Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	die_v	great_a	see_v	6,824	5	3.2450	3	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

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

and therefore is voyd of vnderstanding for he deserueth death and by the law of God he is to die He shall receaue a blow and blame and his reproch shall not be blotted out He who committeth adulterie shall be pursued by the whorish womans husband vnto death and executed by the magistrate neither onely shall he liue and die like a strained and spotted man but euen when he is dead his infamie shall remaine For the fierce rage of a man is in iealousie Although effeminate persons can put vp the wrong offred them in the defiling of their wiues yet those who haue any manhood in them will not neither possibly can Indeed priuat reuenge is vnlawfull but the secret motions of nature will so worke in this case that men will pursue those before the magistrates euen vnto the death who haue done them wrong in their chiefest treasures which are more deare vnto them then life How true this is may appeare in the example of that Leuite of whom meÌ„tion is made in the booke of Iudges who seeing his wife to haue bene shamefully abused sent the partes of her dead bodie to the tribes of Israell with this message Iud. 19.30 Consider the matter consult and giue sentence To conclude the husband which is inflamed with iealousie or rage for wrong offered vnto him in his wife will neuer be reconciled nor rest till he hath bene reuenged of his aduersarie the adulterer euen vnto the full Now if man will not pardon the offence this way done to him how much more will God punish the transgression of his law in this case yea how much more seuerely will he reuenge such villanie THE VII CHAPTER 1 My sonne obserue my wordes and lay vp my preceptes within thee 2 Keepe my preceptes and thou shalt liue and my doctrine as the apple of thine eye 3 Bind them to thy fingers write them on the table of thine hart 4 Say vnto wisedome thou art my sister and call prudence thy kinswoman 5 That she may preserue thee from the strange woman from the adulteresse who flattereth with her lippes THis Chapter wherein Salomon still intreateth of adulterie consisteth of a Preface contained in these verses and a parable which first is propouÌ„ded theÌ„ applied in the rest of the Chapter After what maner we are to receaue the word of God the wise king sheweth first in these speeches My sonne obserue my wordes c. If a man haue iewels he will not cast them in euery place but he will keepe theÌ„ as safe as he can vnder locke and key Such carefulnes would the holy Ghost haue vs also vse in hiding and keeping good instructions in our hearts Keepe my preceptes and thou shalt liue and my doctrine as the apple of thine eye The instruction of the word is the same to the soule which the eye is to the body For as the body without the sight of the eyes runneth vpoÌ„ many things that hurt it and falleth at euery litle stumbling blocke So the soule most fearefully rusheth into sinnes if it waÌ„t the light and direction of the word As therefore we are most carefull to keepe our eyes from hurt so should we be as charie and warie to preserue the admonitions of the Scripture When Nahash the Ammonit offred to make a conenant of peace with the children of Israell vpon condition that they would pull out their right eyes albeit they were in great distresse yet would they not yeeld thereunto In like manner then let vs not for any thing in the world part with the good instructioÌ„s which once we haue receaued yea let vs sooner part from our eyes theÌ„ from them Let vs rather as is added bind them to our fingers and write them on the tables of our harts let vs haue them I say at our fingers ends neuer suffring theÌ„ to vanish or to perish To this end euery one is admonished in the last place to say vnto wisedome thou art my sister c. The loue betweene brethren sisters and kinsfolke is very naturall and againe their familiaritie verie great They often feast one another as did Iobs children and they liue louingly together as did Marie Martha and Lazarus In like sort then we are not to be strangers in the word but we must be dayly conuersant therein louing it most dearely and following it most carefully Thus if thou embracest and entertainest prudence then she will preserue thee froÌ„ the strange woman The summe of these words is that for as much as no man by himselfe is able inough to take heede of the harlot and the word of God is an onely soueraigne preseruatiue against this euill therefore it is with all diligence to be kept and regarded 6 For as I looked through the window of mine house out of a casement 7 I sawe among the fooles I marked among the lads a witlesse youth 8 Who passing through the street neare vnto her corner weÌ„t the way toward her house 9 In the twilight at euening ryde in theÌ„ blacknesse of the night and the darknesse Now the wise king beginneth to propounde his parable describing in these verses the foolish and waÌ„ton yong man which was drawen at last to commit folly with the naughtie woman As I looked through the window of mine house They that wil stand in their chaÌ„bers or looke out of the windows of their houses may heare and see many such things done and sayd as here are spoken of But Salomon through the window of his mind did view and behold the customes behauiour of wantons I saw among the fooles c. He considered and found by obseruation that some rash and vngodly youth with whom God is angrie for former sinnes falleth through his owne corruption into the deepe pit of the mouth of the harlot at the last Who passing through the streete neare vnto her corner Here he wold giue vs to vnderstand that the vaine yong man by going the way where the harlot dwelt was brought at last to commit whoredome In the twilight at euening tide in the blacknesse of the night and the darkenesse He coÌ„sidered what was done sayd from euening to morning and all night long as also how the adulterer is wont to stray abrode when it is darke 10 Now behold a woman came foorth to meete him in whorish attire and subtill in hart 11 She is a babler and stubburne her feet abide not within her house 12 Now she is without now in the streetes and she lyeth in wayte at euery corner The wise king hauing described the wanton youth proceedeth to paint out the naughtie woman in her colours Now saith he behold a woman came foorth to meete him c. An vnmodest strumpet light in her apparell and cunning as well to hide her craft as to deceiue spying the wantoÌ„ youth out of her house tooke this occasion to tempt him vnto follie She is a babler and stubburne c. She hath these three ill properties first she

