foot and drawe nye that thou mayst heare 1. Re. 15. e that is better then the offeringes of fooles for they knowe not what euell they do ¶ A monycyon to be ware of rayshe communycacyon ¶ We ought not to merueyle at the oppressyon of the poore ¶ The couetouse is not satisfyed wyth hys ryches Capi. v. BE not hastye with thy mouth and let not thyn hart speake any thyng rashelye before God For God is in heuen and thou vpon earth therfore let thy wordes be few For wher much carefulnes is there are many dreames and where many wordes are there men may heare foles Deu. 23. d. Baruc. 6 c Yf thou make a vowe vnto God be not slacke to perfourme it As for foolyshe vowes he hath no pleasure in thē If thou promyse any thyng paye it for better it is that thou make no vowe thē that thou shuldest promyse and not paye Suffer not thy mouth to cause thy fleshe for to synne neyther say thou before the angel that it is thy ignoraūce For then god wyl be angrye at thy voice and destroye all the workes of thyn hādes And why wher as ar many dremes and many wordes ther are also dyuers vanities but loke that thou feare God Eccle. 4. a Abac. 1. a. yf thou seyst the poore to be oppressed and wrongefully dealt withall so that equitie and the ryght of the lawe is wrested in the lande marueyle not thou at suche a thyng for one great man kepeth touch with an other and the myghtye helpe them selues together The whole land also with the feldes and al that is therin is in subieccyon bondage vnto the kyng He that loueth money wyl neuer be satisfyed with money who so delyteth in ryches shall haue no profite therof This is also a vayne thynge Wher as much ryches is there are manye also that spend them awaye And what pleasure more hath he that possesseth them sauynge that he maye loke vpon them wyth his eyes A labouryng man sleapeth swetlye whether it be lytle or much that he eateth but the aboūdance of the rych wyl not suffer him to sleape Yet is there a sore plage which I haue sene vnder the Sunne namelye riches kept to the hurte of hym that hath thē in possessyon For oftimes they perysh with his great myserye trouble if he haue a chylde it geueth nothinge Iob. 1. d. Ti. 6 b Lyke as he came naked out of his mothers wombe so goeth he thyther agayne and caryeth nothyng away with him of al his laboure This is a myserable plage that he shall go awaye euen as he came What helpeth it him thē that he hath laboured in the worlde All the dayes of his life also he dyd eate in the darke with great carefulnesse sycknesse and sorowe Eccle. 2. d Therfore me thynke it a better and a fayrer thynge a man to eate and drynke and to be refreshed of all his laboure that he taketh vnder the Sunne all the dayes of his life which god geueth hī for this is his porciō For vnto whōesoeuer god geueth richesse goodes and power he geueth it him to enioie it to take it for his porcion and to be refreshed of his laboure thys is the gyfte of God For he thynketh not much howe longe he shall lyue for so much as God fylleth his hert with gladnes ¶ The miserye of the ryche and couetous The difference of a foole and wyseman Capi. vi THere is yet a plage whyche I behelde vnder the Sunne and it is a general thinge amonge men whē God geueth a man ryches goodes and honoure so that he wanteth nothyng of all that hys herte can desyre yet god geueth hym not leue to enioye the same but an other man spendeth thē This is a vayne thynge and a myserable plage Yf a mā begette an hundred chyldrenne and lyue many yeares so that his dayes are many in nomber and yet can not enioye hys good neyther be buryed as for hym I saye that an vntymely byrth is better then he For he cōmeth to naughte goeth his way into darknes his name is forgotten More ouer he seeth not the sunne and knoweth not of it yet hath he more rest then the other Yee thoughe he liued two thousāde yeres yet hath he no good lyfe Come not all to one place All the laboure that a man taketh is for him selfe and yet hys desyre is neuer fulfylled after hys mynde For what hath the wise more then the foole What helpeth it the pore that he knoweth to walke before the lyuynge The sight of the eyes is better then that the soule shulde so departe awaye Howe be it thys is also a vayne thing and a disquietnes of minde The thynge that hath bene is named alredy and knowne that it is euen mā him selfe neither may he go to law with him that is mightier then he Many thinges there be that increase vanitie and what hath a mā elles For who knoweth what is good for man lyuynge in the dayes of his vayne life whiche is but a shadowe Or who wyl tell a man what shal happē after hym vnder the Sunne ¶ That whiche passeth our strengthes wittes ought we not to seke after Capi. vii A Pro. 22. a Good name is more worth then ‡ Cant. 1. a a precyous oyntment and the daye of deathe is better then the daye of byrthe It is better to go into an house of mournyng thē into a banketing house For there is the ende of all men and he that is liuinge taketh it to herte It is better to be sorye thē to laughe for when the contenaunce is heuy the herte is refourmed The hert of the wyse is in the mournyng house but the herte of the folyshe is in the house of myrth Pro. 17. a It is better to geue eare to the chastenyng of a wise man thē to heare the songe of foles For the laughing of foles is like the crackyng of thornes vnder a potte And that it but a vayne thynge Who so doeth wronge maketh a wise man to go out of his wytte and destroyeth a gentle herte The ende of a thyng is better thē the begynnyng The pacyent of spiryte is better then the hye mynded Be not hastely angrie in thy minde for wrath resteth in the bosome of fooles Saye not thou What is the cause that the dayes of the olde tyme were better then they that be nowe for that were no wyse question Wysdom is better then riches yee much more worthe thē the eye light For wysdome defendeth as well as moneye and the excellent knowlege and wisdome geueth life vnto hym that hath it in possessyon Consyder the worke of God howe that no man can make the thing straight whiche he maketh croked Vse well the tyme of prosperite and remēber the time of misfortune for God maketh the one by the other so that a mā can finde nothing elles All thynges haue I
4. Reg. 1. c. Kynges herte is in the hande of the Lorde lyke as are the riuers of water he may turne it whither soeuer he wyll Euerye man thynketh hys owne waye to be ryght but the Lorde iudgeth the hertes Miche 6 b To do ryghtuousnes and iudgement is more acceptable to the Lorde then Sacrifice A presumptuouse looke a proude stomake and the lanterne of the vngodli is synne The deuices of one that is diligente bryng plentuousnes but he that is vnaduysed commeth vnto pouerte Who so hoordeth vp ryches with the disceytfulnes of his tonge he is a foole and lyke vnto thē that seke they re owne deathe The robberies of the vngodly shal be they re owne destrucciō for they will not do the thinge that is right The wayes of the froward are straūg but Titum 1. c the workes of hym that is cleane are right Pro. 25. d. It is better to dwell in a corner vnder the house toppe thē with a brauling woman in a wyde house The soule of the vngodly wisheth euel and hath no pytie vpon his neighbour Pro. 19. d When the scornefull is punyshed the ignoraunt take the better hede and when a wyse man is warned he wyll receyue the more vnderstandyng The ryghtuous wysely consydereth the house of the vngodly and he seeth that God ouerthroweth the vngodli for they re owne wyckednesse Ma. 18. d. Who so stoppeth his eare at the cryenge of the poore he shall crye hym selfe and not be herde A preuy rewarde pacifieth displeasure and a gyfte in the bosome stilleth furyousnesse The iuste deliteth in doinge the thing that is right but the workers of wickednes abhorre the same The man that wandreth out of the way of wisdome shal remayne in the congregacyon of the deed Pro. 23. c. He that hathe pleasure in bankettes shal be a poore man Who so delyteth in wyne and delycates shall not be ryche The vngodly shal be geuen for the rightuous and the wicked for the Iuste Eccle. 25. c It is better to dwell in a wildernesse thē with a chidynge and an angrye woman In a wise mans house there is greate tresure plentuousnes but a folishe bodye spendeth vp all Who so foloweth rightuousnesse mercye findeth both life ryghtuousnes and honoure A wyse man wynneth the Citie of the mightie and as for the strength that they trust in he bringeth it downe Pro. 12. b. Who so kepeth hys mouthe and hys tongue the same kepeth his owne Soule from troubles He that is proude and presumptuous is called a scorneful mā which in wrath dare worke malicyously The voluptuousnesse of the slouthful is his owne deathe for his handes wil not laboure He coueteth and desyreth all the daye longe but the Ryghtuouse is alwaye geuynge and kepeth nothyng backe The sacrifice of the vngodli is abhominacion howe moche more when they offer the thinge that is gotten with wickednes Pro. 19. a. A false witnesse shall perishe but he that will be cōtent to heare shall alway haue power to speake hym selfe An vngodly man goeth forthe rashely but the iust refourmeth his owne way Esaie 1. b. and .4.6 b There is no wisdō there is no vnderstandynge there is no councell againste the Lorde Psalmus 33. c. The horse is prepared agaynste the day of battayle but the Lorde geueth the vyctory Capi. xxii A Ecclasi 41 b. Ecclesia 7. a. Good name is more worthe thē great riches louing fauoure is better thē siluer golde The riche and poore mette together the Lorde is the maker of them all A wise man seeth the plage and hydeth him selfe but the foolyshe go on stil and are punyshed The ende of lowlynes and the feare of God is ryches honour prosperytie and helthe Thornes and snares are in the waie of the frowarde but he that doth kepe his soule wyll flee from suche Teache a chylde in his youthe what waye he shulde go for he shall not leaue it when he is olde The ryche ruleth the poore and the borower is seruaunt to the lender He that soweth wyckednes shal reape sorowe and the rodde of his crueltie shall peryshe Eccle. 