Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	work_n	world_n	yield_v	120	3	6.3811	4	false

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

wil not lay aside his iniquities or impieties not onely his sinnes shall prouoke God but euen his prayers and they shal not onely be reiected but be abhominable and matter of offending and incensing the Lord to wrath As therfore such a one did refuse to heare God speaking in his law so the Lord will in iustice refuse him speaking to him by prayer Therefore aboue all things be more ready to heare then to offer the sacrifice of fooles 10 Whosoeuer leadeth aside the vpright into an euill way shall him selfe fall into his owne pit but the iust shall possesse that which is good Seducers are herein threatned with the Lords iudgement They are fitlie resembled vnto theeues or robbers who lead true men out of the way oftentimes to spoile them of their goods For euen so the wicked are seduced and seduce others 2. Tim. 3. drawing them into daunger vnto the committing of sinne or vnto heresies But they shall fall into their owne snare as did the accusers of Daniell Act. 13. Elimas the sorcerer Saul Haman Achitophell In the meane time they who are vpright or sincerely and constantly serue the Lord shall not only escape the euils which seducers labour to bring them into but attaine and enioy riches honour glorie and saluation 11 A rich man seemeth wise in his owne eyes but the poore man who is prudent findeth him out Conceited arrogancie vsually accompanying aboundance of wealth is now reproued It is the custome not of godly rich men but of wealthie worldlings both to ascribe the getting of their goods to their owne wisedome and to like wonderfully well of their owne speeches actions and courses Wherfore not without cause doth Paul will Timothie to put theÌ„ in minde not to be high minded Now againe it is the manner of foolish poore people who measure all things by wealth to flatter them as the multitude did Herod crying out it is the voyce of God and not of man But the godly poore man who knoweth the word is indued with the spirit of discretion will so search and finde the rich man out that he will discerne if neede require declare him to be either an ignorant or wicked person Iohn 9. as may appeare in blind Bartimaeus his conference with the Pharisies Neuerthelesse as this ought to humble the rich that the poore go somtimes beyond them in spirituall gifts so ought it not to breed any malapertnesse in the poore who should alwayes be farre off from dealing saucilie with their betters 12 When the righteous triumph there is great glory but when the * In the wicked mens rising vp wicked are listed vp a man is sought for Tyrannie is spoken of in this sentence a vice most contrarie vnto the mild and righteous gouernement of the iust For their raigne bringeth forth glory as a most pretious fruite so that it causeth Religion to florish peace to abound pleÌ„tie to be in euery place to conclude temporall and spirituall blessings to spread farre and neare What miracles were done in the wildernesse whilest Moses ruled What conquests had Ioshua What peace was vnder Salomon What zeale vnder Dauid On the contrary side wicked rulers make hauocke of Church and common wealth They seeke for the godly to slay them the rich to spoile them all to molest theÌ„ But of this point more hereafter in the exposition of the 28. verse of this Chapter