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

heareth shall speake for euer He which deuising lyes reporteth those things which he hath neither seen nor heard shall be put to silence or punished with temporall or eternall death On the coÌ„trary side he who testifieth no other thing saue onely that which he hath heard or knoweth to be true shall continue speaking and finde good 29 A wicked man hardeneth his face but he who is vpright ordereth each of his wayes aright As a traueller who setteth his face to go to any place proceedeth on his iourney albeit he meeteth with many lets therein or is told of more so the vngodly person goeth on in his sinnes obstinately although he hath oft been crossed therein or warned thereof On the contrary side the iust man walketh warily and soberly in this world examining his actions whether they be such as are to be left off or proceeded in 30 There is no wisedome and no vnderstanding and no counsell against the Lord. The vanitie of worldly politickes is herein layd open There is no wisedome there is no plotting of matters and no vnderstanding no subtle deuise or inuention also and no counsell finally no aduise or debating of cases against the Lord able to withstand or ouerthrow the Lordes will or purpose 31 The horse is prepared against the day of battell but saluation it selfe is of the Lord. As before hath been shewed that no pollicie preuaileth against the Lord ã€ˆâ—Šã€‰ the roote â—ereof Psal 3.9 see like sayings â—cl 20.9 ã€ˆâ—Šã€‰ 33.16.17 so here is declared that no power can do any thing without the Lord. The horse is prepared against the day of battell Meanes vnto warre as namely the horse and the rider are made ready by men But saluation it selfe is of the Lord. As for the conquest and preseruation in the conflict these things proceede from God alone THE XXII CHAPTER 1 A good * Or faâ—â—â— name is to be desired aboue great riches fauour is better then siluer or gold IN this verse is declared that credit or reputation is a great good thing A good name is to be desired aboue great riches That glorie or fame which is gotten by well doing is more excellent then all the treasures of this world The reasons hereof are many and manifest First a good name maketh the speeches actions of the person in account acceptable Secondly a good name remaineth after death Thirdly it is a meanes of aduauncing a man oftentimes Last of all it doth good to a mans children who for their fathers sake are the more esteemed and the better helped Some may here obiect why but doe we not see that the wicked are in great reputation what then is credit or renowne so excellent a thing Tush the fame of the wicked is onely but a shadow of a good name the roote whereof is vertue onely It may again be demaunded if a good name spring from vertue or be so great a blessing how falleth it out that many worthie seruaunts of God liue obscurely and are in no reckening in a manner God seeth obscuritie as well as pouertie to be meete and profitable for some of his children Last of all some may thus argue that if a good name be a most pretious iewell then reproch or infamie wherewith the best are commonly most spotted and loaded is one of the greatest euils that may be The answere hereunto is ready and easie Ill report deserued by misbehauiour is an extreme miserie but reproch for well doing is a glorie which Moses preferred before all the treasures of Egypt Heb. 11. Now on the other side againe fauour is better then siluer or gold The loue and good liking of men alwayes adioyned to the good will of God toward vs is to be prised aboue money For first a maÌ„s cause vsually is ended as he is friended Secondly as we are wont to say in our English Prouerbe a friend in the Court is better oftentimes then a peny in the purse Last of all in warre a man escapeth with his life by finding grace in the sight of his enemie Hence it coÌ„meth to passe that the scepter and the sheepehooke are often ioyned together To conclude by this meanes the good of the whole Church of God is sometimes procured 2 The rich and poore meete together the Lord is the maker of them all In sundrie places the wealthie and needie concurre vpon occasions Now lest in this meeting of theirs the poore man be despised or the rich man enuied this is to be considered that both of them are created by the Lord according to his image and that both of them receâ—ue from him their estate and condition For indeede pouertie and riches fall not out by chaunce or fortune but by the will and prouideÌ„ce of the Lord. 3 A prudent man seeth the * Or euill plague and hideth him selfe but the foolish goe on still and are punished The first propertie of the wise man is that he seeth the euill to wit by the illightening of Gods spirite which giueth vnto him a sense and feeling of the greatnesse of sinne of the certaintie of the punishment thereof Euery one doth not perceiue this yea a man may haue all the preceptes of Diuinitie in his heart and in his head and yet not see the daunger of sinne or of Gods wrath vnlesse it be reuealed vnto him by the Lord him selfe after a peculiar manner The second propertie of a prudent man is vpon the sense of the plague to force him selfe by all lawfull meanes to escape It may here be demaunded how we are to flye when we discerne the plague to be coÌ„ming The answere hereunto is easie that the name of the Lord is a strong towre the righteous man flyeth vnto it and is exalted Another questioÌ„ may here be moued whether it be lawfull to flye euill ayre and places infected with the pestilence This doubt may briefly be thus resolued that a man may lawfully auoyde any vnnecessarie daunger or perilous place whereunto he is not tyed or bound by his calling or charitie But withall these instructioÌ„s are to be obserued that men in the time of the plague are especially to fly to God that they are to shunne sinne that they are to take heed of inordinat feare that they are not to leaue their callings that they are not to neglect the loue of their brethren by reason of a fond and childish feare of infection For hence it commeth to passe that when there is any pestilence walking in citie or countrye not onely some sicke folkes be suffered to dye away without all keeping but the women also great with child are forsaken in their need brethren are left of their brethren and parents shunned by their children Whereas then it is further added that fooles going on are punished this is to be vnderstood of vnnecessarie daungers or of such plagues which by some meanes they may lawfully auoyd In which latter part of the sentence not onely the blindnesse but the