31. d He that hathe a louynge eye shall be blessed for he geueth of his breade vnto the poore Who so geueth rewardes shall opteyne vyctorye honoure but he taketh awaye the soule of such as receyue them Cast out the scorneful man so shal stryfe go out with him yee variaunce sclaunder shall cease Who so deliteth to be of a clene herte and of gracyous lyppes the Kynge shall be his frende The eyes of the Lorde preserue knowledge but as for the wordes of the despytefull he bringeth thē to naught The slouthfull body saythe there is a Lyon without I myghte be slayne in the strete Pro. 23. c The mouth of an harlotte is a depe pytte wherin he falleth that the lord is angrye wyth all Foolyshnes stycketh in the herte of the lande and the rodde of correccyon shall dryue it awaye from hym Who so doth a pore man wrong to increase his own ryches and geueth vnto the ryche at the last commeth to pouertye hym selfe My sonne bow downe thyn eare and herken vnto the wordes of wysdom applye thy minde vnto my doctryne for thou shalt be excellent yf thou kepe it in thin hart and practyse it in thy mouth that thou mayst put thy trust in the lorde I haue shewed the this daye the thing that thou knowest Haue not I warned the very oft with councell learning that I myghte shewe the truth and that thou with the verite myghtest answere them that send vnto the Se that thou robbe not the poore because he is weke and oppresse not the symple in iudgement for the Lord him selfe wyl defende their cause and do vyolēce vnto them that haue vsed violence Make no frend shyppe with an angrye wylfull man and kepe no cōpany with the furious lest thou learne his wayes and receyue hurt in thy soule Prou. 6. a and .11 b. and .27 c Be not thou one of them that bynde theyr hand vpon promise and art sureti for dette for yf thou hast nothynge to paye they shall take awaye thy bed from vnder the. Pro. 23. b Deu. 27. c Thou shalte not remoue the lande marcke which thy fore elders haue set Seest thou not that they which be dylygent in theyr busines stand before kinges and not among the symple people Capi. xxiii WHen thou syttest at the table to eate wyth a Lord order thy selfe manerly wyth the thynges that are set before the. Measure thyne appetyte and yf thou wylt rule thyne owne selfe be not ouer gredy of his meate for meate begileth disceyuethe Take not ouer greate trauayle and labour to be rych beware of such purpose Eccl. 27. a Iere. 17. b ◠Ti 6. b Why wylt thou set thyne eye vpon the thing which sodēly vanisheth away For ryches make them selues wynges and take theyr
yf she perceyue that her houswyfrie doth good her cādle goeth not out by nyghte She layeth her fingers to the spyndell and her hand taketh holde of the distaf She openeth her hande to the poore yee she stretcheth forth her hādes to such as haue nede She feareth not that the cold of wynter shal hurte her house for al her housholde folkes are double clothed She maketh her selfe fayer ornaments her clothing is whyte sylke and purple Her husbande is moche sette by in the gates whē he sitteth amonge the rulers of the lande She maketh clothe of sylke and selleth it and deliuereth a gyrdle vnto the marchaunte Strength and honour is her clothyng and in the lattre daye she shall reioyse She openeth her mouth with wisdome and in her tonge is the lawe of grace She loketh well to the wayes of her housholde and eateth not her bred with ydilnesse Her chyldrē shall arise and call her blessed and her husband shal make much of her Many daughters ther be that gather ryches together but thou goest aboue thē all As for fauour it is disceitful and beutie is a vaine thīg but a womā that feareth the lorde she is worthy to be praysed Geue her of the fruyte of her handes let her owne workes prayse her in the gates ¶ The Ende of the Prouerbes of Salomon ¶ The boke of the Preacher otherwyse called Ecclesiastes ¶ All that is in this worlde is vanite Capi. Primo THese are the wordes of the Preacher the son of Dauyd Kynge of Ierusalem Eccle. 