eyes of a foole are in the corners of the world i. wander hâ—ther and thether which is sufficient enough to bewray the vnstaiednes of his mind and the follie of his heart He meaneth that euen by the countenance men may many times iudge of wisedome and follie Vers 25. A foolish sonne i. a wicked lewd and disobedient child whether he be sonne or daughter is a griefe vz. of heart that is a great griefe vnto his father vz. that begot him if he liue to see behold or heare of his wickednes and a heauines vz. of heart also to her that bare him i. to his or her mother see Chapter 10.1 For no greater griefe can come to parents in this life than to know or heare of the ill demeanour of their children Vers 26. Surely it is not good i. it is a very hurtful and euill thing to condemne the iust vz. any manner of way see verse 15. of this Chapter and this appertaineth to Magistrates putting them in mind of their dueties to execute iustice to minister right nor vz. is it good but euill and hurtfull that the princes i. the Magistrates and rulers should smite i. any manner of way punish such i. iust persons for equitie i. for their vpright and good dealing withall he putteth Princes in minde to beware of tyrannie Vers 27. He that hath knowledge i. he that is indéede wise and indued with sound knowledge spareth his words i. oftentimes refraineth his speaches he doth not rashly powre out by his words the thoughts of his heart no though they bee good things but obserueth time place c. see Chapt. 15.23 28. Also Chapt. 29.11 and a man of vnderstanding i. one indued with right vnderstanding and knowledge is of an excellent spirit Some reade is precious in spirit i. is of a rare spirit for the excellencie of it as the word of God is sayd to be precious 1. Sam. 3.1 Others reade cold in spirit meaning that hee is moderate and well staied and easilie bursteth not foorth into anger but doth diligently take héed of the heate of his heart the senses doo not much differ Vers 28. Euen a foole q.d. so great is the commendation of silence that if vnwise people hold their tongues they may be déemed and taken for wise many times when he holdeth his peace i. speaketh not to the bewraying of his follie is counted wise vz. many times because wise men iudge not but by words and déedes and he that stoppeth his lippes vz. from speaking prudent i. is counted or may be counted prudent and wise Do. Vers 1. Teacheth vs how good a thing peace is and how hurtfull strife and contention is Vers 2. Teacheth seruants to striue to diligence faithfulnes and wisedome in all their masters affaires Vers 3. Teacheth vs that God knoweth all thinges either within man or without him and many times trieth him by many meanes to make him pure vnto himselfe Vers 4. Teacheth vs not to lend our eares to false accusations or lying tales Vers 5. Teacheth that we ought not to reioyce at any mans pouertie affliction or hurt whatsoeuer Vers 6. Teacheth vs that to haue posteritie is a good blessing from the Lord and that it is a great grace to haue good fathers Vers 7. Teacheth vs that wicked men should not talke of good things nor great personages giue themselues to lying and iniurie Vers 8. Setteth out what great hurt commeth by giuing and taking of rewards or bribes Vers 9. Teacheth vs to couer such matters as may breake and hinder growth in loue Vers 10. Teacheth vs that reproofes are profitable to Gods children and that nothing will amend the wicked and vngodlie Vers 11. Setteth out the nature of sedicious people and the iudgement that they shal receiue from God and men Vers 12. Setteth out the great rage and madnes of the wicked and vngodlie Vers 13. Teacheth vs not to recompence euill with euill as worldly men doo much lesse to requite good with euill but to doo good for good and to ouercome euill with well doing Vers 14. Teacheth vs to withstand the beginnings as of all euill generally so particularly of strife and contention Vers 15. Teacheth vs to beware what we vtter either with or against men Vers 16. Teacheth vs that neither wealth nor any outward things can attaine heauenly wisedome Vers 17. Teacheth vs that amongst Gods children there should be at all times a stedfast bond of loue speciallie in the daies of aduersitie Vers 18. Teacheth men to beware of suretiship Vers 19. Teacheth vs to beware of contention with others and also of pride or lifting vp our selues aboue others Vers 20. Teacheth vs to flie from frowardnes of heart and naughtines of speach Vers 21. Teacheth vs that lewd and ill children are great griefe vnto their parents Vers 22. Setteth out what commodities ioye of heart bringeth with it and also the discommodities of a sorowfull heart Vers 23. Declareth what great mischiefe bribes and rewards giuen and taken doo worke Vers 24. Teacheth vs that mens countenances many times bewray either their wisedom or their follie Vers 25. Teacheth vs that euill children are matters of great griefe to their parents Vers 26. Teacheth Magistrates iustlie to execute iustice and to punish no man for well doing Vers 27. Teacheth vs to auoide multitude of words and babbling for where there are many words there is much sinne Vers 28. Teacheth vs that there seldome or neuer commeth any hurt by silence but rather credite sundrie times CHAP. 18. Co. IN the latter end of the other Chapter he spake of a prudent or wise man now in the beginning of this he sheweth that such a man will spare no cost nor labour to the end