as also in the interpretation of the second verse of the next Chapter 13 He which hideth his sinnes shal not prosper but he which confesseth and forsaketh them shall receiue mercie Hypocrites are threatned with a miserable iudgement He which hideth his sinnes either by denying that euill which he hath done or lessening it or else continuing in it shall not prosper but shal be left and remaine in grief of minde pouertie sicknesse or some other trouble as Dauid was vntill such time Psal 32. as he confessed his sinne against him selfe But he which confesseth his sinnes to the Lord as Iob did Iob. 31.33 and not onely acknowledgeth them in wordes but indeede and affection forsaketh them shall not onely be forgiuen but obtaine many graces and blessings as did the prodigall sonne It is not alwayes necessarie to publish secret sinnes to men which may but breed offence and infamie and dishonour to the Lord. Neuerthelesse somtimes this also is to be done both publickly and priuatly But both manifest and secret offences are alwayes to be acknowledged vnto the Lord and sinne is alwayes to be forsaken It is no maruaile if diuers many yeares together are not taken from the racke of the Lordes visitation seeing they will not confesse their iniquities to him as they ought See a like promise Iob. 8. chap. 4.5.6.7 vers 14 Blessed is the man who greatly feareth alwayes but he which hardneth his heart shall runne headlong into euill Securitie is a forerunner of Gods iudgements but the maÌ„ is happy which feareth alwayes Indeed whosoeuer is possessed or tormented with a seruile feare is most miserable But he which is indued with a son-like feare so that he dreadeth to sweare vainly to prophane the Saboth or to sinne against God he which worketh on his saluation with feare and trembling so that he staÌ„deth in awe of the Lord not only in the Church but out of the same finally he which reuerenceth the Lord continually so that he feareth him not for an houre or day or month or by fits as some which haue an aguelike feare now and then vpon them but all the dayes of his life is most happy For such a one doth no euill the Lord heareth his prayers and maketh him at the last an inheritour of his kingdome The secure people of the world on the contrary side harden their hearts both by resisting the word and by not profiting by the Lordes workes and by not yeelding vnto the motions of his spirit They do therfore but treasure vp wrath against the day of wrath so fall at last into sinne into trouble into the iawes of death to conclude euen into hell For wheÌ„ they say peace peace then sudde in destruction commeth on them 15 A vvicked ruler ouer the poore people is as a roaring Lyon and a rouing beare The rage of tyrants is here fitlie compared to the crueltie and rauening of beares Lyons 1. Sam. 17. which pray on the lambes and on the sheepe For as the Lyon frayeth the poore beasts with his roaring prayeth on theÌ„ with his teeth and as the beare searcheth theÌ„ out and teareth them with her pawes so vngodly superiours of all sortes threaten oppresse and slay such as can make no resistance They which are of the lowest degree are sometimes as fierce as beares or lions but rulers should be pastors not wolues and parentes not tyrants Not onely diuers Magistrates are tyrants but many housholders are beares and lions in their families But Christian maisters must remit their threatnings and lay