12. c Al is but vanyte sayth the Preacher All is but playne vanyte For what elles hath a mā of al the labour that he taketh vnder the sunne One geue racyō passeth awaye an other cōmeth but the earth abydeth styll The Sunne aryseth the sunne goeth downe and returneth to his place that he may there ryse vp agayne The wynde goeth toward the South and fetcheth his compasse about vnto the North and so turneth into hym selfe agayne Iob. 14. b. Al sloudes runne into the see and yet the see is not fylled For loke vnto what place the waters runne thence they come to slowe agayne All thinges are so hard that no man can expresse them Pro. 17. Ge. 14. b. c The eye is not satisfyed with sight the eare is not fylled with hearyng Eccle. 3. b. The thynge that hath bene cōmeth to passe agayne and the thyng that hath be done is done agayne there is no newe thing vnder the sunne Is ther any thyng wherof it may be sayde lo this is new For it was long agoo in the tymes that haue bene before vs. The thinge that is past is out of remembraunce Euen so the thynges that are for to come shall no more be thought vpō amonge them that come after I my selfe the Preacher was Kyng of Israell at Ierusalem and dyd applie my minde to seke out and searche for the knowledg of all thynges that are done vnder heuen Suche trauayle and labour hathe God geuen vnto ✿ the children of men to exercyse them selues therin Thus I haue consydered all the thynges that come to passe vnder the Sunne and lo they are all but vanite and vexacyon of mynde The croked can not be made strayght and the fautes cannot be nombred I cōmoned wyth myne owne herte sayenge lo I am come to a greate estate haue gottē more wysdome then all they that haue bene before me in Ierusalem Yee my hert had greate experyence of wisdōe and knowledge for thereunto I applyed my mynde that I myght knowe what were wysdome and vnderstāding what were errour and folishnesse And I perceiued that this also was but a vexacyon of minde for wher much wisdome is there is also greate trauaile and dysquyetnesse and * the more knowledge a man hath the more is his care ¶ Aboundaunce of ryches of pleasure and of buyldyng are vayne thynges Capi. ii THen sayde I thus in my herte Nowe goo to I wyll take myne ease and haue good dayes But lo that is vanitie also in so muche that I sayd vnto laughter thou art mad and to myrth what doest thou So I thought in my hert to withdraw my fleshe from wine to aplye my mynde vnto wisdome to comprehēd folishnes vntyl the tyme that amonge al the thynges which are vnder the sun I might se what were best for mē to do so lōg as they liue vnder heuen 3. Re. 3.4.5.6.7 I made gorgyous fayre workes I builded me houses plāted vineyardes I made me orchyardes and gardēs of pleasure plāted trees in thē of al maner fruites 3. Re. 4.9 I made poles of water to water the greue fruteful trees with al. I bought seruaūtes maydens had a great houshold As for catel and shepe I had more substaūce of thē thē al they that were before me in Ierusalē I gathered syluer golde together euē a treasure of kinges landes I prouided me syngers women which could play of instrumentes to make mē myrth and pastime I gate me psalteries and sōges of musike And I was greater in more worshyp then al my predecessours in Ierusalē For wysdom remayned with me and loke what so euer mine eyes desired I let thē haue it and wherin so euer my hert delited or had any pleasur I with helde it not from it Thus my hert reioysed in all that I dyd and this was my porcion of al my trauayle But when I consydred al the workes that my hādes had wrought and al the laboure that I had taken therin so al was but vaine vexacion of mynde and nothyng of any value vnder the sūne Thē turned I me to consyder wysdom errour and folyshnes for what is he amōg mē that might be cōpared to me the kyng in such workes and I saw that wysdom excelleth folyshnes as far as lyght doth darknes For a wise mā hath his eyes in his heed but the foole goeth in the darknes I perceyued also that they both had one ende Then thought I in my mynde yf it happen vnto the fole as it doth vnto me what nedeth me thē to laboure anye more for wisdō So I cōfessed within my harte that thys also was but vanytye For the wyse are euer as lytell in remembraunce as the folyshe and al the daies for to come shal be forgottē yee the wise man dyeth as wel as the foole Thus began I to be wery of my life in so muche that I coulde away with nothyng that is done vnder the sunne for all was but vanytie and vexacyon of mynde Yea I was wery of al my labour which I had taken vnder the sunne because I shulde be faine to leaue them vnto an other mā that commeth after me And who knoweth whether he shal be a wise man or a fole And yet shal he be lord of al my labours which I with such wysdom haue taken vnder the Sunne Thys is also a vayne thynge So I