vnto her selfe as may appeare by that which followeth Vers 29. Many daughters vz. of men meaning by this terme not maides onely but women or maried wiues haue done vertuouslie vz. towards their husbands households and children and that in many great and gracious respects but thou surmountest them all vz. in thy good dealings and that by much or many degrées And thus he commendeth her in preferring her for her good gouernment before many others Vers 30. Fauour vz. of a womans face is deceitfull vz. because it continueth not long and beautie vz. in the countenance is vanitie i. is not much to be regarded for it wil vanish away vnder these two he coÌ„prehendeth al outward qualities and graces whatsoeuer but a woman that feareth the Lord vz. vnfeignedly and from the bottome of her heart she shall bee praised i. highly esteemed and magnified both of God and man Where first of al we are to vnderstand that with all things before reckoned he would haue Gods feare ioyned or els that the rest are little or nothing worth And these words I take to be Salomons owne declaring wherein specially consisteth the true praise and commendation of a good woman and not the words of her children as some imagine mentioned before verse 28. see 1. Peter 3.3 4. Also 1. Timoth. 2.9 10. Vers 31. Giue her of the fruite of her hands i. attribute vnto her the praise which by performing of her dueties she hath deserued see Ierem. 23.16 where he biddeth them giue glorie to the Lord their God and let her owne workes vz. which she her selfe hath done praise her vz. though others would bee silent and say nothing thereof in the gates i. openly and by the publike consent of all see verse 23. of this Chapter I take these to be the words of him that writ the booke and to be generally applied to all q.d. seeing that the excellent qualities of a good woman are so great and so many praise her as her workes deserue which she hath done that so she may receiue the fruite of her labours and bee worthelie commended therefore and that not only secretly but in the places of publike and politike méetings and though other men conceale her commendation yet doo you set it forth still Do. Vers 1. Teacheth vs in the person of Lemuel to haue care to deliuer good things ouer to our posteritie it teacheth mothers also what great care they should haue to instruct their children Verse 2. Teacheth what tender affection mothers should carrie towards their children prouided alwaies that they traine them not vp wantonly and that they should many times commend their sonnes and their daughters to God in their praiers Vers 3. Teacheth all men but chiefly Magistrates to beware of whoredome Verse 4. Teacheth Magistrates and rulers to abstaine as from dronkennes so from the excessiue vse of wine or strong drinke which may prouoke thereto Verse 5. Teacheth vs that dronkennes depriueth men of memorie of good things causeth the parties to be void of the feeling of other mens miseries Verse 6. Teacheth vs that pleasant things belong to the heauie sorowful harted rather than to such as are fraught with pleasures because extremitie of pleasures comming together it is a hard thing if man be not caried away therewith Verse 7. Teacheth vs that when men are oppressed with miserie they should vse all lawfull meanes to put it away Verse 8. Teacheth Magistrates to defend the iust cause of all such as cannot pleade for themselues Verse 9. Teacheth them also to iudge vpright iudgement Verse 10. Teacheth vs first that good women are very rare and skant secondly that where men through Gods blessing haue found the same they should esteeme them as very excellent iewells Verse 11. Teacheth vs that a wife of good gouernment maketh a rich husband Vers 12. Teacheth women to doo good to all but specially to their husbands and families Verse 13. Teacheth women not onely to set their owne seruants on worke but to labour themselues also what they may Verse 14. Teacheth women with speede and yet with good aduise and labour also to prouide things necessarie for their familie Verse 15. Teacheth them to be diligent in 〈…〉 fearefullie to prouide that seruants may haue as their 〈…〉 their worke and not the one without the other Vers 16. Teachâ—â—◠〈◊〉 not to attempte any bargaine rashly or vnaduisedly but to consider as of their owne abilitie so of the thing it selfe Vers 17. Teacheth them cheerefullie and couragiouslie to goe about their affaires Verse 18. Teacheth women to pursue profit while the Lord maketh offer thereof or giueth them knowledge and experience of the same Vers 19. Sheweth that a good woman is not so fine fingred as many daintie dames are at this day but will lay hir hands to any worke that may either saue or get Vers 20. Teacheth vs that good women haue the bowels of compassion towards them that want Vers 21. Teacheth a good Mistresse