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

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

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

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

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

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

as that it is a signe of some heauie vengeance or of present death See an example Hest 7.8 being herein like vnto messengers which are sent to slay a man But a wise man will pacifie it A prudent person by some gracious speech or wittie deuise wil ouercome and appease the indignation of a Prince See an example in Ioab 2. Sam. 14. although it is verie forcible and very terrible 15 In the light of the kings countenance is life his fauour is as a thicke cloud of the latter raine In the light of the kings countenance in the chearefull louing looke of the Prince is ioy and comfort and his fauour is as a thicke cloud of the latter raine his good will also is verie beneficiall and profitable For as the latter raine doth much good to the grouÌ„d and causeth the fruites of the earth to reuiue and florish so the fauour of the king is not onely very comfortable but verie fruitfull 16 How much better is it to get wisedome then gold and to get prudence how much more to be desire then siluer Seeing the possession of wisdome bestoweth temporall and eternall life on men is it not infinitely to be preferred Ecclesiastes 7.11.12 before corruptible mettals as gold and siluer 17 To depart from euill is the fortresse of the vpright he which keepeth his way keepeth his life The forsaking of sinne or abstaining there-from Psal 34.13.14.15 as it were a bulwarke preserueth the righteous from Gods iudgements so that he who ordereth his way aright saueth his owne soule 18 Pride goeth before destruction and an high minde before a fall Hawghtinesse and arrogaÌ„cie are the causes of coÌ„fusion and of manifold calamities yea of vtter ruine which oftentimes euen in this life befalleth proud persons as their proper reward 19 Better it is to be of an humble mind with the lowly than to diuide the spoyles with the proud It is more profitable and commendable indeede together with the afflicted people of God to be bruised in heart and lowe in port as captiues vsually are See an exomple in Moses Heb. 11 25. than after the manner of insolent conquerors who diuide the spoyles to be stately in behauiour or to practise any tyrannie 20 He which hearkeneth to the word obtaineth that which is good and blessed is he who trusteth in the Lord. He that exerciseth him selfe in reading and hearing the word of God shall thereby finde great comfort and instruction So also he which beleeuing the word Luc. 1.45 Heb. 4.1 putteth his confidence in the power and mercie of God shal attaine to many benefites both temporall and eternall But without faith the word profiteth not at all 21 He who is wife in heart is to be called prudent but the sweetnesse of the lippes giueth instruction He who is wise in heart he which knoweth much is to be called prudent is to be commended as a learned maÌ„ but the sweetnesse of the lippes but an elequent or gracious vtterance giueth instruction edifieth and profiteth the hearer 22 Vnderstanding is a well spring of life to them that haue it but the doctrine of fooles is a well spring of follie Vnderstanding is a well spring of life to them that haue it true knowledge ministreth continuall instruction to those who therewith are indued being in this