thy vanitie for that is thy porcion in this lyfe of al thy laboure and trauayle that thou takest vnder the sun What so euer thou takest in hand to do that do with al thy power for in the graue thou goest to ther is nether worke councel knowledge nor wisdō So I turned me vnto other thynges vnder the sun I sawe in running it helpeth not to be swyft in batayle it helpeth not to be strōge to feding it helpeth not to be wyse to riches it helpeth not to be suttel to be had in fauour it helpeth not to be cunnyng but that al lyueth in tyme and fortune For Luke 21. d a man knoweth not his tyme but lyke as the fish are taken with the angle and as the byrdes are catched with the snare Euen so are men taken in the parlous time whē it cōmeth sodenly vpon them This wysdome haue I sene also vnder the Sunne and me thought it a great thing There was a litle cytie and a fewe men within it so there came a great kynge and beseged it and made greate bulwarkes against it And in the cytie ther was foūde a pore man but he was wise whiche with his wysdō delyuered the Cytie yet was there no bodye that had any respect vnto suche a symple man Then sayde I wysdome is better then strength Neuerthelesse a symple mānes wysdome is despysed and hys wordes are not hearde A wyse mannes counsell that is folowed in scylence is farre aboue the cryenge of a captayne amonge fooles Sapi. 6. a 3. Re. 22. c 1. Re. 17. c For wisdome is better thē harnesse but one vnthryft alone destroieth much good ¶ The dyfference betwyxte a foole and a wyse man Fortunate happye is that Realme which hath a wyse Prynce Capi. x. A Deed fly doth corrupt swete ointment and maketh it to stynke Euen so oftymes he that is made of for wysdome honoure is abhorred because of a lytle foolyshenes A wise mans herte is vpon the ryght hand but a fooles herte is vpō the lefte A dotinge foole thynketh that euery man doth as foolyshely as hym selfe Yf a pryncipall spirite be geuen the to beare rule Rom. 1 2. b be not neglygent then in thine office for he that can take cure of himselfe auoideth great offences An other plage is there which I haue sene vnder the sun nameli the ignoraunce that is cōmenly amonge Princes in that a foole sytteth in great dignite and the riche are sette down beneth I haue sene seruauntes ryde vpon horses and Princes goinge vpon they re fete as it were a seruante Pro. 26. a Eccl. 27. d But he that dyggeth vp a pytte shal fal there in him selfe who so breaketh down the hedge a serpent shall byte hym Who so remoueth stones shall haue trauayle withal and he that heweth woode shal be hurte ther with When an yron is blonte and the poynte not sharpened it must be whet agayne and that with mighte Euen so doth wisdome folowe dilegēce A babler of his tonge is no better thē a Serpente that slingeth without hissing The wordes out of a wise mans mouth are gracious but the lyppes of a foole wil destroye hym selfe The beginning of hys talking is foolyshnes and the laste worde of his mouth is starke madnes A foole is full of wordes and a man cannot tell what shal come to passe who will then warne hym of it that shall folowe after hym ▪ The laboure of the foolyshe is greuouse vnto thē whyle they knowe not howe to go into the cytie Woo be vnto the o thou lande whose Kynge is but a childe and whose Prynces are early at they re bankettes But well is the O thou lande whose king is come of nobles and whose Prynces eate in due season for necessite not for luste Thorowe slouthfulnesse the balkes fall downe and thorowe ydle handes it rayneth in at the house Meate maketh men to laughe and psa 104. ◠wyne maketh them mery but vnto money are all thynges obedyent Wyshe the kynge no euel in thy thought and speake no hurte of the ryche in thy preuy chaumber for a byrde of the ayre shall betraye thy voyce and with her fethers shall she bewraye thy wordes ¶ Rychesse ought to be destrybute vnto the nedy Capi. xi SEnde thy vitayles ouer the waters and so shalte thou fynde them after manye dayes Geue it awaye amōge seuen or eyghte for thou knowest not what myserye shall come vpon earthe When the cloudes are full they poure out rayne vpon the earth And when the tree falleth whether it be towarde the Southe or Northe in what place so euer it fall there it liethe He that regardeth the wynde shall not sowe and he that hathe respecte vnto the cloudes shall not reape Nowe lyke as thou knowest not the waye of the wind nor how the bones are fylled in a mothers wombe Euē so thou knowest not the workes of God which is the worke maister of all Cease not thou therfore with thy handes to sow thy seed whether it be in the mornyng or in the eueninge for thou knowest not whether thys or that shall prospere yf they both take it is better The light is swete and a pleasaūt thing it is for the eyes to loke vpon the Sunne If a man liue