to preuent the feare of all danger not onely that might fall vpon hir selfe but vpon hir familie also to prouide not onely things necessarie but for comelines Vers 22. Sheweth that good people and namely good women may not only vse things of profit but of pleasure and comelines also Vers 23. Teacheth vs that a good wife is euen a great glorie and crowne vnto hir husband Vers 24. Teacheth not onely that good women should be diligent for gouernement of things within doore but also to be dealing in those things abroad that may rayse vp some mainteynance to the houshold Vers 25. Teacheth vs that it is a faithfull walking in a good womans calling that giueth hir peace of conscience in the dayes of affliction Vers 26. Teacheth good women to leaue tatling and to speake wisely and to stirre vp both hir self and other women also to liberalitie to the needie Vers 27. Teacheth a good woman to haue an eye to the manners and to the matters of hir houshold and alwaies to take heede of idlenes in hir self or them Vers 28. Teacheth that if there be good things in any that either by nature mariage or otherwise apperteyne to vs we may safely commend them for the same Vers 29. Teacheth vs to keepe a iust measure in our commendation and to take heede we goe not beyond trueth Vers 30. Teacheth vs that though fauour and beautie bee to bee regarded yet without the feare of God they are nothing and that women hauing that are to bee preferred before all Vers 31. Teacheth vs to commend of good things as they are meete not to come to short for that is to depriue them of that which is due vnto them neither to goe too farre for that is lying and falshood HEBREVV CHAP. 13.20 21. The God of peace that brought againe from the dead our Lord Iesus the great Shepheard of the Sheepe thorowe the bloud of the euerlasting couenant make vs perfect in all good workes to doo his will working in vs that which is pleasant in his sight through Iesus Christ to whome bee prayse for euer and euer So be it FINIS
A SHORT YET sound Commentarie written on that woorthie worke called The Prouerbes of Salomon and now published for the profite of Gods people PSALM 78.1 2. Heare my doctrine ô my people incline your eares vnto the words of my mouth I will open my mouth in a parable I will plentifullie powre out hidden sentences of olde LONDON Printed by Thomas Orwin for Thomas Man 1589. ⧠To the Honorable and his very good Ladie the Ladie Bacon T.VV. wisheth abundance of all felicitie outward and inward in this life and afterwards eternal blessednes through Christ in that life which lasteth for euer AMongst the great vnmeasurable and infinite benefites that GOD most rich in mercie and faithfull in performance hath giuen vnto men of all estates and degrees in this last though worst age of the world as euident and infallible testimonies of his singular loue and bountie towards them and as notable instruments to drawe and allure them soundly to knowe vnfeignedlie to loue and reuerently to feare him alone that is the only giuer thereof this in my poore iudgement good Madame seemeth vnto me and I hope that others inlightned from God are of the same minde with me not the least nor to be reckoned in the last place namely the excellent and most wonderfull light not of manifold tongues onely as Hebrew Greeke Caldee Siriake Latin c. neither yet of sundrie arts alone as Grammar Rhetoricke Logicke Musicke Arithmetick Geometrie c. but of the holy Scriptures and Christian religion speciallie all which doubtles being heretofore through Sathans malice and mans ignorance not cast aside amongst wormes and moathes by little and little to wast and consume them but sumptuouslie laied in graue and deepely buried that almost without hope of quickning God that alwaies had and hath the fulnes of power in his hand hath been pleased now at the last for the ouerthrowe of superstition idolatrie and wicked life and for the aduancement of his glorie and furtherance of mens saluation to recall as it were euen from the graue it selfe and to reuiue from the dead Wherin howsoeuer the Lord haue graciouslie vouchafed to declare his incomprehensible power accomplishing so miraculous a worke and to manifest his vnspeakable loue not onely in the multitude and varietie but in the euidencie thereof so that euen bleare eyed men barbers as is in the common by word may cleerely perceiue the same yet the strength of sinne hath so not onely obscured but as it were defaced though not the sight yet the power and efficacie of Gods fauour with the fruites and effects which should followe therevpon that some through naturall blindnes and dimnes of their eyes cannot behold them other some againe through dumnes of mouth and hauing their tongues tied will not acknowledge them other some againe through want of good iudgement do with polluted hands irreuerently receiue them and almost all through prophanenesse of hart cursed corruption vnsanctifiedlie if not irreligiouslie vse them So fewe are there found in the world now adaies that profite by them to faith vnfeigned and humble thankfulnes before him that plentifully hath prouided the same for their good if they