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

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

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

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

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

abhorreth all meanes and instruments of iniustice Before 11.1 16. â—1 11 Euen a child is knowen by his doinges whether his worke be pure and right Indeede the proofe is all but yet young impes oftentimes declare by certaine signes what they are what they will be Euen a child is knowen by his doinges not onely the old So did Daniell on the one side and I smaell one the other but the young shew by their actions or behauiour whether his worke be pure and right whether the thing he doth be sincerely performed by him or no or proceedeth from a true and plaine heart 12 The Lord hath made both these euen the eare which heareth and the eye which seeth The Lord hath not only formed all the parts of meÌ„s bodies namely these two the eare the eye Exod. 4.11 Psal 94.9 but he it is who enableth quickneth theÌ„ to do their office 13 Loue not to sleepe least thou come vnto pouertie open thine eyes and thou shalt be satisfied with bread Sleepe not too much that thou become not a begger watch in thy calling and thou shalt haue plenty 14 It is naught it is naught saith the buyer 1. Thess 4.6 but when he is gone apart he boasteth Albeit the ware cheapened is well worth the money demauÌ„ded by the seller yet the couetous buyer to the end he may get it verie cheape disprayseth it to the vtmost and sayth that it is not worth halfe so much as it is prised at but when he hath bought the thing and is come home theÌ„ he will say to his friend had I not a good penieworth it is euen worth twise as much as I payd for it Thus to deale is to call good euill and to speake contrarie to a mans owne knowledge and conscience 15 There is gold and a multitude of pretious stones but the lips of knowledge are a most pretious treasure Worldly treasures are herein compared with true and gracious wordes There is gold and a multitude of pretious stones there are in the world mettals and stones of great price but the lippes of knowledge are a most pretious treasure but plaine dealing in word deede is the best iewel for indeed the one come out of the earth the other are giuen from heauen The one are esteemed by men the other by the Lord the one are corruptible the other immortall the one serue vnto the vses of this life the other are profitable to edifie the soule Balaam him self saw thus much for which cause he said to Balaak that if he should giue him an house full of gold and siluer he could not goe besides the word of God 16 Take his garment who is suretie for a straunge man and a pledge of him who is suretie for a straunge woman Rash suretieship is againe forbidden in this verse Although the garment of thy poore brother who flyeth vnto thee in his necessitie to borrow somewhat of thee Exod. 22.26 is not in any case to be kept by thee froÌ„ him neither yet his pawn to be retained yet when any person who is indeed in poore estate shall so dissemble or take on him the person of a rich man as to offer him selfe vnto thee to be surety for another thou mayest with a good conscience deale streightly with him and require thine owne of such a one 17 The bread of deceit is sweet to a man but afterward his mouth shall be filled with * Or sharpe stones grauell Great reasoÌ„ there is why all men should take heed of craftie dealing For the bread of deceit is sweet to a maÌ„ In the beginning goodes ill gotten are verie pleasant and delitesome to a craftie person but afterward his mouth shal be filled with grauell Neuertheles in the end he shall for the same meete with troubles For such sweet meate as we say will haue sowre sawce 18 Establish thy thoughtes by counsell and by prudent aduise make warre In all matters of doubt whatsoeuer seeke for and follow the direction and counsell of wise and faithfull men but especially bend thine owne wits to deuise all the pollicies in the world and take aduise also with other of skill and experience in so weightie matters as warre is Luc. 14. wherein the life of many a man is hazarded 19 To him who discloseth a secret going about as a * Or backbiter tale bearer and to him who flattereth with his lippes ioyne not thy selfe Take counsaile with wise meÌ„ about thine affaires but make not blabs acquainted therwith neither referre thy matters vnto those who will but faune vpon thee or glose with thee saying as thou sayest and doing all thinges to please thee not regarding their owne dutie or thy good 20 He who curseth his father or his mother shall haue his candell put out in obscure darkenesse That child doth curse his father or his mother See the roote of this sentence Exod. 21.17 who wisheth some euill vnto them or reuileth them His candell shall indeed be put out for his prosperitie and life shall be taken awaye See beneath 30.11 This shall be done in obscure darkenesse in as much as all his glorie shall not onely be taken away but turned into extreme miserie in a day of wrath and vengeance Disobedience then to parents is threatened in this sentence 21 An heritage is hastely gotten at the beginning but the end thereof shall not be blessed Substance by ill meanes or with greedinesse heaped together in short time at the last vanisheth or is accursed 22 Say not I will recoÌ„pence euill but wayt on the Lord and he will saue thee Neither in heart intend nor in speeches threaten reuenge Possesse thy soule rather in patience Rom. 12.19 See the fouÌ„taine of this precept Leuit. 19.18 looking for defence from the Lord. So doing thou shalt be preserued by him from the future dangers and deliuered out of thy present troubles 23 Diuers waightes are abhomination to the Lord Before 11.1 and false ballances are not good All meanes and measures of iniustice are detestable in Gods sight and hurtfull to those men who vse them 24 Amans steppes are of the Lord but what doth a man vnderstand of his way God not only knoweth but ruleth all the thoughts Psal 139. words deeds goings of a maÌ„ On the coÌ„trary side man perceiueth litle or nothing of the counsell or dealing of the Lord in gouerning the world 25 It is a * Or snare destruction for a man to deuoure that which is coÌ„secrated after vowes made to call backe See the roote of this precept Deut. 23.21 alike instruction Eccl. 5.3 an example of the daÌ„ger of breaking it Act. 5.1 the warrant of vowing Psal 76.11 what doings are not to be vowed Deut. 23 18. Iudg. 11.30 gather what a vow is out of the 30. Num. 3.4.5.6 vers See an example in Iudas who was a theefe froÌ„ the beginning That it was the