respect like to a fountaine which floweth with tunning waters But the doctrine of fooles is a well spring of follie As for the instructions which seducers giue they do but infect peoples mindes with errours and vices so that although their doctrine floweth from them yet it is but as a spring of filthie or deadly waters 23 The heart of the wise man guideth his mouth wisely and by his lippes he ministreth instruction The heart of the wise man the minde of the learned maÌ„ guideth his mouth wisely moderateth his mouth for matter and manner of speech and by his lippes he ministreth instruction and the wise man by his gracious vtterance edifieth the hearers 24 Pleasant speeches are as it were an honie comb sweetnesse to the soule and health to the bones Pleasant speeches cloquent wordes and sayings are as it were an hony combe sweetnesse to the soule delite the minde as honie doth the tast of the mouth and health to the bones and cure also the body which they refresh and oftentimes restore to health 25 There is a way which seemeth streight to a man the end whereof is the high way to death The coÌ„mitting of sinne in the beginning seemeth a good way vnto man in regard of pleasure or profit but in the end it worketh destruction 26 He which is troublesome troubleth him selfe for his mouth recoileth vpon him selfe He which is troublesome Thus with Tremelius I interpret this verse being lead into this sense by the sute of the sentences going before and following by the signification of the wordes and specially by comparing of the 15.16.17 vers of the 7 Psalme herewith Psal 7.14 c. the busie body who troubleth his neighbours troubleth him selfe draweth trouble vpon his owne pate for his mouth rocoileth vpon him selfe for his slaunderous or hurtfull speech whereby he went about to harme his neighbour causeth him to be hateth or to be punished being found false in the end Behold then he shall trauaile with wickednesse for he hath conceiued a mischief but he shall bring foorth a lye He hath made a pit and digged it and is fallen into the pit that he made his mischief shall returne vpon his owne head and his crueltie vpon his owne pate 27 Awicked man diggeth vp euill and in his lippes is as it were burning fire A wicked man diggeth vp euill a malitious person secretly practiseth mischief against his neighbour to vndermine him thereby and his lippes is as it were burning fire and in his mouth are railings as hote and as hurtfull as coales of iuniper 28 A froward person soweth strife and a tale teller separateth a chief friend A froward person soweth strise a treacherous backbiter maketh conteÌ„tion and a tale teller separateth a chief friend a secret whisperer causeth diuision yea such a separation as that the greatest friends in the world forsake each other 29 A mischieuous man intiseth his neighbour to the end he may lead him aside into some euill way A seducer by faire or craftie speeches perswadeth and prolleth on his neighbour to goe to that place wherein he may be in danger or to doe that thing which may be hurtfull to his body or soule 30 He which wincketh with his eyes doth it to deuise mischief he which biteth his lippes worketh harme He which wincketh with his eyes that person who vseth ofteÌ„ to shut his eye lids doth it to deuise mischief coÌ„moÌ„ly thinketh on some euill which yet for the time he keepeth close and dissembleth He which hiteth his lippes But that person who in his angrie mood showeth by some signe in his lippes-that he is ossended