could tell how to accept and vse the same The contemplation and memorie wherof I willingly and vnfeignedly confesse it leaueth behind it no small skarre but a great wound rather in mine heart and that not only so much for mine owne iniquitie in that behalfe though I knowe the same to bee high and hainous as for the common abomination that euery where as a mightie streame that will not be stopped and forcible floud that cannot be withstood ouerfloweth all and for the fearefull desolation that in all probabilitie and likelihood of mans iudgement will ensue therevpon because howsoeuer God be of long suffering and of great goodnes yet he cannot nor will not for we are sure he is zealous ouer his owne glorie continuallie suffer the vile and abominable of the world to trample and tread vnder their beastlie feete his exceeding blessings and singular fauours And yet I cannot hide this within my selfe but must of necessitie breake foorth into the declaration thereof that I am againe somewhat recomforted in that whether soeuer I cast mine eyes whether at home or abroad I certainlie beholde and that without deceit of sight some amongst all estates and degrees of men high lowe rich poore young olde noble vnnoble magistrates ministers and people and sundrie of them of my Christian acquaintance on whose behalfe I daylie offer vp vnto God through Christ the duetie of thanks giuing perswading my self further that there is vpon the face of the earth a mightie number besides though not known to me whom God hath pleased in the multitude of his mercies doubtles and for much good towards them and others in them not onely to single and cull out as it were from the huge heape and wicked fellowship of the polluted and prophane but richlie to replenish and adorne them as it were with most precious pearles with the singular graces of sound knowledge stedfast faith comfortable feeling vnfeigned obedience and sundrie such like holie and heauenlie gifts Amongst whom your sexe rightly considered and the place you haue been in wisely respected and your present estate well weighed I know few matchable with you good Madame flatterie is farre from my words I humbly thanke God for it I hope pride remoued farre from your selfe in hearing your owne praise as I wish enuie may bee from others as in regard of your due commendation and not many to go beyond you For though to be borne not onlie of worshipful parents but of a sanctified stock be some thing both before God and man and though learned and holie education bee a good helpe towards the reformation of our corruption and as it were the instilling of another nature into vs and though to be richlie ioyned in holy matrimonie be a token doubtles of Gods great fauour and loue and though to haue in the vndefiled mariage bed a blessed seed and lawfull issue be a special blessing mercie from God though to leade and liue a vertuous and vnreproueable life in the sight of men who are wont neglecting themselues with euill and curious eyes to looke vpon others bee a happie thing with all which fauours you haue by the diuine prouidence been euen laden as it were in your birth bringing vp youth old age virginitie mariage widowhood and posteritie yet because many bee degenerate and start aside from their ancestors godlines some through carelesnes cause to perish the cost that hath been bestowed vpon them in good bringing vp and others make themselues both in single and maried life lothsome to the Lord and infamous before men because either they haue not begun well or haue not held on vnto the end and other some by euill example haue done the children of their wombe more hurt in the world than they haue done them good in bringing them
foorth to behold the light of the Sunne and other some haue added to the weakenes of their sexe not watchfulnes against sinne as their duetie required but laied the raines of their seuerall iniquities and manifold inticements to euill in their owne neckes and many haue misused their places of honor and credit to all licentiousnes of the flesh and carelesnes of God and of the waies of his worship and so consequently of eternal saluation from all which inconueniences and mischiefes the Lord hath mercifullie kept you in euerie condition of life wherein he hath been pleased to place you me thinketh you haue wherein to reioyce and that not onlie so much in the things themselues freelie and plentifullie bestowed vpon you as in the happie continuance and mightie encrease of these his goodnesses in you you also hauing receiued grace from God to beautifie them with an vnblameable holy conuersation By meanes whereof it is come to passe that as you are much beloued at home in the midst of Gods saincts and faithfull seruants here and these not onlie common professors but many worthie ministers for kindnes towards whom and particularlie towards my selfe I doo humblie here in all our names thanke GOD and you as his gracious instrument so you are made truely famous abroad in forraine Churches and countries highly reuerenced of many worthie men there indued doubtles with singular graces for Gods glory and the building vp of the bodie