many yeres and be glad in them all let him remember the dayes of darknes which shal be mani and that foloweth all thynges shal be but vanytie Be gladde then O thou yonge man in thy youth ▪ and let thine herte be mery in thy yong dayes folow the wayes of thine owne hert and the lust of thine eyes but be thou sure that God shall brynge the into iudgement for all these thinges ¶ From youth oughte we to consyder and regarde the goodnes of God Capi. xii PVt awaye dyspleasure out of thyne herte and remoue euell from thy body for chyldehode and youth is but vanyte Remember thy maker in thy youthe or euer the dayes of aduersitye come and or the yeares drawe nye whē thou shalte saye I haue not pleasure in theym before the Sunne the lighte the moone and starres be darkenned and or the cloudes turne agayne after the raine when the kepers of the house shal tremble and whē the stronge men shall bew them selues when the millers stande still because they be so fewe and whē the syght of the windowes shal waxe dymme when the doers in the stretes shal be shurte and when the voice of the myster shal be laide downe when men shal ryse vp at the voice of the byrde and when al the daugters of musike shal be brought low whē men shal feare in hye places and be afrayde in the stretes whē the Almonde tree shal florishe and be laden with the greshoper and whē al lust shal passe because when man goethe to hys longe home and the mourners go about the stretes Or euer the syluer lace be takē awaye and or the golden band be
shall put on ryghtuousnesse for a brest plate and take sure iudgemeÌ„t in stede of an helmet The inuyncyble shylde of equytie shal he take his cruel wrathe shal he sharpen for a speare and the hole compasse of the worlde shal fyghte with him againste the vnwise Then shall the thunder boltes go oute of the lightenynges and come out of the raynebowe of the cloudes to the place appoynted out of the harde stony indignacyon there shall fall thycke hailes and the water of the see shall be wrathe agaynst them and the floudes shall renne roughlye togyther Yee a myghtie winde shall stande vp agaynste theym and a storme shall scatter them abrode Thus the vnryghtuous dealing of them shal bring al the lande to a wildernes a wyckednes shall ouerthrowe the dwellinges of the myghtye ¶ The callynge of Kynges Princes and Iudges whyche are also exhorted to searche wysdome Capi. vi WYsedome is better then strengthe and a maÌ„ of vnderstaÌ„dyng is more worthe then one that is stronge Wysdom Eccle. 9. d Psal 3. b Kyngâ—s Rom. 13. a Heare therfore O ye Kynges and vnderstaÌ„de O learne ye that be Iudges of the endes of the earthe Gyue eare ye that rule the multitudes delite in muche people For the power is gyuen you of the lorde and the streÌ„gth from the hyghest which shall trye youre workes and searche out your ymagynacyons Howe that ye beynge offycers of hys kyngdome haue not executed trewe iugement haue not kept the law of rightuousnes nor walked after his wil. Horrybly and that ryght soone shal he apere vnto you for an harde Iudgement shall they haue that beare rule Mercy is graunted vnto the symple but they that be in auctorite shall be sore punyshed Eccle. 10. â— For God which is Lorde ouer al shal excepte no mans person neyther shal he stande in awe of any mans greatnesse for he hathe made the smal great and careth for all alyke But the myghtie shal haue the sorer punyshment Vnto you therfore O ye Kynges do I speake that we maye learne wysdome not go amysse for they that kepe ryghtuousnes shal be ryghtuously iuged and they that are learned in ryghtuouse thynges shall fynde to make aunswere Wherfore set your lust vpon my wordes and loue theym so shal ye come by nourtoure Wysdome is a noble thinge and neuer fadeth away yee she is easeli sene of them that loue her and found of such as seke her She preuenteth them that desyre her that she maye fyrste shewe her selfe vnto them Who so awaketh vnto her by tymes shal haue no greate trauayle for he shall finde her syttynge redye at hys dores To thynke vpon her is perfect vnderstandyng and who so watcheth for her shal be safe and that soone For she goeth al oute sekynge suche as are mete for her sheweth her selfe cherfully vnto them in theyr goynges and meteth them with all diligence For the vnfayned desyre of reformacyon is her begynnynge to care for nurtour is loue Rom. 13. b and loue is the kepynge of her lawe Nowe the kepynge of lawes is perfeccyon an vncorrupte lyfe an vncorrupte lyfe makeeh a man familier with God And so the desyre of wysdome leadeth to the kingdome euerlastinge Nu. 27. c Yf your delite be then in roiall seates cepters O ye Kinges of she people set your luste vpoÌ„ wisdome that ye may raygne for euermore 2. Re. 14. c 3. Reg. 