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

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

aside all bitternesse Ephe. 4. 6. wrath and outcries The inferiors which are oppressed are as the sheepe of Christ to beare iniuries patiently They are also to pray to be deliuered froÌ„ such lions and to assure them selues Psal 22. that they shall at last in some sort tread them vnder foote Psal 91. 16 A gouernour * Vnderstandings voyde of all vnderstanding and much in oppressions shall shorten his dayes but he which hateth gaine shall prolong his dayes As tyrannie so couetousnesse ought to be farre as from all men so chiefly from rulers Politike Pharaos imagine they deale wisely when they lay grieuous burdens on the Israelites Foolish Rehoboams thinke it the most prudent course to scourge the people with scorpions But such rulers who are much in oppressions incroaching the peoples landes getting their goods by hooke and crooke and exacting extreme tribute estraunge their subiects hearts offend God fall into many foolish hurtfull lustes which plunge men into destruction and therefore haue indeed no vnderstaÌ„ding But he that is so farre from couetousnesse that he is a maÌ„ as Iethro would haue rulers be which euen hateth gaine that gaine I say which is vniust shall waxe old in the fauour of the people as Samuell did be beloued of all meÌ„ and blessed of the Lord. 1 Sam. 12. Let then the conuersation of euery one be without couetousnesse as the Apostle exhorteth and let euery one be coÌ„tent with the things Heb. 13. that are present Would any know a couetous man Looke on his conuersation his bargaines his housekeeping c. Would a couetous man know whether this roote of all euill be in him selfe or no Let him looke on his minde his cares his feares his desires But aboue all other Psal 119. let Magistrates say to the Lord with Dauid Incline mine heart to thy statutes and not to couetousnesse 17 Let a man pursued for the bloud of a * Soule or life flie to the graue let none vphold him Magistrates are not to pardon wilfull murderers By Moses law they who flue any at vnawares might haue cities of refuge Exod. 21.22 and be preserued from death by the rulers but he which offred violence and maliciously slue his neighbour was to die without mercie They which maimed their neighbours were to pay eye for eye tooth for tooth But he which tooke away life Gen. 9. by man was to be depriued of his life Magistrates may be moued by rewards to shew such fauour Num. 35. but the Lord would haue no reward taken for a man-slaier Pitie may sometimes incline them to mercy but the Lord wold not haue their eye to spare them Magistrates then being the deputies of the Lord are to execute this law on wilfull murtherers as SalomoÌ„ did on Ioab 1. Kings 2. When men take no vengeance on him which sheddeth innocent blood God pursueth him as he did Cain The Papists impietie is here notably detected who did set open sanctuaries and priuiledged places vnto all sortes of notorious offenders 18 He which walketh vprightly shall be saued but he who is peruerse in * His two waies his waies falleth * In one therein This is the course which magistrates are to obserue in their iudgements imitating the Lordes example namely on the one side to defend and spare the righteous who neither declining from the right hand nor the left walke circumspectly in the straight way of the Lordes preceptes and on the other to punish the transgressor who either doth that which is wicked or dealeth vnlawfully in those actions which are lawfull Those then who either vse deceit in their best actions or commit grosse sinnes and walke therin shall at one time or other bee taken napping as was Shimei 1. Cor. 10. and be plagued in some one of their iniquities as were the Israelites If magistrates alway punish not the wicked and cherish the good as they ought yet surely the Lord will 19 He which tilleth his land shall be satisfied with foode but hee which followeth vaine persons shall be filled with pouertie Disorderly walkers who do nothing Before 12.10 23.21 but go vp and downe as busibodies haue bene oft before reproued and here are taxed againe Amongst other vpright waies this is one that a man diligently follow his vocation When husbandry or any such trade is well put in vre it will through the Lords blessing yeeld vnto a man sufficient to content him and to maintain his family as may appeare in the rich estate whereunto Iacob came by the Lords blessing on his industry The prouident then and the diligent shall haue foode to kill hunger with garmeÌ„ts wherewith to couer them and money for good vses But the good companions and youthes of this world which follow hunting halking carding dicing stage-players and such vanities or are vagabonds roging vp and downe the countrey shall not onely want necessaries but be filled with pouertie bondage grief and miserie as was the prodigall sonne 20 A * Of faithfulnesses faithful man is full of blessings but he which hasteth to waxe rich shall not be vnpunished As vnthriftinesse shall be punished by the Lord so posting to be rich shal be reuenged by him A man of faithfulnesse to speake as the spirite doth in the originall tongue who dealeth plainly and truly not only in word but deede both with God and men not onely in one matter but all shal be much inblessings shal be made partaker not of one good thing onely but of many His credit shal be great he shall haue peace of heart his store shall increase he shall haue children vnto him at last it shal be said Come thou blessed of my Father Now as touching those who make hast to be rich or who as Paule speaketh wil be rich as it were whether God will or no who get their goods by hooke and crooke or by playing the partes of drudges and snudges to conclude who labour after wealth but vse not to call on the name of God nor regard his word these make commonly more hast then speed seeing they are not vnpunished but fall into temptation and a snare meeting with some losse or crosse in steed of gaine and aduantage as birds hasting to the pray are oft in their flight striken and stayed with a pellet Achab made hast to Naboths vineyard but at last dranke a cup of bloudie grapes for his posting 21 It is not good to accept * The face persons for so a man would transgresse for a morsell of bread Of the number of such as make hast to be rich are they who respect persons in iudgement He that is infected with this vice albeit he be a man of high calling in the common wealth and although there is no comparison betweene truth or iustice and a morsell of bread yet will he easilie be hired brought to hold his peace or to giue a false sentence for