thing at his hand For whether it be giuen to get an office or to find pardoÌ„ of an offence or to appease wrath or to winne fauour it hath a prosperous successe 9 He which couereth a transgression seeketh loue but he that repeateth a matter separateth the chief friend He is a good preseruer of concorde who letteth a fault slip or burieth in silence an old offence Col. 3.13 but he which rippeth vp old matters maketh variance betweene most louing friends or estrangeth him from him selfe with whom he had most familiar acquaintaunce * Or more wringeth 10 One reproofe entreth more into him that hath vnderstanding then an hundred stripes into a foole An admonition by words be it neuer so short not onely grieueth but bettereth the wise and humble person On the contrarie side euen correction by stripes be it neuer so sharpe or continuall litle or no whit at all pierceth or amendeth the obstinate wicked man 11 The wicked man seeketh rebellion only at the last a cruell messenger shall be sent against him The vngodly man proceeding on in his sinnes shal meete at the length with some instrument or viall of Gods vengeance 12 * Or it is better to meete a she beare c. So doth Paule 2. Thess 3.2 See an example in the men of Creta Tit. 1.12 Let a she beare robbed of her whelpes meete a man and not a foole in his folly Salomon here prayeth that the godly man be deliuered from vnorderly and vnreasonable men Of all wild beasts a beare most exceedeth in rage Now if at any time she be robbed of her whelps her fiercenesse is doubled It is then a dangerous thing to be met on sodaine by a beare But it is yet more perillous for a man to meete a ruffian or a furious person For a beare may be tamed by art but a foole will not be perswaded A beare may be shunned by swiftnesse but a wicked man pursueth his neighbour to the death A beare hurteth the bodie only a foole bodie goods and name together To conclude a beare doth harme onely with tooth and paw but a mischieuous man with hart hand toung and weapon 13 Whosoeuer rewardeth euil for good See a like senteÌ„ce Psal 7.7.8 9. a discourse hereof Psal 10â— an example Ier. 18. euil shall not depart from his house Whosoeuer rewardeth euill for good Whosoeuer he be which is so vnthankfull as not onely to render good for good but to recompence well doing with hurt or euill euill shall not depart from his house shall not once onely but continually be plagued not in his person onely but in his familie 14 He that beginneth strife is as one who openeth the waters wherefore before the contention be * or flush out medled with leaue off He that beginneth strife That person who first prouoketh his neighbour to brawle or to fight is as one who openeth the waters is like him who vnlocketh the sluce or cutteth the ground or banke wherby a pond or riuer is hemd in For he can no more stay the strife which once he hath begun then he which hath broken the ground can hinder the water from flushing out or stop it at his pleasure the which waxeth still greater and greater from time to time Mat. 5.25.26 Wherfore before the contention be medled with If then thou be wise contend not vnnecessarily but agree with thine aduersarie quickly before the action be commenced or his wrath be kindled 15 He which iustifieth the wicked man and he which condemneth the iust man