3. a O loue the light of wisdome al ye that be rulers of the people As for wisdome what she is and howe she came vp I wyll tell you wyll not hyde the mysteryes of God froÌ„ you but will seke her out from the beginnynge of the Natiuite and brynge the knowledge of her in to light will not kepe backe the truth Nether wil I haue to do with consuminge enuye for such a man shall not be partaker of wisdome But the multitude of the wise is the welfare of the worlde and a wise Kynge is the vpholdynge of the people O receyue nurtour then thorow my wordes and it shall do you good ¶ Wysdom oughte to be preferred before all thynges Capi. vii I My selfe also am a mortal man lyke as all other and am come of the earthly generacyon of him that was fyrste made and in my mothers wombe was I fashyoned to be fleshe In the tyme of ten monethes was I brought together in bloode thorowe the sede of man and the commodyous appetyt of slepe When I was borne I receiued lyke ayre as other men and fell vpon the earth whiche is my nature cryenge and wepynge at the fyrst as al other do I was wrapped in swadling clothes brought vp with great cares For ther is no kyng that hath had any other begynning of byrth Al meÌ„ theÌ„ haue one entrauÌ„ce vnto lyfe Iob. 1. c 1. Ti. 6. b and one goynge out in lyke maner Wherfore I desired and vnderstanding was gyueÌ„ me I called and the spyrite of wysdom came into me I set more by her then by kyngdomes and Royall seates and counted rychesse nothyng in comparison of her As for precious stone I compared it not vnto her Iob. 28. b. for all golde is grauel vnto her and siluer shal be couÌ„ted but claye before her syght I loued her aboue welfare beuti and purposed to take her for my lyght 3. Reg. 3. b Mat. 6. d for her shyne caÌ„not be quenched All good thynges came to me with her and innumerable riches thorow her handes I was glad in them all for this wysdome went before me I knewe not that she was my mother of all good thynges Nowe as I my selfe learned vnfaynedly so do I make other meÌ„ partakers of her and hyde her rychesse from no man for she is an infinite treasure vnto men which who so vse become partakers of the loue and frendshyp of God and are excepte vnto hym for the gyftes of wysdome God hath graunted me to talke wyslye and conueniently to handle the thinges that he hath gracyously lent me For it is he that leadeth vnto wysdome Sapi. 3. a and teacheth to vse wisdome a ryght In his hande are we and our wordes yeâ— al our wysdome our vnderstandyng and knowledge of al our workes For he hathe gyueÌ„ me the true scieÌ„ce of these thynges so that I know how the worlde was made and the power of the elementes the begynnyng ending and myddeste of the tymes how the tymes aulter how one goeth after an other and how they are fulfylled the course of the a yer the ordynaunces of the starres the natures and kyndnes of bestes the furyousnes of bestes the power of the wyndes by the ymagynacyons of men the diuersities of yonge plaÌ„tes the vertues of rotes and al such thynges as are secret and not loked for haue I learned For the workemayster of al thinges hath taught me wysedome In her is the spyryte of vnderstanding whych is holy manifolde
a man that is accustomed toly but they both shal haue destruccioÌ„ to heritage The coÌ„dicions of lyers are vnhonest and theyr shame is euer with theÌ„ A wyse man shall bryng hym self to honour with his words he that hath vnderstandyng shal be set by among great men gene 41. â— Dani. 11. g. Pro. x 1. b. and .2.8 v. He that tylleth his land shal encrease his heape of corn he that worketh ryghtuousnes shal be exalted he that pleseth great meÌ„ shal escape much euel ⊣ Eccle. â—3 a Deu. 17. b Eccle. â—â—â— Rewardes and gyftes blynde the eyes of the wyse and make him dom that â—e cannot tel men their faultes ⊣ Wisdom that is hyd treâ—ure that is horded vp what profit is in theÌ„ both Better is he that kepeth his ignoraunce secrete theÌ„ a man that hideth his wisdome ¶ 〈◊〉 〈◊〉 repeâ—tauncâ— of siâ— we may not hepe syn vpon syn Th boldenes of an heretike The ende of synners Of the sole and of the wyse man Of hym that curseth the deuyll Capi. xxi Ec. 5. â— 7 d and â—â—â— â— pâ—al Psal. â—â— a Luc. 1â— c. MI sonne yf thou haste synned do it no more but praye for thy foresynnes that they maye be forgeuen the. Fle from synne euen as from a Serpent for yf thou commest to ny her she wyl byte the The teth therof are as the teth of a lyon to sley the soules of meÌ„ The wyckednesse of maÌ„ is a sharpe two edged sweard which maketh such wordes that they can not be healed Sirne wronge deling shall wast away a maÌ„n goodes thorough pryde a rych house shâ—lbe brought to naught so the riches of the proude shal be roted out Exo. iii. b. â— xxii c The prayer of the pore goeth out of the mouth coÌ„meth vnto the eares and his vengeasice for defence shall come and that hastly who so hateth to be refourmed his a token of an vngodly pecion but he that fereth god wyl comeÌ„ cr hym self A mightye maÌ„ is knowen a far of by his tonge but he that hath vnderstandyng perceiueth that he shall haue a fall Who so buyldeth his house with other mens cost â–ª is like one that gathereth stones in winter ⊢ Eccle. 