the Philistins that the Israelitish women moued by his worthie and valiant exploits vnto reioycing sung in triumphing wise that Saul had slaine his thousands and Dauid his ten thousandes The latter part of the sentence declareth on the contrary side that the rule of the wicked ministreth matter of griefe and miserie vnto the whole multitude The estate of the poore people ouer which foolish persons or cruell persecutors haue the rule or tyrannize becommeth lamentable sundrie waies First the Lord himselfe vsually plagueth the land with iudgements from heauen wherein an enemie of his holdeth the scepter Secondly wolues in such a kingdome hauing the place of shepheards but the nature of deuouring beastes spoyle oppresse and eate vp the silly lambes and sheepe Thirdly the people liuing without all good order or meanes of their prosperitie fall daily into all sorts of sinnes and pits of destruction Sundry occasions then of griefe being continually offered the people through the carelesnesse or crueltie of euill gouernours if peraduenture they dare not openly complain for feare of further trouble yet how can they but sigh secretly in corners Certainly so did the Israelites oppressed in Egipt and Elias persecuted by Achab and Iezabell Euen as then the welfare of the sheepe dependeth on the shepheard and euen as such is the constitution of the bodie as is the dispositioÌ„ of the head so the condition of the people answereth in wo or wealth to the goodnesse or badnesse of the magistrates 3 A man that loueth wisedome reioyceth his father but he that keepeth companie with harlots vvasteth his substance Fornication This drift of the spirit in this instruction is to declare that whoredome bringeth beggerie at the last Two sorts of loue herein are spoken of one spirituall another carnall The spirituall loue is commended which is a wonderfull liking of and following after wisedome Such as are enamoured with this virgin of heauenly wisedome which is holy peaceable moderate full of mercy and good works Iam. 3.17 as Iames speaketh shall not onely by this meanes please the Lord or be profitable vnto themselues but comfortable vnto their parents Sundry waies doth a wise sonne cheare vp his fathers heart First by the vertues which are in him Secondly by the fame which is spread of him Thirdly by the hope which his father conceiueth that he wil be thriftie Last of all by his liberalitie and kindnesse towardes his parentes if peraduenture by reason of his gifts he be at any time exalted to honor as Ioseph was who also in this respect reioyced his father As concerning the carnall loue spoken of in the latter part of the sentence that is condemned and threatned with pouertie The vaine youthes of this world hauing shaken off the yoake of obedience and despised wisdome fall in loue with naughtie women with whom they are daily conuersant making them good cheare bestowing gifts on them and mainteining them in braue apparrell Hereby not onely they defile themselues with wandring lusts but spend their patrimony consume their parents goods so bringing sorrow vpon them in stead of the ioy wherewith they ought to labour to comfort them Such a lewde course tooke the prodigall sonne who hauing wasted his substance was put to feed with the swine Among other reasons then disswading from whoredome this is not the least to be regarded that strumpets are dangerous rocks and vnfatiable gulphes 4 A king by iudgement establisheth his realme but a man * A man of offrings which is a slaue to giftes that are offered destroyeth it Herein againe the holy Ghost admonisheth rulers of their dutie Iniustice He entreateth in this verse of two matters one the executing of iudgement an other the auoyding of bribes In the former place is shewed that iudgement is the prop or pillar of kingdomes when iustice is ministred without partialitie in such sort that the godly are rewarded and the wicked punished and euery man hath right done to him the Lord will blesse the lande the good will loue theyr Prince the bad shall be cut off and not be able to do any hurt This may be obserued throughout the stories of the kings of Iudah that all the while they gaue themselues to set vp true religion or to punish sinne their kingdomes were in peace and they got the victory ouer their enemies In the latter part of this sentence is declared that the receiuing of bribes is the ouerthrow and bane of a common wealth The reasons hereof are manifest and sundry First to respect persons which bribe takers do is an abhomination to the Lord and therefore such a transgression as pulleth downe his vengeance on the place wherein it is committed Secondly by this meanes no place being left for right but for gifts there must needes grow factions and mutinies Last of all a window being set open through such partialitie to hope of impunitie all sorts of sinnes the plagues of common wealths must needes daily multiply and increase 5 A man which flattereth his friend spreadeth a net against his feete In this sentence is declared Flatterie that flatterers are a very hurtfull and pernicious kinde of people They are fitly here compared vnto hunters For euen as the hunter spreadeth the hay or net to in tangle the poore beast which commeth by it Rom 16. Luke 20.29 euen so flatterers be sweet speeches or salutations seduce the hearts of the simple and by their shewes of friendship righteousnes go about to get some aduantage at their handes thereby to drawe them into trouble Of this wicked dealing Micheas complaineth Mich. 7.2 saying The good man in perished out of the earth and there is none vpright among men as many as are lye in waite to slaie euerie one hunteth his brother with nets Flatterie then is no better then a secret or subtill kinde of murther in as much as therby diuerse are drawne either to receiue errors or to commit sinne so to fall into the snare of endlesse damnation or into danger of law or hazard of life 6 In the transgression of the wicked man there is a snare but the iust man singeth and is merrie Here is shewed what an hurtfull thing sinne is in generall Disobedience as before was declared how dangerous an euill flattery is How soeuer the act of iniquitie is ioyned with pleasure yet the end and wages thereof is paine and death The snare here spoken of is some losse or crosse as pouertie sicknesse griefe of minde punishment of law and the wrath of God all which pursue and follow the offender Hence it commeth to passe that in as much as the plagues of this world or of the world to come commonly molest the wicked they are in feare sorrow silence shame and confusion But the iust man singeth and is merry There is none so righteous as that hee is without sin but such are called iust heere who are iustified by faith in Christ and sanctified in

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