are eueÌ„ both an abhomination to the Lord. As well he See the fountain herof Exod. 23. â— who in the seate of iudgement absolueth the malefactor as he which punisheth the wel-doer committeth an hainous sinne which God will seuerely reuenge 16 Why is there a price in the hand of a foole to possesse wisedome nay he hath no he art Who can but disdaine vngodly rich men who haue great meanes of attaining vnto learning of doing good workes but either they haue no hunger after these things or no capacitie to comprehend them 17 A friend loueth at all times and is borne a brother in aduersitie See examples in Abaham who ventured his life for Lot when hee was caried away captiue in Dauid IonathaÌ„ and in Ruth and Naomi A friend loueth at all times he that beareth heartie good will to a man sheweth him selfe kind vnto him continually neither is there anie day or time wherin he embraceth him not in his affection And is borne a brother in aduersitie Now when some great affliction falleth out then is this louing friend manifested to be a brother in verie deed inasmuch as he sheweth the naturalnesse and soundnesse of his affection by cleauing to his neighbour in his trouble by comforting him all maner of wayes 18 A man destitute of vnderstanding toucheth the hand promising suretiship before his friend A rash foole proffereth him selfe to be suretie for his friend before he be intreated by him to take this burden vpon him in his behalfe 19 He which loueth rebellion loueth strife he which exalteth his gate seeketh destruction He which loueth rebellion Such a one as is crosse or ouerthwart in his dealings opposing him selfe against God and man loueth strife draweth trouble on him selfe which alwayes doth follow such peruersenesse He which exalteth his gate Againe he who in the pride of his heart preferring him selfe aboue other carieth an higher port theÌ„ his abilitie doth beare or require seeketh destruction by this his misbehauiour so ouerthroweth him selfe ofteÌ„times as they do which seeke to cast them selues downe headlong from some high place 20 He who is of a froward heart shall not find good and he which hath a craftie toung shall fall into euill Both he whose heart is vnsound shall want blessings and he whose toung doth flatter and deceiue shall find heauie iudgements 21 He who begetteth a foole begetteth him vnto his owne sorow and the father of a foole shall not reioyce The parents of such children as proue stubburne haue bene the authors of sorrow vnto them selues neither shall they be able to take coÌ„fort in any thing in the world seeing their gracelesse imps will be a perpetuall thorne in their hearts 22 A ioyfull heart causeth good health but a * Or a broken spirit sorowfull mind drieth vp the bones Great force there is as wel in ioy as in sorow A ioyfull heart causeth good health A merrie mind quickeneth the bodie together with all the senses thereof conuaying thereinto a vital vigor For the reuiuing of the bodie proceedeth from the heart which being in good teÌ„per it can not be but that all the other parts must also be in their right tune But a sorowfull mynde drieth vp the bones On the contrary side a heauie spirit causeth sicknesse and diseases For when the heart is sad the spirits are drawne backe the humours are dried vp the verie bones them selues