16 a. The congregation of the vngodly is lyke stubble gathered together thâ—ir ende is a flame of fire The way of the vngodly is set with stones but in their end is hel darkenes and paynes He that kepeth the law wyl holde fast the vnderstanding therof and the ende of the feare of god is wysdom vnderstandyng He that is not wise wil not be taught in good but the vnwyse maÌ„ abouÌ„deth in wickednes and where bitternes is there is no vnderstanding The knowlege of the wise shal flow lyke water that râ—nneth ouer his councell is lyke a fountayn of life The hert of a foole is like a brokeÌ„ vessel he can kepe no wysedom When a maÌ„ of vnderstandyng heareth a wyse word he shal coÌ„meÌ„d it and make moch of it But if a volypteous maÌ„ hear it he shal haue no pleasure therin but cast it behiÌ„d his backe The talkyng of a foole is like an heuy burtheÌ„ by the way but to heare a wyse man speak it is a pleasure Wher a doubt is in the coÌ„gregatioÌ„ it is asked at the mouth of the wyse they shal poÌ„der his wordesiÌ„ their hertes Like asis a house that is destroyed euen so is wisdome vnto a foole As for the knowlege of the vnwise it is but darke wordes Doctrine is vnto him that hath no vnderstaÌ„dyng euen as fetters aboute his fete lyke manycles vpoÌ„ his ryght hand ★ Eccle 19. b A foole lyfteth vp his voyce with laughter but a wise maÌ„ shal scarse laugh secretly Learning is vnto a wyse maÌ„ a Iewel of gold lyke an armeler upoÌ„ his right arme A foolysh mans fote is sone in his neighbours house but one that hath experience shal be ashamed at the person of the myghty A fole wil pepe in at the window into the house but he that is welnurtered wyll stand without A folysh maÌ„ staÌ„deth harkening at the dore but he that is wyse wyl be ashamed The lippes of the vnwyse wil be telling folysh thinges but the wordes of such as haue vnderstaÌ„dynge shal be weyed in the balaunce The herte of fooles is in theyr mouth by the mouth of the wyse is in their hert When the vngodly curseth the blasphemer he curseth his owne soule ⋆ A preuy accuser of other men shall detyle his owne soule and be hated of euery man but he that kepeth hys tonge and is dyscrete shall come to honour ¶ The purgation of the sloughtfull Of the foolyshe sonne and daughter we must haue discrecyon howe and to whome we ought to preach of sorowynge vpon the deed A fole is not to be much talked withall Iniuties wronges do breake frendshyp and amytie Cap. xxii A Sloughtfull body is moulded of a stone of claye euerye man wyll speake to his disprayse A slouthfull bodye is made of the donge of oren euery one that toucheth hym must wash his handes agyn A mysnurtored soÌ„ne is the dishonour of the father A folysh daughter shall be litle regarded A wise daughter is an heritage vnto her husbaÌ„d but she that coÌ„meth to dishonesty bryngeth her father in heuines A doughter that is past shame dishonoureth both her father her husbande the vngodly shal regard her but they both shall despise her The playeng of musike is not mete where heuynes is euen so is the correccion and doctryne of wisdome euer vnpleasaunt vnto fooles Who so teacheth a foole is euen as one that gleweth a potsherd together as one that telleth a tale to him that heareth him not as one that rayseth a man out of an heuye slepe Who so telleth a foole of wysdome is euen as a man which speketh to one that is a sleape When he hathe told his tale he saith what is the matter When one dyeth lamentacyon is made for hym because the light calleth him euen so let men mourne ouer a fole for he wanteth vnderstandynge Make but lytle wepyng because of the dead for he is come to rest but the lyfe of the fole is worse than the deth Seuen dayes do men mourne for him that is deede but the lamentacioÌ„ ouer the vnwyse and vngodly shuld enduer al the daies of their li e Talke noâ— muâ—he with a fole and go not with him that hath no vnderstanding Beware of hym leest it turne the to trauayle and thou shalt not be defyled with his synne Depart from hym and thou shall finde rest and shalt not be drawen backe into his folyshnes What is heuier then leade And what shulde a fole be called els but leade proue 37. Sande salte and a lumpe of yron is esyer to beare then an vnwyse folyshe and vngodlye man Lyke as the bande of wood bound together in the fouÌ„dacioÌ„ of the