of the fellowship of Saincts But what meane I to enter into this broad field of your Christian commendation where breath would rather faile me and time I am sure with abilitie to wade into it as I should than matter any manner of way bee wanting Giue me leaue therefore good Madame I beseech you to desist from your praise which I knowe you doo not willingly heare though it be deserued as on your part and though perhaps it might bee as a quicke spurre in the dull sides of others to prouoke them to good things and to turne my speach to exhortation rather and comfort The course that you are entered into and the race that now you haue a long time runne in is holie and honorable Hold on therfore in the same chearefullie notwithstanding the manifold hinderances that within and without bee cast in your way to turne you aside if it might be and bee not wearie of well doing at any hand for as you knowe that your profession requireth it so God hath promised that the time wil come wherein you shall reape as the saincts of God haue done before you if you faint not Let the assured faithfulnes and infinite power of him that hath in his word made you large promises be a pricke vnto you herein And forasmuch as he hath giuen you grace to begin well and to hold on hetherto doubt not but he that hath both the will and the deed in his owne hands to bestowe them where and as it pleaseth him will make perfect in you euery good worke euen till the day of Iesus Christ Is it possible that that incorruptible crowne of eternall glorie which in his onely beloued he hath prepared for you should fade away Vpon these things I beseech you hauing cast away worldly cares fixe cōtinuallie the eye of your faith that you may end your old yeeres in the Lords peace and be indeed gathered vnto your fathers comfortablie saying as that holie Apostle old Paule saied I haue fought a good fight I haue finished my course I haue kept the faith from henceforth there is laied vp for me the crowne of righteousnes which the Lord the righteous Iudge shall giue me at that day and not to me onely but vnto all them also that loue his appearing Your learned father your honorable husband your louing brother your deare sisters some of them and if I bee not deceiued some also of your owne holie seede all of them hauing yeelded vp their spirites in the faith and feare of GOD are I doubt not gone thether before you and why should you your selfe or any other thinke that you should be sundred from them As for the lengthning of your life aboue many before reckoned surely God hath done it for his owne glorie and the good of his Church into which also you being religiouslie gathered as a sound member thereof you haue euen in that an assured testimonie giuen vnto you that warfaring here with his saincts as you doo against sinne the world and the diuell you shall in good time through him that hath loued you and washed you in his bloud become more than a conquerour and eternallie triumph together with them and the rest in heauen Till which time as I rest resolued that God the author and perfecter of euery good thing in all his will not withdrawe his gracious hand from you in any grace speciallie spirituall and heauenlie so I am certainlie perswaded that manie such as are led by his spirit know you in Christ Iesus and loue you in the trueth will not GOD ayding them neglect any duetie either outward or inward that possiblie they can performe to further that worke Amongst whom I though the least and most vnworthie as in respect of my selfe yet tied thereto by the duetie of my profession from God and bound to it by sundrie fauours receiued from you will in my poore measure striue to do though not so much as others neither yet so much as I owe which I freelie acknowledge as being priuie to mine owne disabilitie and insufficiencie that way and not vtterlie vnacquainted with other mens fulnes and vpheaped store yet what God hath or shal be pleased to enable me to accomplish Which that your good Ladiship may be the better assured of I am bold now to present vnto you and to publish vnder your name some short notes and meditations of mine long since written for the dearest friend I had in the world vppon that worthie booke of Salomons Prouerbes What it is I leaue to you and the Church of GOD to iudge of and yet this much I hope I may without pride protest that though it bee not exquisite like vnto the worthie workes of manie Bezaleels in our age yet it is sound and though it bee not finelie polished either in fitnes of wordes or great store of arte yet the trueth it is I hope and neuer a whit the more to be misliked because it is naked and plaine but the rather to be imbraced of Gods people who I hope will shewe me this fauour that as they wil not reiect any good thing in it for any euil that may be found or suspected to be therin neither yet admit any euil for the goods sake but in a discerning spirit refuse the one and receiue the other so they will assist me with their praiers to God for the increase of any good thing that is within me to Gods glorie and the benefite of his people and in much loue according to the spirit of