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

loueth him selfe and he which keepeth wisedome shall obtaine that which is good That person who possesseth his soule in patieÌ„ce or holdeth fast the truth in the midst of all temptations or troubles whatsoeuer prouideth well for his owne welfare Moreouer he which not onely heareth but keepeth the word of God shall finde comfort in affliction and many blessings both of this life and of the life to come 9 A false witnesse shall not be vnpunished and he who forgeth lyes shall perish The reporter and inuentor of lyes shall be grieuously plagued 10 Pleasure is not comely for a foole much lesse for a seruant to haue rule ouer Princes A scourge is rather meete for a wicked man then receations or pastimes which either he abuseth or is vnworthie of seeing he hauing not weried or exercised him selfe in any earnest matters or good works as wise men are wont to do deserueth not to tast the sweetnesse of any solaces or delites But if recreation or pleasure which is but a light vanitie as it were See the expositioÌ„ of 22. verse of the 30. Chapter become not a vayne foole how much lesse then doth authortie or dignitie which things carie with them so great a waight of glorie especially when they are exercised ouer noble personages beseene one of a seruile disposition and condition 11 The vnderstanding of a man maketh him slow to wrath and his glorie is to passe by an offence Heauenly wisedome causeth a man to be long suffering and patient Moreouer it is a thing very prayse worthie sometimes to put vp a wrong and to take no notifie of an offence 12 The indignation of a king is as the roaring of a young Lyon but his good will is as the dew vpon the grasse The force of the affections of Princes is herein declared The indignation of a king c. As the roaring of a young Lyon is most strong and terrible so the displeasure of a Prince is most fearefull and deadly But his good will is as the dew vpon the grasse See afterward 20.2 On the contrary side as the dew of heauen refresheth the hearbes of the field and causeth them to florish so the kings fauour is most comfortable and profitable 13 A foolish sonne is a trouble to his father and the contentions of a wife are like a contitinuall dropping 14 House and substance are the inheritance of fathers but a prudent wife is from the Lord. Whereas it said that a foolish sonne is a trouble to his father the meaning hereof is that vngodly children by their wickednesse cast their parents into sorrow infamie diseases and sundry other calamities Now furthermore the coÌ„tentions of a wife are affirmed to be like a coÌ„tinuall dropping because as showers of raine do hurt buildings and annoy those persons which are therein all night or all day so brawling women by their scoulding greatly and continually molest their families their husbands Such an vngodly wife then is a great crosse but on the contraryside to insinuat that a vertuous wife is as great a blessing it is added that house and substance are the inheritance of fathers but a prudent wife is from the Lord. It is true that children receiue their inheritance from God but this they doe by the hands of their pareÌ„ts as by meanes For those goods which auncesters grandfathers and fathers haue gotteÌ„ with great labour or kept with care they leaue to their posteritie from hand to hand Thus theÌ„ a good patrimonie commeth from parentes but an happy matrimonie proceedeth immediatly from the Lord who directeth the sutor to a good choise who mooueth the heart of the vertuous woman to like of him finally who bestoweth this his daughter not on euery one but on such a one as he doth singularely fauour 15 He who is giuen to slothfulnesse which causeth to fall a sleepe and the deceitfull * Or soule person shall suffer hunger Both they who by drowsines worke not that which is good as the Apostle speaketh and they who being craftie doe that which is ill getting their liuing by hooke or crooke shall in the ende come to penurie or beggerie 16 He that keepeth the commaundement keepeth his owne soule but he which regardeth not his own wayes * Or being punished shall dye shall be punished with death That person which walketh in the obedience of Gods lawes shall be spared in the time of vengeance and alwayes shall be blessed but he which careth not how he liueth shall perish and be made a publicke spectacle of shame 17 He which giueth franckly to the poore lendeth to the Lord and he will recompence him that which he hath giuen He which doth good to the poore 2. Cor. 9.9.10 doth not giue his goods but lend them not to a mortall men but to God not to his losse but to his great aduantage seeing the Lord will returne them backe againe with vsurie 18 Correct thy sonne whilest there is hope but lift not vp thy soule to kill him Chastise thy child by wordes and stripes whilest yet he is not growen stubburne but being young may by this meanes be amended Neuerthelesse in any case exceede not measure in thy correction Ephes 6.4 for so thou mayest be a murderer of thine own child in thy furious mood 19 He who is of great wrath will be punished albeit thou let him escape * Heb. and proceedest so to doe which is all one in sense This interpretation is confirmed by the iudgemeÌ„t of all expositors in a manner and by like places in this booke as 29.22.14.17.14.29 Tremellius is thought here to haue gone awry oftentimes He who is furious and moodie will on day meete with some trouble or punishment in goods or body although thou pardon him diuers times For his anger returning will cause him to do some mischief or commit some folly for which either some priuat person or publicke Magistrate will cause him smart 20 Hearken to counsell and receiue instruction that thou mayest be wise at the last O man whosoeuer thou art heare and obey the word of God to the end that howsoeuer thou hast spent the former part of thy time in vanitie and wickednesse yet in the end thou mayest attaine to grace and euerlasting glory 21 Many deuises are in a mans heart but the counsell of the Lord shall stand The intentes of mens mindes and the cogitations thereof are infinite changeable contrary to each other and so vayne as that they neuer ofteÌ„times come into act But as concerning the decree of the Lord it is not onely one and the same but in due season is put into execution 22 That which is to be desired by a man is his bountifulnesse but he that is poore is better then he that is a lyar Liberalitie is now commended That which is to be desired by a maÌ„ c. Albeit all vertues and good things are to be laboured after yet in as much as is it an

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

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